MEmODOLOGIES
OF THE
-QUR'ANIC
EXEGESIS
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METHODOLOGIES
OF THE
-UR'ANIC
EXE E I
DR.THAMEEMUSHAMA
Published by - A.S. NOORDEEN-First Published Jamadil Akhir 1416/November 1995
All rights reserved. No part of this publication may be repro-duced or stored in a retrieval system, or transmitted in any form or by any means, electronic or otherwise, without written per-mission from the copyright owner.
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CONSONANTS
u
Dipthongs:
: I
.•. uww (final form" • u-)
J-' J •
.•• iyy (final form" . ~)
-:- • oS • 1 i :aw ; oSi ay Long: ds 'T " : a; JI u ; oS' Short: .. : a Doubled: b t VOWELS th j I} kh d dh r z s sh ~ ~ t ~ gh f q k I m n w c::. Co
t
t t ..i Li ~ J r oJ J • h Ii Y_'I al- and '1-. (Omitted in front of proper names.) •.. -a (-at in construct state)
CONTENTS
Preface vii
Acknowledgements xi
Chapter 1
Qur'anic exegesis: Principles, Characteristics And
Methodologies 1
Chapter 2
Peculiarities In Interpretation Of The Qur'an 53
Chapter 3
Early Schools Of Exegesis (Tafslr) 70
Chapter 4
A Brief Survey Of The Tafslr Literature 85
Chapter 5
Studies On Translation Of The Qur' an 112
Chapter 6
Notes And References 189
Bibliography 201
PREFACE
T
he Qur'an is the literal word of Allah (s.w.t) revealed to the prophet Muhammad (s.a.a.s) as a universal message. It is a complete and compre-hensive guidance for the humanity. The Prophet (s.a.a.s) used to explain and interpret the verses of the Qur' an. However, the circumstances were such that he did not comment on every verse of the Qur' an. Therefore, it was appropriate for the Companions and the Successors to produce commentary to the Qur'an in order to explain those verses which were not com-mented and expounded by the Prophet (s.a.a.s).Subsequently, three madiiris (schools) were estab-lished to explain the Qur'an. These were the Makkan school led by 'Abd Allah bin 'Abbas who is reputed to be the first exegete in the history of Islam, the Madinan school led by Ubay bin Ka'ab and the Iraqi school led by 'Abd Allah bin Mas'lid. The methodolo-gies adopted by these schools contributed greatly to the development of the Qur' anic exegesis. Sub-sequently, several other mufassirun, who were the stu-dents of the Companions, produced commentaries on the Qur' an with methodologies other than the
riwiiyah. Methodology of one differed from the
After the period of the Successors, many other Commentators endeavoured to provide exegesis based on new methodologies. During the first five centuries of hijrah, several Qur' anic exegesis came into being which were generally classified as: exegesis based on
riwayah or ma 'thur (transmission or narration);
exege-sis based on dirayah or ra 'y (knowledge or opinion); and, exegesis based on isharah (sign or indication). These methodologies were reliable, for they were in line with the objectives set by the predecessors. Meanwhile, other methodologies also emerged in vari-ous sects (madhahib). These methodologies are not recognized by the ahl al sunnah wa al jama 'ah as authentic-,-because their interpretation of the verses are strange, peculiar, mischievous and above all they are not in conformity with riwayah, the stipulated condi-tions and the methodologies laid down by the well-known and reliable mufassirun.
As a result of the need for interpretation of the Qur' an, many mufassirun postulated methodologies and eventually laid down fundamental principles as pre-requisites and conditions for the correct and authentic interpretation of the Qur' anic verses.
The aim of this work is to provide a critical and meaningful introduction to the methodologies of the Qur' anic exegesis (manahij- al-tafslr) for the University students in general and the researchers in particular. This is a pioneering study and is necessitat-ed by the absence of an objective and analytical work
PREFACE _
ix on methodologies of the Qur'anic exegesis of both classical and contemporary periods in English lan-guage. This work deals in a comprehensive manner with different kinds, principles, characteristics and the methodologies of the Qur' anic exegesis. The method-ologies adopted by various sects in providing peculiar and strange interpretations to some of the verses of the Qur' an by the deviationist schools are also examined in depth.
Another important feature one could find in this work is the critical survey on the methodology and characteristics of classical and contemporary tafaslr
literature of various trends. It is fervently hoped that this survey would provide a better understanding of
ta/sir literature. The issue whether the Qur' an could be
translated into other languages or not occupies central importance in this study. It examines the views of sev-eral jurists on the literal and thematic translation of the Qur' an into various languages. Finally, it discusses some of the important themes in the Qur' an, even though they are not directly related to this work. Since the book is directed to the students of the institu-tions of higher learning, this discussion should be of immense benefit to them.
Regarding the transliteration, a table is attached. In some places translation of the Qur' an taken from
The Holy Qur'an:Text,Translation and Commentary
by 'Abd Allah Yllsuf 'Ali is mentioned. Reference of the Qur' anic verses is bracketed by giving the pair of
numbers, of which the former is the number of the
surah (chapter} and the latter of the verse. The notes
and references for each chapter are mentioned at the end of the last chapter of the book. The work has con-cluded with a detailed bibliography in the form of an appendix.
ACKNOWLEDGEMENTS
I
tis a privilege and honour to express my gratitude for those whose valuable service, constructive criti-cism and generous help made this work appear in a presentable form. Initially, I wish to express my deep sense of gratitude to Dato. Dr. 'Abdul I:Iamid A1).mad Abu Sulayman, the Rector of International Islamic University, Malaysia for his farsighted vision and guidance towards Islamization of Knowledge. This work would not have been possible without his whole hearted support and sincere encouragement. His advice to IIU community to produce intellectual work and text books has inspired me to venture into this brief and useful project. I am also indebted to Prof. Dr. Mu1).ammad Kamal I:Iassan, the Honourable deputy Rector of the University for his concern to promote research attitude in the University and prepare text books for the students.I am grateful to Prof. Dr. Anis A1).mad,the former Dean of the Kulliyyah for his consistent advice. My thanks are also due to Assoc. Prof. Dr. Mohamed Nur Nawawi, former Acting Dean of the Kulliyyah of Islamic Revealed Knowledge and Human Sciences, Dr. Siddiq Baba, the deputy Rector for Student Affairs cum incharge of the Kulliyyah, Assoc Prof. Dr. Abdul
Rashid Moten, Head, department of Political Science, Prof. Dr. Abdul Khaliq Qazi, the deputy Dean (Academics) Kulliyyah of IsHimic Revealed knowl-edge and Human Sciences and Dr. Mui)ammad Mumtaz Ali.
I also thank Sr.Maizama who assisted me in typ-ing this manuscript. I am also thankful to Mrs Verna Taylor, Centre for languages and Sr.Ayesha Kim for their suggesstions for linguistic improvement. I record my gratitude to Mr. Shaukat Ali, Assistant Professor, department of Communication for editing this work. Of course, my thanks and prayers are also to my wife Regina Begum and my children Kirama, Kiyama, Imama and Lizama for providing peaceful environ-ment to complete this work.
I wish to express my affectionate gratitude to my beloved father late Allama S.R.Mohamed Thameem who provided all possible facilities and support for my education till I completed my doctorate and for his concern and counsel to produce such a work. He was willing to see this work published while he was alive, but Allah's (s.w.t) decision was different. May Allah rest his soul in peace.
I record also with pleasure my debt to A.S. Noordeen for the publication of the work. May Allah (s.w.t) accept this humble effort and forgive its short-comings, Amin.
