Methodologies of The Qur'Anic Exegesis

QUR'ANIC
MEmODOLOGIES OF THE -
EXEGESIS
arDuo~ssvdwo;) }soI\[ znfiJ.1aI\[ }soI\[ - llvllIJ? fo awvy all], U]
METHODOLOGIES
OF THE
UR'ANIC EXE E I
DR.THAMEEMUSHAMA
Published by A.S. NOORDEEN
Dr. THAMEEM USHAMA
First Published Jamadil Akhir 1416/November 1995
All rights reserved. No part of this publication may be reproduced or stored in a retrieval system, or transmitted in any form or by any means, electronic or otherwise, without written permission from the copyright owner. ISBN :983-065-0 13-8
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TRANSLITERATION TABLE
CONSONANTS
c::.
Co
b t th j I} kh d dh r
VOWELS
Long:
ds 'T
"
oS'
a;
JI
u ;
Short: ..
:
: a
I
z
s sh Doubled:
-:-
~ ~
. iyy (final form" oS . ~) 1
t
~ t
J-'
.. uww (final form"J u-)
Dipthongs:
t
..i
gh f
q
i : aw
oSi
ay
Li
~
J
r
oJ
J
Ii
k I m n w h
Y
al- and '1-. (Omitted
_'I
in front of proper names.) .. -a (-at in construct state)
CONTENTS
Preface Acknowledgements Chapter 1 Qur'anic exegesis: Principles, Characteristics And Methodologies Chapter 2 Peculiarities In Interpretation Of The Qur'an Chapter 3 Early Schools Of Exegesis (Tafslr) Chapter 4 A Brief Survey Of The Tafslr Literature Chapter 5 Studies On Translation Of The Qur' an Chapter 6 Some Themes In The Qur' an vii xi
53
70
85
112
140
vi
_METHODOLOGIES
OF THE QUR' ANIC EXEGESIS
Notes And References Bibliography Index
189 201 219
PREFACE
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 comprehensive 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 commented and expounded by the Prophet (s.a.a.s).
Subsequently, three madiiris (schools) were established 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 methodologies adopted by these schools contributed greatly to the development of the Qur' anic exegesis. Subsequently, several other mufassirun, who were the students of the Companions, produced commentaries on the Qur' an with methodologies other than the riwiiyah. Methodology of one differed from the others and gradually, this field was greatly enriched.
viii
METHODOLOGIES
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); exegesis 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 various 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 conditions and the methodologies laid down by the wellknown 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 (manahijal-tafslr) for the University students in general and the researchers in particular. This is a pioneering study and is necessitated 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 language. This work deals in a comprehensive manner with different kinds, principles, characteristics and the methodologies of the Qur' anic exegesis. The methodologies 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 several 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 institutions 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
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METHODOLOGIES
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 concluded with a detailed bibliography in the form of an appendix.
Dr. Thameem Ushama
ACKNOWLEDGEMENTS
is t a privilege and honour to express my gratitude for those whose valuable service, constructive criticism 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
xii
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METHODOLOGIES
Rashid Moten, Head, department of Political Science, Prof. Dr. Abdul Khaliq Qazi, the deputy Dean (Academics) Kulliyyah of IsHimic Revealed knowledge and Human Sciences and Dr. Mui)ammad Mumtaz Ali. I also thank Sr.Maizama who assisted me in typing 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 environment 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 shortcomings, Amin.
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS ANDMETHODOLOGIES

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 comprehensive 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 comprehensiveness 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 integrates people in order to get security and tranquility which are indispensable for regulating spiritual order.
It is observed that the humanity has mentally submerged in the darkness of ignorance, misfortune, distress, and drowned in the ocean of dissolution, invocation of materialism and plutalatory. The Mankind does not have a saviour except the Qur' an. It shows them
2 _
_ METHODOLOGIES OF THE QUR 'ANIC EXEGESIS
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 esoteric knowledge of the Qur' an. It actually refers to the study of the verses of the Qur' an deeply and elaborately 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 adulterated 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 benediction 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_
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 admonition"(38;29). "Do they not then earnestly seek to understand 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, obligatory or recommendatory 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 transcendental 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 commentary, an individual is linked with the society, then with the Creator and Perfector - the Lord of the Great throne.
