The
Need for Tafseer
"(This
is) a Book (the Qur'aan) which We have sent down to you, full of blessings that
they may ponder over it's verses, and that men of understanding may
remember" [Saad (38):29]
"With clear signs and Books (We sent the Messenger). And We have also sent down unto you (O Muhammad) the reminder and the advice (the Qur'aan), that you may explain clearly to men what is sent down to them, and that they may give thought." [An-Nahl (16):44]
Allah, the Most High revealed the Qur'aan as a Mercy and Blessing for people, so that they may understand, contemplate and act upon it. It's passages contain advice and guidance for those who believe in Allah and the Day of Judgment. Hence, a Believer's success in this life and the next largely depends on his understanding and application of the Qur'aan.
"With clear signs and Books (We sent the Messenger). And We have also sent down unto you (O Muhammad) the reminder and the advice (the Qur'aan), that you may explain clearly to men what is sent down to them, and that they may give thought." [An-Nahl (16):44]
Allah, the Most High revealed the Qur'aan as a Mercy and Blessing for people, so that they may understand, contemplate and act upon it. It's passages contain advice and guidance for those who believe in Allah and the Day of Judgment. Hence, a Believer's success in this life and the next largely depends on his understanding and application of the Qur'aan.
One
who learns (understands) the Book of Allaah, implements its command and avoids
its prohibition, and does not transgress its stated limits, the Qur'aan will
then be a proof for him on the Day of Resurrection.
As
stated by the Prophet of Allah (saws): "The Qur'aan is a proof on your
behalf or against you." [Muslim 432]
But
understanding the Qur'aan needs explanation and clarification and hence the need
of Tafseer.
The are four aspects of Tafseer. Ibn Jarir narrated that Ibn Abbas said, There are four aspects of Tafseer [Introduction of Tafseer Ibn Katheer]:
The are four aspects of Tafseer. Ibn Jarir narrated that Ibn Abbas said, There are four aspects of Tafseer [Introduction of Tafseer Ibn Katheer]:
2 - An aspect of Tafseer, which no Muslim is excused for ignoring. This outlines the lawful and the forbidden. These statements are very clear in the Qur'aan for e.g. Establish Salaah (Prayer).
3 - An Aspect of Tafseer known only to the Scholars, which they deduce from the Tafseer of the Qur'aan from the Qur'aan or the Hadeeth. Meanings that could only be arrived by sound and great learning.
4 - An Aspect known only to Allah. This concerns verses that are Mutashabihat (allegorical) and are matters of the Ghayb (unseen). Any human claiming knowledge and understanding of such verses is indeed a liar. A good example of such a verse is the first verse of Soorah al-Baqarah - Alif-Laam-Miim.
"It
is He who has revealed to you the Qur'aan. Some of its verses are precise and
clear in meaning; they are the Mother of the Book while others are allegorical.
Those with a swerving in their hearts pursue the allegorical, to seek to create
dissension by seeking to explain it. Yet no one knows their explanation except
Allah. Those who are firmly grounded in knowledge say: 'We believe in it, it is
all from our Lord'. But only men of understanding really take heed."
[al-Imran (3):7]
The Correct Method of Tafseer
The word 'Tafseer' comes from the word fassara, literally meaning explanation or exposition. However, in the Islamic terminology this term is defined as a branch of knowledge by which the Qur'aan is understood, its meaning and explanation, and its point of law and wisdom derived.
Tafseer of the Qur'aan by the Qur'aan
The highest form of Tafseer is that of the Qur'aan by the Qur'aan, since one part of the Qur'aan explains the other. The Qur'aan often alludes to a thing stating it briefly at one place and then elaborates upon it at another.
The Correct Method of Tafseer
The word 'Tafseer' comes from the word fassara, literally meaning explanation or exposition. However, in the Islamic terminology this term is defined as a branch of knowledge by which the Qur'aan is understood, its meaning and explanation, and its point of law and wisdom derived.
Tafseer of the Qur'aan by the Qur'aan
The highest form of Tafseer is that of the Qur'aan by the Qur'aan, since one part of the Qur'aan explains the other. The Qur'aan often alludes to a thing stating it briefly at one place and then elaborates upon it at another.
