Tafsir of the Noble Qur’an

Tafsir is the science by which the Book revealed by Allah subhanahu wa ta ‘ala upon his Prophet salla Llahu ‘alayhi wa sallam is understood, by explaining its meaning and extracting its laws and wisdom.[1]

Some have defined Tafsir as the science that discusses the condition of the Qur’an in so far as determining the intended meaning of Allah subhanahu wa ta ‘ala, according to limited understanding of man.[2]

It is a matter of fact that Allah subhanahu wa ta ‘ala addressed his creation in a manner they were capable of understanding. Allah subhanahu wa ta ‘ala further sent his Messengers to their respective nations to converse with them in their own tongue. Allah subhanahu wa ta ‘ala chastised the Polytheists for their refusal to ponder over the meaning of the Qur’an, especially since it was revealed in their language. Allah subhanahu wa ta ‘ala said:

إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

Indeed, We have sent it down as an Arabic Qur’an that you might understand.[3]

Allah subhanahu wa ta ‘ala also said:

وَكَذَٰلِكَ أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا

And thus, We have sent it down as an Arabic Qur’an and have diversified therein the warnings that perhaps they will avoid [sin] or it would cause them remembrance.[4]

And at another juncture:

قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ

[It is] an Arabic Qur’an, without any deviance that they might become righteous.[5]

Allah subhanahu wa ta ‘ala emphasised this time and again upon the Polytheists, that the Qur’an has been revealed in your own language so that you may understand it. If Allah subhanahu wa ta ‘ala were to have revealed it in a foreign tongue to them then they would have cited the alien dialect as the reason for their misguidance. Allah subhanahu wa ta ‘ala says:

وَلَوْ جَعَلْنَاهُ قُرْآنًا أَعْجَمِيًّا لَّقَالُوا لَوْلَا فُصِّلَتْ آيَاتُهُ ۖ أَأَعْجَمِيٌّ وَعَرَبِيٌّ ۗ قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ ۖ وَالَّذِينَ لَا يُؤْمِنُونَ فِي آذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُولَٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ

And if We had made it a non-Arabic Qur’an, they would have said, “Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?” Say, “It is, for those who believe, a guidance and cure.” And those who do not believe – in their ears is deafness, and it is upon them blindness. Those are being called from a distant place.[6]

From the verses cited above we are also able to deduce that the claim of the Batiniyyah that Allah subhanahu wa ta ‘ala addressed his creation with enigmas which they cannot understand or decipher; such that the Qur’an has an intelligible apparent meaning which is entirely contrary to its esoteric or hidden meaning. They have—with such a claim—accused Allah subhanahu wa ta ‘ala of injustice and oppression, Allah forbid, and contradicted the words of Allah subhanahu wa ta ‘ala:

وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰؤُلَاءِ ۚ وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And [mention] the Day when We will resurrect among every nation a witness over them from themselves. And We will bring you, [O Muhammad], as a witness over your nation. And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims.[7]

How can this book ever be called a clarification for all things when it is abstruse and can only be understood by a handful of select individuals? How can Allah subhanahu wa ta ‘ala guide His servants through it when comprehension of the Qur’an is only possible for a few?

The question may be lingering in the reader’s mind: When the Qur’an is clear and comprehensible to all people then why the need for Tafsir then?

The answer is that we require Tafsir for two reasons:

In order to take complete benefit from the words of the Qur’an. The Qur’an is able to convey a number of lessons in the least amount of words possible, which may not be grasped by everyone due to varying levels of understating between people. The purpose, thus, would be to elucidate upon these lessons.
At times a word may have a number of possible meanings, one would, thus, require the science of Tafsir to determine the correct connotation.

It is a well-known fact that this Qur’an was first revealed upon those known to be the most eloquent of the Arabs, they were able to easily grasp the meaning of the Qur’an and the laws it contained. However, there were still certain pearls that remained hidden from them, which was only revealed to them after they discussed it or questioned the Prophet salla Llahu ‘alayhi wa sallam. An example of this would be when the following verse was revealed:

الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُم بِظُلْمٍ أُولَٰئِكَ لَهُمُ الْأَمْنُ وَهُم مُّهْتَدُونَ

They who believe and do not mix their belief with injustice – those will have security, and they are [rightly] guided.[8

The Sahabah asked, “Everyman is guilty of some form of injustice [how then are we to attain salvation?]”

The Prophet salla Llahu ‘alayhi wa sallam explained to them that the meaning of injustice in this verse refers to Shirk (ascribing partners to Allah) as mentioned in the following verse:

وَإِذْ قَالَ لُقْمَانُ لِابْنِهِ وَهُوَ يَعِظُهُ يَا بُنَيَّ لَا تُشْرِكْ بِاللَّهِ ۖ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ

And [mention, O Muhammad], when Luqman said to his son while he was instructing him, “O my son, do not associate [anything] with Allah. Indeed, association [with him] is great injustice.”[9]

As for those of us living in the present era, we are in greater need of this science than others. And that is on account of our complete lack of familiarity with the Arabic language and our inability to grasp the subtleties of the Qur’an.

The best form of Tafsir

Hafiz Ibn Kathir rahimahu Llah states in his Tafsir:

The best form of Tafsir is exampling the meaning of the Qur’an with other verses of the Qur’an. As [most often] what is unclear in a particular verse has been explained in another verse. If that is not possible then one should refer to the Sunnah, because it is the practical implementation of the Qur’an and its explanation.[10]

If the commentary is not found in the Qur’an or the Sunnah, then we refer to the statements of the Sahabah, as they were most knowledgeable of its meaning; since they witnessed the circumstances and conditions in which it was revealed. This is in addition to their depth of understanding, knowledge, and noble practice; this is even more pronounced for those among them who were recognised as senior scholars.[11]

If the commentary cannot be found in the statements of the Sahabah then we refer to the opinions of the Tabi’in, such as Mujahid, ‘Ata’, Sa’id ibn Jubayr, Muhammad al Baqir, al Dahhak, Qatadah, and other well-known scholars from the Tabi’in and those who followed them.

As far as interpreting the Qur’an based upon one’s own understanding; this is Haram (forbidden), as alluded to by the Prophet salla Llahu ‘alayhi wa sallam when he said:

Whoever says anything about the Qur’an without knowledge should prepare for his abode in the Fire.[12]

NEXT⇒ Imam al Baqir’s Method of Tafsir

[1] Al Zarkashi: Al Itqan, 2/462.

[2] Manhaj al Furqan, 2/6.

[3] Surah Yusuf: 2.

[4] Surah Taha: 113.

[5] Surah al Zumar: 28.

[6] Surah Fussilat: 44.

[7] Surah al Nahl: 89.

[8] Surah al An’am: 82.

[9] Surah Luqman: 13.

[10] Tafsir Ibn Kathir, 1/4.

[11] Ibid.

[12] Sunan al Tirmidhi, # 2874.

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