Exegesis (Tafsir) of the Quran Is the Most Important Science for the Muslims – Part One
By
Prof Hamid Naseem Rafiabadi
February 5,
2021
Islam is a
complete code of conduct and its primary sources of guidance are two, i.e. the
Quran and the Hadith. The Quran was revealed at Makkah and Madinah over the
period of twenty three years and was compiled in a complete Mashaf during the reign
of Hazrat Uthman (RA) and has been since then acknowledged by all the Muslims
world over as the basic source of Islamic law and legislation apart from being
a spiritual and moral code of conduct . Later on for the coming generations the
Quran was explained by the scholars of Islam in very explicit terms, which came
to be known as Tafsir .The earliest Mufassir was Ibn Abbas (RA), the Cousin and
the Companion of the Prophet (SAW) and he was known as Tarjuman al Quran. After
Ibn Abbas (RA) many Mufassirin came and they became very famous .However, Ibn
Kathir and Zamakhshari became very renowned and they represented Tafsir Bil
Mathur and Tafsir al Aqliyah respectively. While the Quran has since from the
beginning of Islam been considered no less than the very ipsissima verbal of
God its interpretation and application was anything but literal. To early
exegetes already, it was patently clear that the word of God was in dire need
of the mind of man to make comprehensible the Qur’anic teachings.
Tafsir
(exegesis) of the Qur'an is the most important science for the Muslims. All
matters concerning the Islamic way of life are connected to it in one sense or
another, since the right application of Islam is based on proper understanding
of the guidance from Allah (SWT). Without Tafsir there would be no right
understanding of various passages of the Qur'an. Thus in order to fulfil his
God-given assignment, the Prophet (SAW) recited, taught, explained and
implemented the Qur’an revealed to him piecemeal over some twenty-three years
of his Prophetic mission in Makkah and Medina. These years contain a practical
commentary on the Qur’anic teachings on all aspects of human life - for which
there is no parallel for any other revealed scripture. The companions of the
Prophet (SAW) were directly involved in a number of important events mentioned
in the Quran. On occasions they asked the Prophet (SAW) when the meaning of the
revealed verses (Ayat) was not clear to them.
The Quran
presents itself as the prime source of Tafsir, one section of it helping to
elucidate others. The need for a written Tafsir did not arise during the
lifetime of the Prophet (SAW). After his death a few learned companions started
teaching Tafsir, the most prominent among whom were 'Abdullah IbnMas¢ud (RA),
Ali IbnTalib (RA) and UbayIbnKa`b (RA). In early Islam books on Hadith and
Seerah incorporated Tafsir as well. Later, with the remarkable expansion of
Islam, the need was strongly felt to compile independent books on Tafsir. In
this respect mention may be made of the contributions of Mujahid bin Jabr al
-Makki (d.104/772), Zayd bin Ali (d.122/740), Ata al-Khurasani (d.133/755),
Muhammad bin al-Saib al-Kalbi (d.146/763) and Muqatil bin Sulayman (d.150/767).
Introduction
to Tafsir
The word
Tafsir is derived from the root 'fassara' – to explain, to expound. It means
'explanation' or 'interpretation'. The author of al –Misbah says that the
meaning of fassara is to make things explicit and clear. In al-Qamus the
al-Tafsir has been used in the sense of Alibanah Wa Kashaf Al Ghita, meaning
that Tafsir is to make things clear and remove the ambiguous and veiled words
and sentences. In Bahr al Muhit Abu Hayyan Muhammad Ibn Yusuf (d.745.A.H) says
that the meaning of the Tafsir has been given to release or make something free
(al intilaq) and its connotation is that something is being unveiled and made
explicit .Thus the external and internal senses of the terms and words are made
intelligible by Tafsir.