By
referring, to the relevant passages, one will have a clear understanding of the
verses and a complete view of its themes. There are many places in the Qur'aan
where questions are asked and subsequently answered, in other places general
statements are made and later explained in order to vary the modes of
presentation and encourage readers and listeners to reflect more. For example:
Allah asks: "By at-Taariq. And what will make you understand what is at-Taariq ?." [Taariq (86):1-2]
He then answers in the next verse... "It is the piercing star (Venus)." [at-Taariq (86): 3]
"Verily the Awliya of Allah have nothing to fear or grieve." [Al-Yoonus (10): 62]
The word Awliya has been explained in the next verse: "Those who believe and have fear" [Al-Yoonus (10): 63]
Allah asks: "By at-Taariq. And what will make you understand what is at-Taariq ?." [Taariq (86):1-2]
He then answers in the next verse... "It is the piercing star (Venus)." [at-Taariq (86): 3]
"Verily the Awliya of Allah have nothing to fear or grieve." [Al-Yoonus (10): 62]
The word Awliya has been explained in the next verse: "Those who believe and have fear" [Al-Yoonus (10): 63]
Hence,
before any explanation or interpretation is sought, the Qur'aan must be relied
upon to explain itself, for Allah knows best.
Tafseer of the Qur'aan by the Sunnah
It is very important to refer to the authentic Sunnah of the Prophet (saws) because the Sunnah explains and elucidates the Qur'aan, since the Sunnah is also given to him (saws) by through wahy as the Qur'aan.
Tafseer of the Qur'aan by the Sunnah
It is very important to refer to the authentic Sunnah of the Prophet (saws) because the Sunnah explains and elucidates the Qur'aan, since the Sunnah is also given to him (saws) by through wahy as the Qur'aan.
On
many occasions Prophet (saws) has added further clarification to various verses
of the Qur'aan, for he was commanded not only to communicate the words of the
Qur'aan but also explain their meaning.
Allah entrusted him the job of explaining the Qur'aan. He said: "You should explain to people what has been sent down to them." [an-Nahl (16):44]
Allah entrusted him the job of explaining the Qur'aan. He said: "You should explain to people what has been sent down to them." [an-Nahl (16):44]
"Verily
We have revealed the Reminder (Qur'aan) to you (O Muhammad) so that you may
explain to the people what has been revealed to them." [an-Nahl (16):44]
Allah's Messenger (saws) is the most knowledgeable of all in regards to the intended meaning of Allah because revelation of the Qur'aan includes its meaning, as Allah says:
"Verily, collecting the Qur'aan and reciting it to you is Our responsibility, so if We read it to you, listen to it. Then, We will explain it." [al-Qiyaamah (75):19]
The second part of Allah's promise to explain the Qur'aan: "Verily, We will explain it" represents the Sunnah since it is based on guidance from Allah. Thus, Prophet (saws) said:
"Know that I have been given the Qur'aan and something like it (namely the sunnah)." [Ahmad vol.4 no.131: Sunan Abu Dawood]
And Allah said about him: "Indeed, he does not speak out of desire but verily it is a revelation sent down to him" [An-Najm (53):3-4]
Allah's Messenger (saws) is the most knowledgeable of all in regards to the intended meaning of Allah because revelation of the Qur'aan includes its meaning, as Allah says:
"Verily, collecting the Qur'aan and reciting it to you is Our responsibility, so if We read it to you, listen to it. Then, We will explain it." [al-Qiyaamah (75):19]
The second part of Allah's promise to explain the Qur'aan: "Verily, We will explain it" represents the Sunnah since it is based on guidance from Allah. Thus, Prophet (saws) said:
"Know that I have been given the Qur'aan and something like it (namely the sunnah)." [Ahmad vol.4 no.131: Sunan Abu Dawood]
And Allah said about him: "Indeed, he does not speak out of desire but verily it is a revelation sent down to him" [An-Najm (53):3-4]
Consequently,
no other human interpretation can be given precedence over that of the Prophet.
The Sahabah (ra) understood this clearly and always turned to the Prophet for clarification whenever they were in doubt about the meaning of any of the Qur'aanic passages. In fact, most of the fine details of Salaah, Zakaah, Sawm, Hajj, inheritance laws, etc. were explained either by the Prophet's statements or practical demonstrations (the Sunnah).
The Sahabah (ra) understood this clearly and always turned to the Prophet for clarification whenever they were in doubt about the meaning of any of the Qur'aanic passages. In fact, most of the fine details of Salaah, Zakaah, Sawm, Hajj, inheritance laws, etc. were explained either by the Prophet's statements or practical demonstrations (the Sunnah).
Thus,
the Prophet's explanations of Qur'aanic passages are refereed to as the Tafseer
of the Qur'aan by the Sunnah. Some examples...