-QUR' ANIC EXEGESIS:
PRINCIPLES, CHARACTERISTICS
AND·METHODOLOGIES
A
llah (S.w.t) revealed the Qur'an, the mighty Scripture so as to be the source of constitution and the guidance and to expound a comprehen-sive system and practical methodology for life. The Qur' an indeed, illuminates everything essential to humanity. People acquire knowledge on transcendental as well as metaphysical aspects in addition to compre-hensiveness of temporal life from its substance and get inspiration from its wisdom. Perfection and elevation of the people's standard of life to the lofty position is the prime objective of it. It educates people as to how to obtain dignified leadership of the world in order to get felicity and salvation. People find their life easier and smooth and obtain prestige and nobility due to their adherence to the teachings of the Qur'an. Eventually, it also guarantees a formula which consolidates and inte-grates people in order to get security and tranquility which are indispensable for regulating spiritual order.It is observed that the humanity has mentally sub-merged in the darkness of ignorance, misfortune, dis-tress, and drowned in the ocean of dissolution, invoca-tion of materialism and plutalatory. The Mankind does not have a saviour except the Qur' an. It shows them
the way towards the right direction with its education which contains all ingredients needed for prosperity and success. This objective of building up committed and sincere personalities cannot be achieved without proper understanding of the message of Qur' an.
This field of knowledge (ta/sir) could only be
construed after unveiling the divine secrecies and eso-teric knowledge of the Qur' an. It actually refers to the study of the verses of the Qur' an deeply and elaborate-ly which is in other words known as the knowledge of
ta/sir (exegesis) particularly in this contemporary age
whereby the philosophy of life has been highly adul-terated and misconstrued. The ta/sir therefore is the key to the treasure of knowledge and without it, it is impossible to arrive at the door of this treasure, even though the people repeat the words of the Qur' an incommensurable times and read the verses every morning and evening with incantation.
It is regrettable to express that many common Muslims think that reciting and repeating the words of the Qur' an with melodious voice in a chanting manner in the cemeteries, official ceremonies and festivals is quite sufficient and the Qur' an does not demand more than that. Furthermore, the Qur' an is also not regarded except as a Book to recite it as an entertainment or bene-diction and blessing. That is why the Messenger (s.a.a.s) once said that they consider the Qur' an as psalm. The Muslims have either forgotten or made to bypass that great blessings of the Qur'an lie in the
real-QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_ 3
ization of its meanings, comprehension, utilization and the advantage in its education and guidance. Then, the pursuit of this knowledge is made imperative as it is said "(Here) a Book which We have sent down unto thee, full of blessings, that they may meditate on its sign and that Men of understanding may recieve admoni-tion"(38;29). "Do they not then earnestly seek to under-stand the Qur' an, or are their hearts locked up by them" (47:24); "And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition" (54: 17)
Need For Commentary (Exegesis)
Human beings may raise questions such as why do we make commentary on the Qur'[m? What is the need for it? Is commentary imperative' or elective, obligato-ry or recommendatoobligato-ry while reading of the Qur' an fulfils its requirements such as incantation and other aspects.
In response to these questions, we can assertively say that the commentary on the Qur' an helps human beings to comprehend both the realities and transcen-dental mysteries of Allah and the Universe. It further liberates Man from life long servitude to both man and matters, and leads him to worship the real Sustainer and the Master of the Universe alone. Through such com-mentary, an individual is linked with the society, then with the Creator and Perfector - the Lord of the Great throne.
The Qur'an, as it is stated earlier, is the constitution of the Islamic ummah and the guidance from the Creator. It is the Sharz'ah of the Lord for the entire inhabitants of the earth. It is a light of divine origin which provides heavenly guidance. It presents eternal and immutable laws and sponsores everything that human beings require in matters of their spiritual and material world. It is not a surprise while we state that it is a complete Book containing comprehensive guidance in all spheres of human activity in terms of doctrines, acts of devotion, ethics, transactions and politics, law, war and peace, economic system and international rela-tions. It is an extensive scripture revealed by Allah (s.w.t) as an exposition to each and everything, particu-larly guidance and mercy for the community that sub-scribes to the belief in Allah. It is full of wisdom, promises and admonitions. It does not constitute contra-dictions, incompatibilities, improbabilities and differ-ences. It is no wonder if we say that a human being will never attain happiness without its dazzling guidance and adherence to its teachings. It is a remedy and convales-cence for all kinds of disease of the heart and a salvation to solve the crisis of the modern society as it is said: We sent down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe to the unjust it causes nothing but loss after loss (17:82)
Ta/sir And Ta 'wil
Two terms are used in the Qur' an while referring to exegesis or commentary. They are tafslr and ta 'wll.
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _ 5
Let us study the meaning of these two terms and dis-tinction between them.
Literall y, tafsir means, clarification, explanation, and illustration. I "And no question do they bring to thee but We reveal to thee the truth and the best expla-nation (thereof) (25:33)
Technically, the word tafsir refers to the knowledge and comprehensive understanding of the Book of Allah (s.w.t) revealed to Mu1)ammad (s.a.a.s) and an elucidation of its profound meaning, extraction of its laws, wisdom and maxims.2 It is also stated that it is the knowledge of research on the Qur' an. It is further called exegesis.
Ta 'wll refers to the interpretation or reclamation of
meanings.3 That is, a mufassir reverts to a meaning of the verse from various probable meanings.4 Some
'ulama' advocate that ta 'wU is synonymous with tafsir.5
It is also mentioned that the first word is ta 'wU which means tadblr, taqdir and tafsir corresponding to medita-tion, contemplation and interpretation:6 " Seeking discord and searching for its hidden meanings, but no one knows its hidden meanings except Allah (3:7).
Technically it refers to, among the classical authors,
tafsir. It is propounded that tafsir al-Qur' an corresponds
to ta'wll al-Qur'an with the same meaning?
Mujahid stated, the 'ulama' knew that ta 'wll meant tafsir of the Qur'an.8 Nevertheless, a group of
is an obvious difference and it is very popular among contemporary commentators and writers.9 To them,
ta/sir refers to the external meaning of the verses of
the Qur' an, whereas, ta 'wll refers to the preponderant of some of the probable meanings of a verse which bears numerous meanings.lO AI-Suylirt mentioned after having a thorough analysis of various possible meanings of the Qur'an, that tafsir refers to the illumi-nation of the external meaning of the Qur' an while
ta'wU is the extraction of the hidden meanings and secrecies of the most gracious Lord.1 I This inference of AI-Suylitl has also been shared and advocated by AI-Allis! and others. 12
To sum, ta/sir refers to elucidation of external meaning of the Qur' an which is clear, whereas, ta 'wll refers to hidden meaning of a verse which contains various possible descriptions. Commentators elucidate nearest of these meanings based on their conscience and reasoning. This elucidation may not be definite and perfect, but it may be more manifest and strong, and hence the f:zukm on the categoric decision of the Book of Allah is stated as no one knows its hidden meanings except Allah (3:7)
-'
METHODOLOGIES OF THE QUR'ANIC EXE-GESIS
Methodologies of the Qur' anic exegesis (ta/sir) are generally divided into three kinds.13 They are exegesis
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _ 7
based on the methodology of transmission {tafsir
bi-i-ma'thur or tafsir bi-i-riwayah1 exegesis based on opinion or knowledge (tafsir bi-i-ra'y or tafsir dirayah) and exegesis based on indication (fafsir bi-i-isharah).14 It is relevant to discuss these
methodolo-gies comprehensively to understand their significance and importance.