METHODOLOGIES OF THE QUR 'ANIC EXEGESIS
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 relations. It is an extensive scripture revealed by Allah (s.w.t) as an exposition to each and everything, particularly guidance and mercy for the community that subscribes to the belief in Allah. It is full of wisdom, promises and admonitions. It does not constitute contradictions, incompatibilities, improbabilities and differences. 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 convalescence 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 _
Let us study the meaning of these two terms and distinction 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 explanation (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 meditation, 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 'ulama' expresses that between tafsir and ta 'wU there
6 ________
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 illumination 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) -' OF THE QUR'ANIC EXE-
METHODOLOGIES 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 _
based on the methodology of transmission {tafsir bi-ima'thur or tafsir bi-i-riwayah1 exegesis based on opinion or knowledge (tafsir bi-i-ra'y or tafsir bi-idirayah) and exegesis based on indication (fafsir bi-iisharah).14 It is relevant to discuss these methodologies 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 explanation of the Qur'an by the Messenger (s.a.a.s) are the two highest sources of tafsir, which cannot be compared to any other source. Since the Companions witnessed the revelation, they were reliable in the explanation 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 commentary by the Qur' an, commentary by the Messenger (s.a.a.s) and commentary by the Companions.
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METHODOLOGIES OF THE QUR 'ANIe EXEGESIS
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 The Messenger (s.a.a.s) was the best expounder of the
Qur'an for he has been spiritually appointed to illuminate the revelation to humanity. Besides the commentary 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 understand and comprehend its impact and therefore asked the Messenger (s.a.a.s) as to who of them did not commit 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
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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 designated the significance of the expositions and explanations 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- rna thur remains here for discussion, which is also reliable and acceptable, for the Companions lived with the Messenger and grasped original and unadulterated
J
QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_II
meaning, witnessed the revelation and were fully aware of the circumstances of revelation.22 They possessed serenity and felicity of their soul and flawlessness of their nature, elevation of their position in eloquence and fluency and other credentials. They had high qualification on the correct and perfect understanding 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 possessed".23 It is found that the Companions did not comment on the Qur' an as a whole, but they did comment 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 corresponding 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
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METHODOLOGIES OF THE QUR'ANIC EXEGESIS
Companions (opinion).25
while
others
view that it is ra 'y
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 scholars.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 Mixing of authentic traditions with unauthentic
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 doctrine 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 machinations 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 narrations which are attributed to respectable Companions and the Successors.
Prominent Commentators Among The Companions AI-Suyiitl mentioned the names of ten prominent
14
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 remaining three was insignificant. The primary cause for such an insignificant number 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 problems arising in the governance of the state and precedence 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 secrecies 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 established 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
15
'Ali which occupied central position in the tafslr literature. 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 following incident. Nafi b. al-Azrad once asked him a large number of questions relating to the Qur'an asking him to provide corroborative evidence from Arabic
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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 significant 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 ,Abbas
Many venerable and respectable fellows were prominent 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 prominent 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
'Abbas
Many 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 sponsors of the school of tafsir of 'Ibn Abbas. They developed the Qur' anic exegesis.
'Abd Allah b. Mas ud Among the famous, recognised and eminent authorities
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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 contact with the Messenger (s.a.a.s), he became better cultured 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 OPINION
OF EXEGESIS BASED ON
(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 transmission of the Companions and the Successors.38 Their reliance is on language, Arab customs in deriving the meaning, the knowledge of colloquial style and
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consciousness of imperative sciences which are indispensable 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 judgement) 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 interpretation of the Scripture. Moreover, it is not absolutely 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 conjectures 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 deliberately, 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. The above Traditions (af:zadith) are interpreted in
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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 opinion, whereby he said that it was stronger than the previous and accurate in terms of meanings.42 Then he proceeded, as for the ftadlth, some people of knowledge (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: praiseworthy tafslr (tafslr mamdufta) and blameworthy 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 consonance with rules of the Arabic language.43 It relies on proper methodology in understanding the passages of
AND METHODOLOGIES _
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the Qur' an. 44 Whoever interprets the Qur' an based on his opinion,but is absolutely committed to the comprehension of the stipulations and relied on the meanings of the Qur' an, then this interpretation is permissible and acceptable. This is appropriately called praiseworthy 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 Dooms day with the names of their mothers".
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METHODOLOGIES
OF THE QUR 'ANIC EXEGESIS
Moreover, this ignorant mufassir interpreted "alImam" 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 Ummahatukum aUati An;lawnakum "and the plural of "alUmm" 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 blameworthy 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 was revealed in Arabic.
QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_23
4. Consideration of those phenomena that are in conformity 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 anything 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, metaphors)
al-badz'u
(science of
3. Knowledge of the principles of Jurisprudence; (khas, 'am, mujmal, mufa~~al) 4. Knowledge of asbab al-nuzul; (background circumstances of the Revelation) and
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5. Knowledge of nasikh (Abrogative) (Abrogated)
and mansilkh
6. Knowledge of the Reading and Recitation ('ilm alqira at)

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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 commentator.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 flowing water meeting 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 Thus, the knowledge of grammar is absolutely
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 'Ibiidihial 'Ulama' "with nasab for 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 accomplish 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 garments)" (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 beautifying each other. It is the masterpiece of art, poetry and the metaphorical diction. If a man interprets this
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verse with external (literal) meaning, it would be a distortion. For example, the French translation of this verse whereby the Commentator, due to lack of knowledge of these sciences, translated with the most common 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 albantalun (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 al-nu?ul, al nasikh wa-al mansukh and 'ilm alqira: 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,
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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 position 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 'ulama should be strictly observed so as to maintain and obtain high quality in ta/sir. Allah (s.w.t) presented the Qur' an in a very simple, easy manner and commanded the people to contemplate and remember as it is said. "Do they not then earnestly seek to understand the Qur'an (47:24)
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Standard Tafsir The following are the methodological expressions of Shayk Mu1).ammad'Abduhu pertaining to quality characterestics 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 terminologies 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 (eloquence) 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 humankind. 'Umar who clear if one towards the guidance of the Qur'an for It has been narrated on the authority of said: The merit of Islam would not be 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.
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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 ignorance 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 conjunction with it. Some express that it is permissible and provide evidences in favour of their views, while others 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-Ira '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).
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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 speculation. "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.
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 evidences in favour of their proposition.60 Some of which are as follows :1. Allah (s.w.t) urges Mankind to contemplate, meditate 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 admonition" (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 recollection will not be possible except by submerging in the mysteries of the Qur'an and ijtihad in understanding its meaning. 2. Allah (s.w.t) bisects the humankind into two sections namely public and 'ulama'. There is a command 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
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charged with authority among them the proper investigators would have tested it from them (direct) (4:83). Ai-istinba! here refers to the extraction of intricate hidden meanings by the penetration 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 lawful, ijtihad would have been categorically unlawful and many laws would come to a standstill. 4. Truly, the Companions read the Qur'an and occasionally 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 interpretation 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-ai-Din wa 'Allirnhu aiTa'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
(transmission) like al-tanzil (revelation), then there would not have been any rationale in making special du 'a for Ibn 'Abbas. Therefore, it may be concluded that al-ta 'wll refers to al-tafsir bi-l-ra y waal ijtihad (tafsir based on opinion and ijtihad).
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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 critically analyse and examine it so as to know the conditions 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 al-tafsir alishari 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 interpretation of the Qur'an is based on indication (isharah) which is perceptible to some knowledgeable and conscientious persons or appearing to the people who possess good behaviour and fight with their nafs. Their insights have been illuminated by Allah (s. w. t).
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Thus,they have accomplished and realized the secrets of the Qur'an.61 It is further mentioned that the esoteric 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 ability 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 learning; 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
Opinions Of 'Ulama' There are conflicting views on the phenomenon of altaf~'tr al ish{lrL Some permitted and approved while others prohibited, Some perceived it as a sign of completion and perfection of tman (faith) and as genuine and unadulterated knowledge with positive contribution, while others regarded it as deviation, 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 immersion 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 gamble in the interpretation of the verses that are similar to the activities of al-ba!iniyyah. The batiniyyah's interpretation of the Qur'an is declared as apostasy and hetrodoxy 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 permissible 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
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METHODOLOGIES
OF THE QUR 'ANIC EXEGESIS
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 meaning 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- 'aqii id that the text of the Qur' an was based on external symptom and renunciation of this would bring serious implications so much so that the meaning of the verse would become closer to heresy and apostasy. 65
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Opinion Of AI-Taftazanl AI- Taftazani in his commentary to al- 'aqii id expressed that the batinites were regarded as heretics for they assumed that the text of the Qur' an was not
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based on externality, that is, its real meaning was concealed and known to none except Allah (s.w.t).66 Their purpose, as it has been mentioned, was to ostracize and reject Sharz'ah completely by presenting such an interpretation ignoring the external aspects. He further 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 advocated 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 confirmed 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
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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 alishiirl) 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, comprehension 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 scholars. 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 proper place and combined the external text with the arriving
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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 understanding 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 scholars 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 2. accusation and assumption that its purpose or
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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 interpretation is false and it ignores the external meaning.72 contradiction and conflict with legal and intellectual aspects.?3 confusion when making people understand meaning.?4 its
4.
