Exegesis (Tafsir) Of the Quran Is the Most Important Science for the Muslims – Concluding Part
By
Prof Hamid Naseem Rafiabadi
February
12, 2021
Arabic
Tafsir
Tafsir
Ibn Kathir: by
Isma'il Ibn 'Amr ibn Kathir al-Dimashqi (d.774/1372) under the title Tafsir
al-Qur’an al-Azim, one of the better-known books of Tafsir, perhaps second to
Tabari, with more emphasis on soundness of reports, in particular rejection of
all foreign influences such as Israiliyat, discussing the Sanad of
various reports often in detail, which makes it one of the more valuable books
of Tafsir. Makes much use of Tafsir al-Qur’an bi-al-Qur’an, referring a reader
to other relevant Ayat on the topic discussed. This book has been printed on
various occasions (in 8 volumes) and an abridged version (Mukhtasar) has
been edited by Sabuni. No English translation available.
Ibn Kathir
was follower of his teacher Ibn Taimiyah in most of his views and was well
versed in the sciences of Tafsir Hadith and Tarikh and his book in history al Bidayah
wal Nihayah is one of the very basic sources of Islamic history and his Tafsir
of the Quran (Tafsir al Quran al Azim) is most important Tafsir based on
narrations known as Tafsir bil Mathur and its status is just second after Ibn
Jarir because he comments on the Book of Allah (SWT) on the basis of a hadith
and the Athar of the Companions(RA) and does not forget to provide Jarahwa Taadil
also whenever required, and prefers some statements on others on the basis of
merit and inautheticates the Riwayat and authenticates others as per
requirement .One of the most important peculiarities of Ibn Kathir is that he
warns mostly against the inclusion of Israiliyat in the Tafsir bil Mathur. He
will mention the statements of the Ulama with regard to the commands of Fiqh
and criticises their opinions and arguments at times.
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Also
Read: Exegesis (Tafsir)
of the Quran Is the Most Important Science for the Muslims – Part One
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According
to Sabuni Hafiz Imaduddin (Ismail Ibn Umar u Ibn Kathir) al Qarshi al Damashqi
(Abul Fida) was born N 700 AH and died in 774.A.H: He was a gigantic mountain
(Jabalan sham khan) and a plenteous ocean (Bahran Zakhiran), in all sciences
especially in Tafsir Hadith and history and also a great authority in writing
style and compilation. Zahbi says about him: “he was a Mufti Imam a master
Muhaddith and a deep rooted jurist consult and a scholarly Muhaddith and an
established Mufassir and he had very beneficial books to his credit. He
first mentions the verse and then explains in very easy manner the meanings and
brings evidence from other Qur’anic verses and then compares these verses
together till the meanings become clear and we understand the purport of the
verse. He adheres strictly to the principle: Tafsir al Quran bil Quran .He also
warns against the dangers of the Israiliyat with regard to Tafsir.
Ismail
Imaad-al Din Abu AL Fida Ibn Kathir (died.1373AD), a famous Shafii jurist,
traditionalist and historian, was a great scholar of his own times, mildly
polemical, but fair and informative. Ibn Kathir appended to his commentary,
Tafsir al –Quran al Azim, a short treatise entitled Fadail al –Quran and his
views were based on tradition. Ibn Kathir had reacted to some of the views of
famous figures in Tafsir like al Tusi(d.460/1067),Al-Zamakhshari )9Died
538/1144) Fakhr al Din Razi (died 606/1209) and Ibn Arabi (died
638/1240),because these writings had “left their mark”. At least some of this
proliferation is reflected if merely negatively, by a rejection –in the Tafsir
of Ibn Kathir. Positively his Tafsir presents us with clear evidence of a
conscious application to methodological issues.” He was born in Syrian citadel
town of bistre, after the death of his father he moved to Damascus at the age
of six as the ward of his brother. He found best opportunity at Damascus and he
became the eager student of Hadith and fiqh. The most profound teacher of him,
as already mentioned, was Ibn Taimiyah (d.728/1328) and when Ibn Taimiyah died
Kathir was just 28 years age .He knew Ibn Taimiyah during the period of
intermittent persecution, which plagued the last ten years of Ibn Taimiyah’s
life that he knew him. Ibn Kathir’s own career developed quietly in the years
following Ibn Taimiyah’s death, but over the years, his reputation spread as
scholar of Fiqh, a teacher of Hadith, and a prominent khatib. During the sixth
decades of his life, Ibn Kathir had become one of the most respected preachers
and lecturers in Damascus .He died in 774/1373 and was buried in the cemetery
of the Safiyah near his master, Ibn Taimiyah.