METHODOLOGY OF EXEGESIS BASED ON TRANSMISSION
-
-(TAFSIR BI-L-MA'THUR)
Tafsir bi-l-ma'thur refers to either the commentary of
the Qur' an by the Qur' an, or the commentary of the Qur'an by the Sunnah of the Messenger (s.a.a.s) or the commentary of the Qur' an based on what has been transmitted by the Companions.I5 Naturally, the explanation of the Qur' an by the Qur' an and the expla-nation of the Qur'an by the Messenger (s.a.a.s) are the two highest sources of tafsir, which cannot be com-pared to any other source. Since the Companions wit-nessed the revelation, they were reliable in the expla-nation given by them. Besides this, it is true that they were educated and trained by the Messenger (s.a.a.s) on various aspects.
The following are few examples of the commen-tary by the Qur' an, commencommen-tary by the Messenger (s.a.a.s) and commentary by the Companions.
1. Commentary On The Qur'an By The Qur'an
For instance, it appears in the Qur' an: "Lawful unto you (for food) are all four footed animals, with the exceptions named" (5: 1); but the explanation on the exceptions named is mentioned in another verse 16
which says: "Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked in the name of other than Allah" (5:4)
Another example is that in Surah al-baqarah, it is stated that: "then learnt Adam from his Lord words of inspiration, and his Lord turned towards him" (2:37) and the explanation of the words of inspiration received by Adam elsewhere stated in the Qur' an:17 "they said 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)
Furthermore, the Qur' an states that "Indeed We sent it down during a blessed night (44:3) and the explanation of a blessed night is further enlightened elsewhere as the night of power, where by it says: We have indeed revealed this (message) in the Night of Power( 97: 1)
The above discussion shows that the Qur' an itself is self-explanatory in many respects.
2. Commentary On The Qur'an By The Sunnah
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _ 9
Qur'an for he has been spiritually appointed to illumi-nate the revelation to humanity. Besides the commen-tary of the Qur' an by the Qur' an, the Messenger (s.a.a.s) further interpreted and explained to People to understand the Qur'an. When the Messenger of Allah was asked about some verses, the answers he gave became authoritative explanations of those verses.I8 For instance when the verse "(It is those who believe and confuse not their beliefs with wrong - that are (truly) in security, for they are on (right) guidance)" (6:82) was revealed, people found it difficult to under-stand and comprehend its impact and therefore asked the Messenger (s.a.a.s) as to who of them did not com-mit wrong against himself. The Messenger (s.a.a.s) made it clear that here it meant associating others with Allah, which has been characterized elsewhere in the Qur' an as a mighty wrong. 19 "For false worship is indeed the highest wrong doing: (31: 13)
When the verse " ... And eat and drink until the white thread of dawn appear to you distinct from its black thread" (2: 187) was revealed, Adi b. Hatim took ropes, one white and the other black and looked at them, but failed to distinguish one from another. Then he went to the Messenger (s.a.a.s) in the morning and narrated to him about what had happened. The Messenger (s.a.a.s) explained that what was meant by it was day and night.20
When the verse "Guard strictly your (habit of) prayers, especially the middle prayer" (2:238) was
revealed the Companions asked the Messenger (s.a.a.s), who in reply to it said that the middle prayer was nothing but 'a~ar prayer.21
Likewise, the verse "those whose (portion) is not wrath, and who go not astray" (I :7) has been explained as the Jews and Christians.
Certainly these two methods of interpretation of the Qur' an by the Qur' an and the Sunnah of the Messenger is undoubtedly the best quality of ta/sir. Indubitably it should be accepted. As for the first, Allah (s.w.t) is the most knowledgeable regarding the
ta/sir. The Book of Allah is the most reliable and truthful word, for it does not bring about nugatory and vain. As for the second, the Messenger (s.a.a.s) stressed the indispensability of the Qur'an and desig-nated the significance of the expositions and explana-tions as found in the verse which says: " ...And We have sent down unto thee (also) the message that thou mayest explain clearly to men what is sent for them (16:44)
3. Commentary On The Qur'an By The Companions
Third section of the category of ta/sir bi-l- rnaJthur
remains here for discussion, which is also reliable and acceptable, for the Companions lived with the Messenger and grasped original and unadulterated
QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_II meaning, witnessed the revelation and were fully aware of the circumstances of revelation.22 They pos-sessed serenity and felicity of their soul and flawless-ness of their nature, elevation of their position in elo-quence and fluency and other credentials. They had high qualification on the correct and perfect under-standing of the word of Allah (s.w.t). They were also conscious of the mysteries of the Qur' an than anyone else. On acceptance of tafslr from them, Ibn KathIr reported, "If we do not find the commentary of the Qur' an in the Qur' an itself, or in the Traditions, we should turn to the sayings of the Companions who knew about it the best. This is because of the fact that they had witnessed the revelation and were aware of the conditions and the true nature of understanding right knowledge and good deeds which they pos-sessed".23 It is found that the Companions did not comment on the Qur' an as a whole, but they did com-ment on some verses ..
AI-Hakim stated that the interpretation of the Qur' an by the Companions was based on their direct witnesses of the revelation whose jurisdiction and legal opinion was traceable in ascending order to Mu1)ammad (s.a.a.s). It is more or less legally corre-sponding to the (wdlth of the Messenger due to its authenticity and hence it is accepted as ma'thur.24
Opinion on the interpretation of the Qur' an by the Successors is divided among the scholars. Some observe that it is maJthur for it was received from the
Companions while others view that it is ra 'y (opinion).25
To sum, tafslr bi-I-ma'thur is one among the most reliable and magnanimous kinds of tafslr available to day. It is proper and desirable to have prior verification of the narrations while citing it in the tafslr bi-l- ma'thur. Al J:lafi~ stated that the majority of tafslr bi-l- ma'thur had certainly valid transmitters, but there were narrations indirectly by others and attributed to the Companions. Some of these tafiislr also reflect the stories of the Apostles with their nature and revealed Books and the miracles. Hence, it is necessary to verify and examine the narrations before they are taken as authentic.
Weak Narrations In Al-Ma 'thur
As it is stated earlier, the commentary of the Qur' an by the Qur' an and the commentary of the Qur' an by the
Sunnah traced back to the Messenger are the principal
features of tafslr bi-l- ma' thur. There is no ambiguity in believing and accepting it. It is regarded as the highest quality and degree of tafslr by many schol-ars.26 As for the commentary of the Qur' an based on transmission by the Companions and the Successors, there is a possibility of weak directives according to the opinions of some scholars. The following four causes are stated by them. 27
QUR' ANIC EXEGESIS: PRINC[PLES, CHARACTERISTICS AND METHODOLOGIES .13
one and their attribution to the Companions and the Successors with the fabricated chain of narrations have been observed.
Narrations are occasionally filled with Isra'ilite (Jewish and Christian based) stories in which many of them are superstitious which would adulterate the doc-trine of Islam, if they are unidentified.
Some adherents of various extreme madhiihib
(schools) concocted and fabricated some sayings and created heroes who have been ascribed to some Companions. The shiite sect played its role in falsifying many traditions as well as sycophants of 'Abbasides who ascribed them to Ibn 'Abbas without any rationale.