Tafsir is a
science that discusses the nature of the Qur’anic text, its significance,
rulings on its singular and synthetic contents, and the actual connotations of
these and the conclusions there from. In Lisan al Arab the meaning of Tafsir
has been given as Kashaf al Murad an al lafzi al Mushkil, indicating to unveil
the meaning of the difficult word. This term has been used in this sense in the
Quran also: “And they do not come to you with an argument except that We bring
you the truth and the best explanation”. (25:33) .The full verse is as follows:
“We sent its right answer to you in time and explained it all in the best
manner.” Divine knowledge is a fathomless ocean. But glimpses of it can be
obtained by any individuals sincerely searching for the Truth. Their progress
will be in grades. If they ask questions, and answers are then furnished to
them, they are more likely to apprehend the Truth, as they have already
explored the part of the territory in which they are interested. In the same
way, when concrete questions arise by the logic of events, and they are answered
not only for the occasion, but from a general stand-point, the teaching has a
far greater chance of penetrating the human intelligence and taking shape in
practical conduct. And this is the usual way of instruction in the Qur'an.
The word
Tafsir here indicates that the character of the Quran is self explanatory. Thus
in literal and non-literal sense the Tafsir means explanation of everything
whether abstract or concrete. In technical language the word Tafsir is used for
explanation, interpretation and commentary on the Qur'an, comprising all ways
of obtaining knowledge, which contributes to the proper understanding of it,
explains its meanings and clarifies its legal implications. The best definition
of this subject has been given by Al Zarakshi: “This is a science through which
we come to know about the teachings of the Quran which was revealed on the
Prophet (SAW) and to explain its meanings and explore its commandments and wise
exhortations. That is possible through the language and lexicography, syntax
and etymology, ilm al bayan, Principles of Fiqh and the manners of the Qur’anic
recitations it also needs knowledge of Asbab-i-Nazul and Naskhwal Mansukh.”
In the
terminological sense Tafsir deals with unveiling the meanings of the Qur’anic
text and indicates the states of the verses from the point of view of their
being Madinite or Makkan, Mutashabiat or Muhkamat, common or specific, general
or particular detailed or concise .It also indicates about the verses
pertaining to halal and haram, promises and warnings, commands and prohibitions
and also such other issues.
In language
the word Tafsir is also indicating the meaning of al izhar, al Kashaf and its
source is in tafsuratun which means a little water in which the Physicians see
as a physician looks into it to diagnose the disease of a patient .Or in other
words it means the check –up conducted by a physician on a patient aimed at the
detail of the ailment. In the same manner the Mufassir tries to unveil the
meaning and status of a verse. Thus Tafsir is: “Kashaf al Mughlaqminal
Muradbilafzihiwaitlaqlilmuhtasibis an al fahambhi”. The removing of the
ambiguity from the words and making the difficult places understandable for a
person”.(p415).Zarakshi (d.794A.H) says: “Tafsir is knowledge trying to encompass
the revelation of the Qur’anic verse and chapters, Madani portions, it’s clear
and ostensibly ambiguous passages, its abrogating and abrogated rulings, its
specific sand general injunctions ,and their detailed explanation”.
Some people
say that it is the perverted form of Safar which also means unveiling .In
Arabic we say: Safaratilmaratusafuran it is said when a women lifts veil from
her face .In the same sense is used the word asfarusubh when the morning
becomes bright. Ibn Abbas (RA) (d.104) translates Tafsira (25:33) as Tafseela
but usually Fassara is used for denoting the understandable meaning (p-416) The
Tafsir of the Quran indicates the details of the divine injections.” Mujahid
Ibn Jabr (d.104.A.H) says that Tafsir refers to tine explanation of the Quran”.
In the same way RaghibIsfahani says that Fassara and Saffara are close in their
meanings.
(To be
continued...)
-----
Prof
Hamid Naseem Rafiabadi is Head, Department of Religious Studies, and Central
University of Kashmir. Former Director, Shah-i-Hamadan Institute of Islamic
Studies, University of Kashmir Srinagar.
Original
Headline: The Quran And Its Interpretation: An Introduction – I
Source: The
Rising Kashmir
URL: https://newageislam.com/islamic-ideology/exegesis-(tafsir)-quran-most-important/d/124240
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