Ibn Kathir's
Tafsir al Quran al Azim is solidly in the class of Tafsirbil –mathur
.Accordingly to the contemporary scholar Abd Allah Mahmud Shihata, it is one of
the soundest of Tafsir bilmathur, if not absolutely the soundest. A predominant
factor in the formation of the work, which merits such an assessment, is the
attention paid to issues of exegetical methodology. He introduced the Tafsir
with a clear and careful analysis of “correct hermeneutical procedure as he saw
it.” He outlines the sequence of steps that the Qur’anic commentator should
follow. The first stage is and the best procedure is ‘to interpret the Quran by
the Quran’. Letting the Quran to interpret itself presupposed understanding the
Quran as unified body of revelation, one part of which can clarify another. Ibn
Kathir underscores this by noting that, in the Quran, ‘what is said succinctly
in one place is treated in detail in another place.’ It is only after such
intra scriptural investigation has been exhausted that recourse may be had to
the second step of this hermeneutical procedure.
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Also
Read: Exegesis
(Tafsir) of the Quran Is the Most Important Science for the Muslims – Part Two
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The second
step involves the examination of the Sunnah of the prophet (SAW) because the
Sunnah means of lying open the Quran (Sharihalil Quran) and a means of
elucidating it (Mudihalihi). In line with his Shafiite training, Ibn Kathir
underlines importance of the Sunnah, observing that it, too, was sent down with
inspiration (wahy) as the Quran was, although it was not recited (by Gabriel)
as was the Quran However, when neither the Quran nor the Sunnah of the Prophet
[SAW] provides adequate resources for the interpretation of a passage, the
exegete is encouraged to venture upon the third hermeneutical step, that of
resorting to the sayings of the companions of the Prophet (SAW). These
companions are distinguished, observes IbnKathir, as being ‘eye witnesses to
the circumstances and the situations with which they were particularly
involved.’ This intimate participation equipped them with the means for
complete understanding, sound knowledge and righteous action. ‘Singled out for
special attention are the first four caliphs Ibn Mas’ud and Ibn Abbas (RA).
Ibn Kathir
does not rule out the transmission of the non-Islamic material in the
interpretation of the Quran as out of bounds. However, all such information may
permissibly be reported but there is little point in doing so. The fourth and
final resources to the sayings of the followers (al-tabuin).Chief of those he
mentions is MujahidIbn Jabr (d.104/722)..,a student of Ibn Abbas .However ,Ibn Kathir
clarifies that this course is not incumbent upon the Qur’anic exegetes but is
simply fallowed by many of them. Furthermore, the sayings of the followers are
not authoritative source when they conflict, that is, if they disagree, the
statement of some is not authoritative over the statement of others or over
those who come after them.
The final
component of this hermeneutical prelude is the author‘s excoriation of
Tafsirbilray. What is most roundly condemned under this rubric, judging from
the hadiths, which Ibn Kathir has presented, is irresponsibly attempting the
exegesis of something for which one has no knowledge. On the other hand, he
points out that silence is not the appropriate or even permissible response in
all cases. There is correlative obligation to share ones knowledge with those
who seek it. To refuse to do so is, indeed, a condemnable act. Ibn Kathir’s
Qur’anic support for this injection is drawn from the Qur’anic phrase: “So
explain it (the Book) to people and do not hide it.”(3:187). At the same time
Ibn Kathir recognises in concert with Tabari that there are limits to human
knowledge. He prominently affirms that the interpretation of some things must
be left to Allah (SWT) alone.
(Concluded.....)
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Prof
Hamid Naseem Rafiabadi is Head, Department of Religious Studies, 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 - III
Source: The Rising Kashmir
URL: https://newageislam.com/islamic-ideology/exegesis-(tafsir)-quran-most-important/d/124515