Some atheists (zaniidiq) engaged in secret machi-nations and conspired against the Companions and the Successors, as they operated against the Messenger (s.a.a.s) in the prophetic traditions through fabrication. This was the strategy adopted to devastate the Religion through generating intellectual dissension among the people. Therefore, it is necessary to have precaution and thorough verification of those sayings and narra-tions which are attributed to respectable Companions and the Successors.
Prominent Commentators Among The Companions
Companions who were well versed in the field of
ta/sir.28 They were, four orthodox caliphs, Ibn
'Abbas, Ibn Mas'iid, Ubay b. Ka'ab, Zayd b. Thabit, Abii Miisa aI-Ash 'arl and' Abd Allah b. al-Zubayr. Among the four caliphs, majority of the traditions have been transmitted by 'All b. Abii TaUb especially among the Shiite circles. Transmission by the remain-ing three was insignificant.
The primary cause for such an insignificant num-ber of transmission of these three (Abu Bakr, 'Umar, 'Uthman) , according to al-Suyiitl, was owing to the short period of their rule and preoccupation with prob-lems arising in the governance of the state and prece-dence of their death. On the other hand, they lived in the midst of the society dominated by the 'ulamii' of Islam and highly knowledgeable scholars of the book of Allah (s.w.t), because they accompanied the Messenger, they were well acquainted with the secre-cies of the revelation and conversant with its meaning and legislations. As far as 'All was concerned, he lived for a long time whereby Islam had expanded in the peninsula and opened new territories to Islam. In addition, many non Arabs embraced the newly estab-lished religion, and a new posterity developed among the sons of the Companions who were in need of studying the Qur' an and understanding its mysteries and wisdom. Therefore, in this period, numerous questions were asked about many aspects of the Qur' anic sciences and consequently in response, a number of narrations were related on the authority of
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _ 15
'Ali which occupied central position in the tafslr litera-ture. In this way, the riwiiyah of 'Ali became more significant in the tafslr.
,
,-Abd Allah b. Abbas
'Abd. Allah b. 'Abbas, the first cousin of the Messenger (s.a.a.s) embellished this ummah in the field of Qur'anic exegesis. The Messenger (s.a.a.s) preferred him over many, for he was intelligent and famous for versatile genius. A fact that could be recalled here is that once the Messenger (s.a.a.s) beseeched Allah (s.w.t) for him. "Alliihumma Faqqihhu Fl al-Dln wa 'Allimhu al-ta 'wU" and he is
called the interpretor of the Qur'an.29 'Abd Allah b. Mas'Lid mentioned that he was the most learned Companion on the interpretation of the Qur' an. Further, he has been testified and recognised for his superfluity .. He was vigorous and prime in his youth so much so that he was mutually competing with elder companions and expropriating their surprise with his brilliance at such a young age. It was related that Ibn 'Abbas was the best of the community. He, as Goldziher has observed, was the father of the tafslr.30
His knowledge of the Arabic language and literature too was very extensive, which is illustrated by the fol-lowing incident. Nafi b. al-Azrad once asked him a large number of questions relating to the Qur'an ask-ing him to provide corroborative evidence from Arabic
poetry. Ibn 'Abbas gave the meanings of two hundred words and a verse of pre Islamic poetry for each in proof of his contentions.31
The Companions of the Messenger (s.a.a.s) took pride of Ibn 'Abbas and eulogised him. Among them was 'Ali bin Abii Talib who said about his tafsir. "It was as if he were looking at the unseen through the veil".32 There was also Ibn 'Vmar who said: Ibn 'Abbas was the most knowledgeable person of the community of MuJ:1ammad (s.a.a.s) about what was revealed to him.33
Once 'Vmar entered into the consultative council along with other elderly Companions in order to consult them. At this time a crucial issue was raised about the presence of Ibn 'Abbas to him. Some exclaimed; why did this young boy enter into the council with us while we also have children elder than him in age? Immediately 'Vmar called Ibn 'Abbas and asked the Companions about the explanation of chapter al na.Jr:
"when comes the help of Allah and victory". The Companions remained silent. Then Ibn 'Abbas said that it referred to the time of the death of the Messenger of Allah. 'Vmar endorsed that interpretation and thereby justified the presence for young Ibn 'Abbas. It is signifi-cant that there is no explicit mention in the chapter about the death of the Messenger (s.a.a.s). What the statement of Ibn 'Abbas implies is that when victory comes everything is completed, meaning that the Messenger (s.a.a.s) had completed his task and mission.
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _17
Hence, nothing lay in store for him except to return to the mercy of Allah. One might be inclined to call this
ta'wll rather than tafsir.34
,
-The Fellows
or
Ibn AbbasMany venerable and respectable fellows were promi-nent in the field of tafsir who obtained the knowledge of tafsir from him after the demise of the Messenger (s.a.a.s). According to them, he was the most promi-nent and influential personality interms of etiquettes, culture and directives. 'Umar b. al-Khattab, Ubay b. Ka'ab, 'Ali b. Abu Talib and Zayd b.Thabit were the noted comrades of him.35 They learned from him the knowledge of tafsir.
Pupil's
or
Ibn 'AbbasMany tiibt'un (Successors) received the knowledge of
tafsir from Ibn 'Abbas and transmitted it to others. They were Sa'id b. Jubayr, Mujahid b. Jabr, Tawus b. Kisan al- Yamani, 'Ikrimah, 'Ata bin Rabah and others.36 These personalities were considered spon-sors of the school of tafsir of 'Ibn Abbas. They devel-oped the Qur' anic exegesis.
'Abd Allah b. Mas ud
of the Companions of the Messenger (s.a.a.s) on the interpretation of the Qur'an after Ibn 'Abbas was 'Abd. Allah b. Mas'ud who was one among the earliest to embrace Islam at the age of six. He was a servant of the Messenger (s.a.a.s) employed for clothing his shoes and going around with him. Through this con-tact with the Messenger (s.a.a.s), he became better cul-tured and aware of /:laial and /:lararn. He was a well known authority in the field of taf~'ir and the Companions had agreed concerning his vast eruditions. When asked about Ibn Mas'ud, 'All said: He knew Qur'an and the Sunnah, and his knowledge was the book of /:ladith and tafsir. That is why, he has been regarded the most eminent personality after Ibn 'Abbas.37
METHODOLOGY OF EXEGESIS BASED ON OPINION
(TAFSIR BI-L-RA'Y)
Having discussed briefly the exegesis based on the methodology of transmission, let us now look into the methodology of tafsir bi-I-ra'y (exegesis based on opinion). This kind of tafsir is also called tafsir bi-I
dirayah (exegesis based on knowledge) or tafsir bi-I
rna 'quI for the Commentators of the Qur' an solely rely
on their independent legal opinion and not the trans-mission of the Companions and the Successors.38 Their reliance is on language, Arab customs in deriv-ing the meanderiv-ing, the knowledge of colloquial style and
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _19
consciousness of imperative sciences which are indis-pensable and required for those who wish to interpret the Qur'an. Besides these aspects the knowledge of grammar, rhetoric, etymology, Principles of Jurisprudence, knowledge of the circumstances of the revelation and other aspects are considered by Commentators.39
Meaning Of Tafsir B-il-Ra'y
Here the term ra'y refers to ijtihad (independent judge-ment) which is based on correct principles, healthy and intact regulations. It is incumbent upon a Commentator to be aware of the treatment of the subject in the inter-pretation of the Scripture. Moreover, it is not absolute-ly referring to al-ra 'y (opinion) or al-hawa (desire) or the interpretation of the Qur' an according to ones own whims, fancies and inclinations.40 AI-Qurtubj expressed whoever pronounced whatever emanated in his mind and his impression on the Qur' an or conjec-tures deliberately on the basic tenets and principles, he would be a blameworthy, erroneous, and unacceptable personality to people.41 It is appreciable to bear in mind the tradition which says: whoever belies deliber-ately, about me, his seat is in the fire; whoever expresses his opinion on the Qur' an, his seat is in the fire; (TirmidhI); and, whoever expresses his opinion on the Qur' an, he is at fault.
two ways. Firstly, whoever says miscellaneous of the Qur' an not knowing about the Companions and the Successors he would be a bitter adversary to Allah (s.w.t), and secondly, whoever says anything otherwise to the Qur' an knowingly and justifies it as truth his seat would be in fire.