"For
those who have done righteous deeds is the reward of Paradise and more." [Yoonus (10):26]
Prophet (saws) explained 'more' to mean looking at the Face of Allah the Most High, he (saws) said: "When those deserving of Paradise would enter Paradise, the Blessed and the Exalted would ask:
Prophet (saws) explained 'more' to mean looking at the Face of Allah the Most High, he (saws) said: "When those deserving of Paradise would enter Paradise, the Blessed and the Exalted would ask:
'Do
you wish Me to give you anything more?' They would say: Have You not brightened
our faces? Have You not made us enter Paradise and saved us from Fire? He (the
narrator) said: (He Allah) would lift the veil, and of things given to them
nothing would be dearer to them than the sight of their Lord, the Mighty and
the Glorious." [Muslim 347]
"(Remember) the day when the shin shall be uncovered (Day of Resurrection) and they shall be called to prostrate (to Allah), but they shall not be able to prostrate." [Al-Qalam (68)]
The afore-mentioned verse is explained by the following Hadeeth: "Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but their backs will be rigid (firm) like one piece of a wood (and they will not be able to prostrate" [Al-Bukhari vol.9.no. 532B]
Narrated Abdullah (ra): "When the Verse: "It is those who believe (in Allaah) and confuse not their belief with Thulm (wrong), for them only there is security and they are the guided ones." (Soorah Al-Anam (6): 82) was revealed, it became very hard on the companions of the Prophet and they said. "Who among us has not confused his belief with Thulm (wrong, oppression)?"
"(Remember) the day when the shin shall be uncovered (Day of Resurrection) and they shall be called to prostrate (to Allah), but they shall not be able to prostrate." [Al-Qalam (68)]
The afore-mentioned verse is explained by the following Hadeeth: "Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but their backs will be rigid (firm) like one piece of a wood (and they will not be able to prostrate" [Al-Bukhari vol.9.no. 532B]
Narrated Abdullah (ra): "When the Verse: "It is those who believe (in Allaah) and confuse not their belief with Thulm (wrong), for them only there is security and they are the guided ones." (Soorah Al-Anam (6): 82) was revealed, it became very hard on the companions of the Prophet and they said. "Who among us has not confused his belief with Thulm (wrong, oppression)?"
On
that, Prophet (saws) said, "This is not meant (by the Verse). Don't you
listen to Luqman's statement: 'Verily! Joining others in worship with
Allah is a great Thulm indeed." [(31): 13] [Bukharee v.9. no. 53]
Tafseer of the Qur'aan by Aathaar
Tafseer of the companions is extremely important since they accompanied and learned from the Messenger of Allah (saws).
Tafseer of the Qur'aan by Aathaar
Tafseer of the companions is extremely important since they accompanied and learned from the Messenger of Allah (saws).
They
have witnessed its revelation, and passed through the situations in which it
was revealed, knew and understood it completely.
Allah
made following of the Sahabah (ra) a condition for us, in understanding the
matters of belief, when He says: "And if they believe as you believe
then they are rightly guided, but if they turn away, then they are only in
opposition." [al-Baqarah (2):137]
This is because it is not possible to understand the Qur'aan and the Sunnah completely, unless we refer back to the understanding of the Sahabah, for they were the ones who learnt the religion directly from the Prophet. If this principle is ignored then this will give rise to a number of different contradictory interpretations of the Qur'aan.
This is because it is not possible to understand the Qur'aan and the Sunnah completely, unless we refer back to the understanding of the Sahabah, for they were the ones who learnt the religion directly from the Prophet. If this principle is ignored then this will give rise to a number of different contradictory interpretations of the Qur'aan.
Accordingly
if one understands the Qur'aan in a different way - from how the Sahabah
understood, then it is not possible for him believe as they believed; as Allah
has ordered us in Soorah al-Baqarah (verse 137, mentioned above) and cannot be
rightly guided.
Tafseer of the Successors (at-Taabi'een) and their Successors (Tabaa at-Taabieen)
After the Qur'aan, the Sunnah and the Tafseer of the Sahabah, the Tafseer of the successors is considered as a valid source. It is because they took it from the Companions who took it from the Messenger of Allah (saws). Sheikh ul-Islaam, Ibn Taimeeyah explains why the Tafseer done by the best generations after the Sahabah (companions) are more closer to the truth than the Tafseer by the later generations. He says that they are free from the defects found in the later generations, which are as follows...
a.
Their expositions have not been influenced by foreign ideas.Tafseer of the Successors (at-Taabi'een) and their Successors (Tabaa at-Taabieen)
After the Qur'aan, the Sunnah and the Tafseer of the Sahabah, the Tafseer of the successors is considered as a valid source. It is because they took it from the Companions who took it from the Messenger of Allah (saws). Sheikh ul-Islaam, Ibn Taimeeyah explains why the Tafseer done by the best generations after the Sahabah (companions) are more closer to the truth than the Tafseer by the later generations. He says that they are free from the defects found in the later generations, which are as follows...
b. They have not been affected by the political and theological disputes that marred the Tafseer of the later generations.
c. They are for sure, the best and purest expositions in the letter and spirit of the Qur'aan.
However, their expositions carry authority only when they are all in agreement. Where they differ, no one view is binding over and above another, or for that matter binding over the following generations.
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