Al-QuI1ubi was inclined towards the second opin-ion, whereby he said that it was stronger than the pre-vious and accurate in terms of meanings.42 Then he proceeded, as for the ftadlth, some people of knowl-edge (ahl-al- 'ilm) propounded that it referred to desire
(al-hawii), which means, uttering something on the Qur' an corresponding to his desire, and he who did not consider the opinion of the leaders of the worthy and venerable ancestors he would be wrong.
KINDS OF TAFSIR BI-L -RA'¥
Tafslr bi-l-ra 'y is divided into two categories: praise-worthy tafslr (tafslr mamdufta) and blamepraise-worthy tafslr
(tafslr madhumumahl.
Praiseworthy Tafsir
It is an interpretation of the Qur' an based on ijtihiid far away from ignorance and deviation. It is in conso-nance with rules of the Arabic language.43 It relies on proper methodology in understanding the passages of
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _ 21
the Qur' an.44 Whoever interprets the Qur' an based on his opinion,but is absolutely committed to the compre-hension of the stipulations and relied on the meanings of the Qur' an, then this interpretation is permissible and acceptable. This is appropriately called praisewor-thy tafslr or lawful tafslr.
Blameworthy Tafslr
It is an interpretation of the Qur' an without proper knowledge, that is, it is based purely on one's desire with utmost ignorance of rules and regulations of grammar and the canonical laws of Islam. Further, it is an interpretation of the word of Allah based on one's vicious school and the deviationist innovation.45 This kind of tafslr is blameworthy or false tafslr.
By briefly analysing these two kinds of tafsir, we can conclude that the author of the praiseworthy tafslr is linguistically efficient and has expertise in the style; proficient in allied subjects and well acquainted with rules of the canonical laws of Islam. Whereas, the false and the blameworthy tafslr is the one whose
author's source of reference is only longing and caprice. He is conspicously ignorant and in error. Ignorance of such interpretation (tafslr) reflects in the meanings such as the Qur'an says :"Yawma Nad'ij
Kulla Uniisin Bi Imiimihim"which according to the
mufassir means that "Allah will call people on the
Moreover, this ignorant mufassir interpreted "al-Imam" as "al- Ummahat" and speculated that the term
"al-Imam" is the plural of "al-Umm", inspite of it being not found in the Arabic grammar, because the plural of "al- Umm" is "al- Ummahat" as it has been clarified elsewhere in the Qur' an as "Wa
Umma-hatukum aUati An;lawnakum "and the plural of
"al-Umm" is not "al-Imam". Both literally and technically this is a false explanation. The acceptable meaning of this verse here is the Apostle who has been followed by his ummah.46
If a commentator does not master the rules of the language and basic principles of Arabic, he cannot do justice to translation and commentary. Likewise, false understanding of objectives of legal system would result in ignorance and deviation.
Principal Sources Of Blameworthy Tafslr
Al Zarkashl stated four principal sources of blamewor-thy tafsir which had been transcribed by AI-Suyuti in his book al-itqan.47 They are as follows
:-1. Narration of the Messenger (s.a.a.s) despite it is weak and mawdi1' (spurious).
2. Consideration of the sayings of the Companions. 3. Absolute regard for the language, for the Qur' an
QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_23 4. Consideration of those phenomena that are in
con-formity with the meaning of the Arabs.
Qualifications Of A Commentator
A Commentator of the Qur' an is required to possess adequate qualifications and profound knowledge of various sciences. To be one among the recognised personalities of tafsir, he should possess acquaintance in all fields. It is mentioned that whoever says
any-thing on the Qur' an on his own, his seat is in fire. Hence, experts have formulated certain fundamental pre-requisites that are indispensable for a Commentator. AI-Suyiiti mentioned the following basic requirements before one commences to write commentary to the Qur' an.48
1. Knowledge of Arabic language and its rules (Knowledge of grammar, syntax, etymology and morphology);
2. Knowledge of Rhetoric;
(ilm al-ma 'ani, al-bayan, al-badz'u (science of metaphors)
3. Knowledge of the principles of Jurisprudence;
(khas, 'am, mujmal, mufa~~al)
4. Knowledge of asbab al-nuzul; (background and circumstances of the Revelation)
5. Knowledge of nasikh (Abrogative) and mansilkh (Abrogated)
6. Knowledge of the Reading and Recitation ('ilm
al-qiraJat)
7. Gifted knowledge('ilm-al-mawhibah)
Without indepth understanding of the language of the Qur' an, there are many chances in which one could commit distortion and misinterpretation as a commen-tator.49 Therefore, linguistic command over the Arabic language, such as insighting morphology and etymology is the foremost for a commentator. How does one comprehend the meaning of the verse without knowing vocabulary and idioms. If a Commentator does not accept literal meaning of a word, he would be at fault and bring forward controversial commentaries. For instance, the Qur' an says: "Marajal Bahrayni
Yaltaqiyiin Baynahuma Barzakhun La Yabghiyan"
which means: (He has let free the two bodies of flow-ing water meetflow-ing together (55: 19)
One of the ignorant Commentators exercised his opinion purely free from linguistic aspect to interpret the above verse whereby he said that ba/:lrayn referred to 'All and Fatimah. The Qur'an further says "Out of them come Pearls and Coral" (55:22). The pearls and coral have been interpreted as I:Iasan and I:Iusayn. This interpretation is purely based on opinion which is quite contrary to the external meaning of the words.50
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _ 25
necessary for every Commentator, for the meaning of a word changes greatly even with a change of vowels. For instance, the Qur'anic verse "Innama Ya.hsha
Alliiha Min 'Ibiidihi al 'Ulama' "with nasabfor the
consonant "ha" of the word AIHih and raJa' for
hamzah of the word al- 'ulama', then the meaning
would be correct. The meaning of the verse is "those who fear Allah would be 'ulamii' (and not others)". He who increases knowledge of Allah increases fear of Allah. However, if the vowels are contrary to what has been stated as before, then the meaning would be distorted.51
The knowledge of rhetoric and science of metaphor are also indispensable for those who wish to produce commentary on the Qur' an, for it is necessary to be in compliance with inimitability of the Qur' an. The understanding of inimitability and the miraculous aspects of the Qur' an would not be possible to accom-plish without the knowledge of rhetoric. For instance the Qur'an says: " Hunnii libiisun Lakum Wa
An/urn Libiisun Lahunna" which literally means
"(They are your garments and ye are their gar-ments)" (2: 187)
In reality the verse is metaphorical. The dress conceals the genitals of the human being and adorns him. Thus the man and woman, each of them is like a dress for his spouse, decorating, perfecting and beauti-fying each other. It is the masterpiece of art, poetry and the metaphorical diction. If a man interprets this
verse with external (literal) meaning, it would be a dis-tortion. For example, the French translation of this verse whereby the Commentator, due to lack of knowl-edge of these sciences, translated with the most com-mon meaning without knowing the secret dimensions of it. It is translated: "they are pants for you and you are pants for them, " for the word libas is known as
al-bantalun (pant). Likewise, it is falsely understood and
the organisation of poetry and the expression of the Qur'an have not been perceived with the most suitable meaning.52
The remaining branches of knowledge are also equally significant. They contribute in the proper understanding of the Qur' an. They are usul al-fiqh,
asbab nu?ul, al nasikh wa-al mansukh and 'ilm al-qira: at. Every science is required for a mufassir in order not to commit mistakes in the commentary.
Gifted Knowledge (lim Ai Mawhibah)
It refers to the knowledge imparted by Allah (s.w.t) directly through mystic institution:53 " ... We had taught knowledge from Our Presence" (18:65). Man inherits this knowledge of metaphysics, which opens his heart to understand His secrets and attributes as it is said " So fear Allah for it is Allah that teaches you" (2:282). This is the fruit and the result of piety and sincerity. Obtaining this is impossible for those whose hearts are filled with innovation, ostentation,
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _ 27
arrogance, pride and lust for the worldly life and an inclination to insubordination as Allah says: "Those who behave arrogantly on the earth in defiance of right-them will I turn away from My Signs. Even if they see all the signs they will not believe in them ..." (7:146)
AI-Suyup stated that perhaps one might build up this gifted knowledge and claim that this phenomenon was not in the omnipotence and aptitudes of human beings. It is not an ambiguity and the way to acquire perpetration of the requisite procedure for it is through action, abstinence and asceticism. Then he said that
'ulum al-Qur' an and other allied sciences were like
shoreless oceans. The sciences described earlier are instruments and catalysis for each and every Commentator and none is entitled to claim this posi-tion without possessing comprehensive knowledge of this subject.54 He who interprets the Qur'an without possessing the above mentioned qualification, he would be a Commentator divorced from the legitimate rights to claim suitable place in the history of Qur' anic exegesis.
The conditions or qualifications stipulated by the
'ulamaJ should be strictly observed so as to maintain
and obtain high quality in ta/sir. Allah (s.w.t) present-ed the Qur' an in a very simple, easy manner and com-manded the people to contemplate and remember as it is said. "Do they not then earnestly seek to understand the Qur'an (47:24)
Standard Tafsir
The following are the methodological expressions of Shayk Mu1).ammad'Abduhu pertaining to quality charac-terestics of tafsir. To maintain a high standard in the Qur'anic commentary, one should have deep and thorough acquaintance with the following branches of knowledge.55
1. Understanding the nature and true sense of the ter-minologies which are frequented in the Qur' an based on the usage of ahl al-Iugha (the scholars of language)
2. Knowledge on the sublime procedure. This would be received with the practice of al-kalam (elo-quence) and its application.
3. Knowledge on human sciences: divine and heavenly practice; and the procedure in the evolution of nations with its differences of power, weakness,
iman, kufr, might and meekness.
4. Knowledge towards the guidance of the Qur'an for humankind. It has been narrated on the authority of 'Umar who said: The merit of Islam would not be clear if one did not know about jahiliyyah life. 5. Knowledge of the biography (sirahl of the
Messenger (s.a.a.s) and his Companions. Knowledge and action in the religious and worldly affairs.
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _ 29
Phases Of Tafsir
AI-Suyiiti quoted on the authority of Ibn Jarir through many sources and also on the authority of Ibn 'Abbas who said that there were four phases of tafsir.56 They were: (l) Tafsir known to Arabs; (2) Tafsir~ the igno-rance of which no one would be excused; (3) Tafsir known to 'ularna' and (4) Tafsir known to Allah
(s.w.t) alone.
Opinions Around Tafsir Bi-l Ra'y
After having examined the meaning of tafsir bi-I ra'y and its conditions for acceptance, it is appropriate to mention some of the opinions of 'ularna' in conjunc-tion with it. Some express that it is permissible and provide evidences in favour of their views, while oth-ers mention that it is impermissible and forbidden and substantiate their argument by quoting evidences.
AI-ra 'y refers to al-ijtihad and therefore tafsir bi-I-ra 'y refers to tafsir al Qur' an by ijtihad.57 After
acquiring the knowledge of tafsir for Arabic words and its methodology in expression, knowledge of Arabic terminologies and vocabulary with sound evidences, the scholars have difference of opinion in admitting
tafsir bi-I-ra 'y. There are two groups.
FIRST: Non permissibility of tafsir bi-I-ra'y for it is suspended from al sarna 'u (transmission).
SECOND: Permissibility of tafsir bi-l-ra 'y with stipulated conditions as described above.
Evidences Of Prohibiting Tafsir Bi-[-Ra'y
The prohibitors of ta/sir bi-l-ra'y provide rationale and evidences in favour of their proposition,58 among which some are as
follows:-Firstly, ta/sir bi-l-ra'y is an utterance about AlHih (s.w.t) without adequate knowledge. Its prohibition is based on the verse: " ....And saying things about Allah of which ye have no knowledge" (7:33). Ibn
Taymiyyah expressed that interpretation of the Qur' an absolutely based on opinion was /:laram (prohibited).59
Secondly, the Traditions of the Messenger (s.a.a.s) contain serious warnings and threats for those who interpret the Qur' an based on his opinion and specula-tion. "Beware of any statement of one except what you know, whoever belies me deliberately, his seat is in the hell fire and whoever says on the Qur' an with his opinion his seat is in the hell fire (TirmidhI).
Thirdly, Allah says, " And we have sent down unto thee (also) the message that thou mayest explain clearly to men what is sent for them, and that they may give thought" (16:44). Therefore, it is propounded that the Messenger (s.a.a.s) was authorised to explain the Qur'an and not others.
QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_31
Fourthly, the Companions and the Successors have restrained and kept themselves aloof from saying anything on the Qur' an based on their opinion.
Evidences Quoted By The Permitters Of Tafsir
Bi-I-Ra'y
Those 'ulama' who permit ta/'llr hi-l-ra'y provide evi-dences in favour of their proposition.60 Some of which are as follows
:-1. Allah (s.w.t) urges Mankind to contemplate, medi-tate and ponder over His signs and made people devotees in the recitation of the Qur'an. "(Here is) a Book which We have sent down unto thee, full of blessings that they may meditate on its Signs and that Men of understanding may receive admoni-tion" (38:29); "Do they not then earnestly seek to understand the Qur' an or are their hearts locked up by them?" (47:24). Thus, contemplation and recol-lection will not be possible except by submerging in the mysteries of the Qur'an and ijtihad in under-standing its meaning.
2. Allah (s.w.t) bisects the humankind into two sec-tions namely public and 'ulama'. There is a com-mand in the Qur'an to refer to ahl al- 'Um (those who extract laws) at the time of dispute. " .... .If they had only referred it to the Apostle or to those
charged with authority among them the proper investigators would have tested it from them (direct) (4:83). Ai-istinba! here refers to the extrac-tion of intricate hidden meanings by the penetraextrac-tion of intellect, and it is with ijtihad and submerging in the secrecies of the Qur' an, like the swimmer sinks into the bottom of the ocean to extract corals and pearls.
3. Had tafsir bi-i- ijtihad not been permitted and law-ful, ijtihad would have been categorically unlawful and many laws would come to a standstill.
4. Truly, the Companions read the Qur'an and occa-sionally differed in the interpretation. For, it is a known fact that the Messenger had not interpreted the whole Qur' an to them. However, he explained to them the foremost and important aspects of each phenomenon and omitted others in order for them to comprehend according to their intellect and
ijtihad. Had he explained everything, as others propound, there would not have been differences and diversities among the Companions on the inter-pretation of the Qur' an.
5. Another important aspect is that the Messenger (s.a.a.s) made special du
'a
for Ibn 'Abbas"Allahurnrna Faqqihhu Fi-Din wa 'Allirnhu ai-Ta'wil" (O! Allah, strengthen him in the Religion
and educate him ai-ta 'will. Had ai-ta 'wil been confined to ai sarna 'u (narration), and ai-naqi
QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_33 (transmission) like al-tanzil (revelation), then there would not have been any rationale in making spe-cial du
'a
for Ibn 'Abbas. Therefore, it may be con-cluded that al-ta 'wll refers to al-tafsir bi-l-ra Jywa-al ijtihad (tafsir based on opinion and ijtihad).
METHODOLOGY OF EXEGESIS BASED ON INDICATION
(AL- TAFSIR AL-ISHARI)
Third methodology of exegesis is al-tafsir al-ishari (exegesis based on indication). It is appropriate to criti-cally analyse and examine it so as to know the condi-tions for its acceptance. In addition, the views and opinions of 'ulama J, commentators and theologians on this methodology are further studied. Then, a critical analysis is made on the interpretation of tafsir
al-ishari in the following chapter.
Meaning Of Al- Tafslr Al-Ishiiri
According to many scholars, al-tafsir al-ishari is an interpretation of a verse of the Qur' an disregarding its external meaning. It is also stated that an interpreta-tion of the Qur'an is based on indication (isharah)
which is perceptible to some knowledgeable and con-scientious persons or appearing to the people who pos-sess good behaviour and fight with their nafs. Their insights have been illuminated by Allah (s. w. t).
Thus,they have accomplished and realized the secrets of the Qur'an.61 It is further mentioned that the esoter-ic and profound meanings were infilterated into their mind through divine ilham. It implies that Allah (s.w.t) opens the divine path by amalgamating external and internal sources of knowledge of the verses of the Qur'an.
It is further expressed by some Commentators that it referred to an interpretation of other than external and perceptible meaning of the text. To them, the abil-ity to comprehend the meaning of the Qur' anic verses was not bestowed upon every ordinary human being. Rather it was accomplished only by those whose heart had been inspired and conquered by Allflh (s.w.t). Allah illuminates clear vision and inserts ideas into the heart of His sincere servants who are gifted with an art of understanding and realization, as it is said by Allah (s.w.t) in the story of Hidr with Moses.62 "So they found one of Our servants on whom We had bestowed mercy from Ourselves and whom We had taught knowledge from our presence" (18:65)
Al-tafslr al-isharl is not an acquired knowledge which is normally acquired through research and learn-ing; but it is the knowledge imparted directly by Allah (s. w .t) through mystic institutions due to constant remembrance of Allah, impact of taqwah (piety),
istiqamah (religious uprightness) and ~'ialaf:z(probity and righteousness) as it is said by Allah "So fear Allah, for it is Allah that teaches you" (2:282)63
QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_35
Opinions Of 'Ulama'
There are conflicting views on the phenomenon of
al-taf~'tr al ish{lrL Some permitted and approved while
others prohibited, Some perceived it as a sign of com-pletion and perfection of tman (faith) and as genuine and unadulterated knowledge with positive contribu-tion, while others regarded it as deviacontribu-tion, perversion and digression from the Religion of Allah (s.w.t).
In fact, the subject of al-tafstr al-ishart is critical and required to have deep insight and profound immer-sion in the reality to reveal the objective of this kind of
taf\'tr. The methodology of this kind of tafstr is viewed by some as an adherence to desire and a gam-ble in the interpretation of the verses that are similar to the activities of al-ba!iniyyah. The batiniyyah's inter-pretation of the Qur'an is declared as apostasy and het-rodoxy by the scholars of Sunni school. The batiniyyah's further declare that the word of Allah (s.w.t) cannot be comprehended and grasped by Man, for it is the word of the Creator, the Omnipotent. According to al-ba!iniyyah, the word of Allah (s.w.t) has inner notions and secrecies, witticism, anectdote, intricacies and remarkable things that are valuable for humanity.
Those who conceive al-tafstr al-ishart as permis-sible provide evidence from the /:tadtth literature by citing a Tradition recorded by Bukhari in his ~a/:tt/:t,in the chapter bab al-tafstr.64 They quoted specifically
the interpretation of Surah al-naoJr by Ibn 'Abbas. Upon request made by 'Umar, the second Khalifii to interpret the said chapter, which was the last chapter revealed, Ibn 'Abbas narrated that it indicated the end of the messenger's life on this earth. The same mean-ing was not perceived by other elder Companions, but
'Umar endorsed it.
This interpretation of the verses by Ibn 'Abbas was not comprehended by others. This is regarded as
al-tafsir al-ishiiri (exegesis based on indication) which
was inspired by Allah (s.w.t) to whom He wills among His servants. According to him, it was an intimation for the Prophet's approaching the death.
Opinion Of AI-Nasafi
AI-Nasafi expressed his views while commenting on
al-tafsir al-ishiiri in his book al- 'aqiiJid that the text of
the Qur' an was based on external symptom and renun-ciation of this would bring serious implications so much so that the meaning of the verse would become closer to heresy and apostasy.65
Opinion Of AI-Taftazanl
AI- Taftazani in his commentary to al- 'aqii Jid
expressed that the batinites were regarded as heretics for they assumed that the text of the Qur' an was not
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _ 37 based on externality, that is, its real meaning was con-cealed and known to none except Allah (s.w.t).66 Their purpose, as it has been mentioned, was to ostra-cize and reject Sharz'ah completely by presenting such an interpretation ignoring the external aspects. He fur-ther added that researchers who had similar views had stated that the text was based on its externality. Inspite of this, they still hold, there are light indications on intricacies which are particularly illuminated to people of good conduct and excellent behaviour. 67 Reconciliation and arbitration of these two are a sign of completion of iman and unadulterated knowledge.
From the above discussion, the difference between
al-tafsir al-ishari (tafsir by some experts) and al-tafsir al-bafini( tafsir of batinites) is quite obvious.
The first group of peoples are those who advocat-ed al-tafsir al-ishari do not prohibit external meaning but rather viewed it as fundamental and significant. They mentioned that it was indispensable to possess the knowledge of external aspects as a first phase. As for batinites, they advocated the external aspects were not the only basic objective, but internal design and purpose were also equally important.68 By fostering such an interpretation, Sharz'ah has been rejected and legal injunctions falsified by this denomination. This is undoubtedly apostasy in the religion, as it is con-firmed by Allah (s.w.t). "Those who pervert the Truth in Our Signs are not hidden from Us. Which is better? he that is cast into the fire or he that comes safe
through, on the day of judgement? Do what ye will. Verily He seeth (clearly) all that ye do" (41:40).
Opinion Of AI-Suyii~l
AI-Suyliti mentioned on the authority of 'Ata,69 that the tafsir (exegesis) from this group (al-tafsir al-ishiirl) on the words of Allah (s.w.t) and the words of the messenger Mul;1ammad (s.a.a.s) with its Arabic meaning was not at all deviated from its external meaning; however, the external meaning of the verses is naturally and automatically understood. By the grace of Allah, they have an intrinsic perception, comprehen-sion of the verses of the Qur' an and the Traditions of the Prophet.
Therefore, it should not prevent anyone from receiving the meaning of the verses from these schol-ars. In addition, to conclude it as a controversy or a deviation from the meaning of the word of Allah and the word of Mul;1ammad (s.a.a.s) is not proper. However, it would be only regarded as a deviation, if they were to advocate that there is no other meaning for a particular verse except one. They only determine the external meaning with reference to the subjects and the understanding of Allah's secrets on what has been inspired to them.
Mul;1ammad'Ali al-Sablin! mentioned that this was a word of justice. The true learned man has put in its prop-er place and combined the extprop-ernal text with the arriving
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _ 39
secret meaning which radiates from the heart of the believers who are acquainted with Allah (s.w.t), as was the situation of Abu Bakr al-$iddiq and 'Vmar.
No wonder that Allah (s.w.t) imparts al-J:likmah
(wisdom) to whomsoever He wills, and puts the under-standing to whoever He chooses. This is what the Qur' an informs while describing the story of Dawud and Sulayman, concerning the matter displayed to them, and everyone judged with his wisdom, which differed from one another, as Allah says, "And remember Dawud and Sulayman, when they gave judgement in the matter of the field into which the sheep of certain people had strayed by night. We did witness their judgement". "To Sulayman We inspired the (right) understanding of the matter to each (of them) We gave judgement and knowledge; it was our power that made the hills and the birds celebrate our praises, with Dawud. It was we who did (all these things)" (21 :78-79)
Conditions For Acceptance
AI-taffiJir al-ishiiri is not acceptable according to schol-ars of 'uIum al-Qur' an if the following conditions are not fulfilled. It must be free from:
1. inconsistency and contradiction with an external meaning of the verses of the Qur' an.7°
design is unique without external meaning.?!
3. silly and inconsiderate ta 'wlilike the interpretation of batinites. The Qur' an states, "And Sulayman inherited Dawiid" which is interpreted as Imam 'Ali inherited the Messenger. Such an interpreta-tion is false and it ignores the external meaning.72 4. contradiction and conflict with legal and
intellectu-al aspects.?3
5. confusion when making people understand its meaning.?4
Non-fulfilment and violation of anyone of the above conditions would nullify the validity of al-ta/sir
al-ishiiri. In this case, conclusion may be drawn that such interpretation is corresponding to caprice, and subsequently it is considered unlawful. In the final analysis, such commentary is unacceptable.
Opinion Of AI-Zarqanl
This is imperative to bring here a valuable opinion of Mu1)ammad 'Abd 'A~im Zarqani pertaining to
al-ta/sir al-ishiiri. There is far-reaching, considerable wisdom and truthful advice for those who are gifted with the sense of hearing and understanding.
QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_41 in responding to the studies of the indications, ideas and thoughts. In their heart, the Kitdb and Sunnah were something which were different. However, Islam as such is nothing but ideas and thoughts emerged from the same source of interpretation. They never confined to the commandments of Sharz'ah nor hon-oured the rules of Arabic language in understanding the texts.75
More calamitous and worse than the above was that they imagined and played with people as though they were the people of Truth who accomplished the goal and formed communication link with Allah (s.w.t) resulting in receipt of commandments. They claimed that whatever was advocated by them was from the everlasting existence of Allah (s.w.t). The batinites have caused great damage and disaster to Islam through their erroneous interpretation for they had demolished Sharz'ah from its very foundation.76
It is pertinent as expressed by him to advise Muslim brothers at this juncture on what is understood of aI-ta/sir aI-ishdri and to admonish them from falling into this net. It is also relevant to remind that they should dissociate themselves from the parables of such tortuous and perverse aI-ta/sir aI-ishdri, because everything in it is sensitive and excitable. The major content of what was incorporated and amalgamated in it were nothing but imagination and falsehood.77
the opinions of other scholars on al-tafs'ir al-ishdri expressed that it had a supporting ground from a legal point of view, however, there are some false and erro-neous interpretations that have been integrated into it.78 Some people had inserted ideas, thoughts, interpretations, and propositions of batinites into the ta/sir without com-plying with the stipulated conditions formulated as a cor-nerstone by the 'ulamd'. Their action was haphazard and at random in this field. Although the action was haphaz-ard, it awakened everybody's conscience on the presump-tions and arrogant behaviour of some people toward the Book of Allah and the interpretation that based on whims and passions or whispers of Satan. They claimed wholeheartedly that al-tafsir al-ishdri was permissible, despite the fact that it was a deviation, insolence and impudence, for it was a distortion and obliquity of the Book of Allah. It was an attitude corresponding to an action of heretic batinites. Supposing, it was not distortion of words but certainly it was a distortion of meanings.80
It is worth citing the observation of Shaykh al-Islam Ibn Taymiyyah who rightly asserted that half physician would decay the body of man and half 'dlim (scholar) would destroy the Religion. Allah tells the
/:laqq (reality) and guides towards the straight path.8!
-PRE-REQUISITES FOR THE QUR'ANIC EXEGETE
Academic or intellectual research is the basic foundation for real and true knowledge, which is in fact beneficial to
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES _43
students and other readers. It's fruit is desirable. It is a pleasant food for intellectual thought and growth of reason. Therefore, the research in 'uIum al-shar'iyyah (Sharl'ah Sciences) in general and the Qur' anic exegesis in particular is one among the significant contributions which is neces-sary to maintain the conditions and etiquettes.
The scholars of 'iIm-al-tafslr mentioned some essential and basic pre-requisites for a mufassir in order to get his commentary recognized.82 They are
briefly as follows
:-1. Correct Doctrine
Truly, the doctrine (aqldah) has tremendous influence on the personality, thought, soul and action of a person. Many who claim to be mufassirun become victims of distortion of the text, faithlessness and deceptions in transmitting the message. Anyone who belongs to the said category compiles a book on taf'ilr, his first attempt is to differ with 'aqldah (doctrine) and project his false sect (madhhah) to alienate and divert the people from following the followers of salafis (the ancestors).
The au thor of the Qur' anic exegesis should expound the Qur' anic text in a way acceptable to the scholars of ahl-al-sunnah wa al-jama 'ah, avoid putting forward his own views and ideas in the exegesis, be fully conversant with the Arabic lexicon and rules of grammar, avoid apologetic approach in expounding the
Qur' anic injunctions and institutions, have an implicit faith in the life after death and the rewards and retribu-tions promised in the Qur'an as divine pronouncements instead of taking them merely as symbolical expres-sions; have studied all classical and modem commen-taries in depth, be able to expound the significance of the Qur'anic injunctions in regard to polygamy, slavery, dowry, execution of the apostates, blood-wit and so forth., hold the same belief about the throne ('arsh and
kursl), the preserved tablet (law/:z al-mahfCq,), angels,
prophethood (nubuwwah), revelation (wa/:zy), from the earlier and final divine scriptures as entertained by the earliest Muslims, and to have no qualms about the bodi-ly lifting of the prophet 'Isa to the higher regions.
2. Freedom From Whims And Fancies
Whims and fancies instigate the followers of a specific sect to have their sect victorious over others. They convert the people with their mesmerised and elegant speech by using melodious attractive expressions, like the practice of al-qadariyyah (a theological school of early Islam asserting man's free will) Rafidites (a Shiite sect.), Mu'tazalite and others of similar thought and orientation.
3. Interpretation of the Qur'an by the Qur'an
The interpretation of the Qur'an should be, as a priori-ty, based on other verses of the Qur'an. We have cited