5.
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 al-'A~im al-Zarqani pertaining to alta/sir al-ishiiri. There is far-reaching, considerable wisdom and truthful advice for those who are gifted with the sense of hearing and understanding. He mentioned that some people created dissension
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 honoured 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 MUQammad 'Ali aI-Sabum, after having referred to
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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 erroneous interpretations that have been integrated into it.78 Some people had inserted ideas, thoughts, interpretations, and propositions of batinites into the ta/sir without complying with the stipulated conditions formulated as a cornerstone by the 'ulamd'. Their action was haphazard and at random in this field. Although the action was haphazard, it awakened everybody's conscience on the presumptions 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 alIslam 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
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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 necessary 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
44
Qur' anic injunctions and institutions, have an implicit faith in the life after death and the rewards and retributions promised in the Qur'an as divine pronouncements instead of taking them merely as symbolical expressions; have studied all classical and modem commentaries 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 bodily 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 priority, based on other verses of the Qur'an. We have cited
few examples of this nature during our discussion on ta/siT bi-l- ma thuT.
J
4. Interpretation by the Sunnah

Sunnah is the expounder and expositor for the Qur' an. It explains the Qur'an. The Qur'an mentions that al:zkiim derived by the messenger MUQammad (s.a.a.s) has been from Allah (s.w.t). "We have sent down to thee the Book in truth that thou mightest judge between men, as guided by Allah" (4: 105); Allah further mentions that Sunnah is a clear demonstration for the Book. " ..... 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). Hence, Imam AI-Shafi'} (Allah's satisfation for him) said that everything that had been ordained as I:zukm by the Messenger (s.a.a.s) was indeed, as what he had understood from the Qur'an. Such examples are many in the Qur' an. AI-Suyiiti has arranged such examples in the last chapter of his book.
5. Interpretation Successors
By The Companions
And
If the interpretation is not found in the Sunnah, it is necessary to refer to the views of the Companions, for they lived with the messenger, witnessed the revelation and were aware of everything about the Qur' an.
46
If the interpretation of a specific subject or an aspect is not found elsewhere in the Qur' an or in the Sunnah or in the sayings of the Companions, then the scholars referred to the views of the Successors, such as Mujahid bin labar, Sa'id b. lubayr, 'Ilaimah, mawlah of Ibn 'Abbas, 'Ata bin Abi Raba1:l,J:lasan al-Ba~ri, Masriiq bin al-Adja'u, Sa'id bin Usaiyyib, AI-Rabi'u bin Anas, Qatadah, Al-pai)ak, Ibn Muzahim, and others among the Successors. Some Successors received entire commentary of the Qur'an from the Companions. They putforward some extraction of laws and deductions. Therefore, it should be relied, for everything has been correct and authentic transmission.
6. Knowledge of Arabic Language. The Qur' an was revealed in the language of Arabs. Its understanding is based on the explanation of terminologies and lexical meanings of the words in their true sense of the term. Mujahid stated that it was not appropriate for anyone who believed in Allah and the Hereafter to speak on the Book of Allah, if he was not well versed and versatile in the languages of the Arabs. REQUIRED ETIQUETTES The Commentators of the Qur' an are required to possess and manifest excellent conduct, good culture, wonderful and remarkable etiquettes. The scholars have emphasized such etiquettes for every
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_4
Commentator.83
They are as follows :-
1. Good intention and genuine purpose Actions are based on intentions. The Sharz'ah sciences are fundamental for a mufassir, in order for the goal to be achieved. Prevailing trait is useful for Islam. Benefit of the knowledge is essential and sincerity is necessary.
2. Good Character Mufassir in IsUim enjoys significant status of being an educator and tranior in a Qur' anic school. Thus, he is required to possess good personality and reflect an excellent behaviour. He should sprinkle the fountain of knowledge to his students, which should be beneficial and useful. He who reads his tafslr or listens to his words should be able to obtain genuine knowledge through his presentation. This would be possible only by possessing and manifesting remarkable and praiseworthy moral character.
3. Role Model Certainly, the knowledge finds acceptance from enterprising people in multiple ways. Good example and right attitude would make a Commentator an excellent model for people. His model would endow people to
48
_METHODOLOGIES
OF THE QUR'ANIC EXEGESIS
find solution to the problems of Religion and society. Some rnufassirun misled the people from receiving knowledge from the over-flowing ocean of knowledge due to their different character and non implementation of their propositions.
4. Truth and accuracy in transmission

Mufassir should not speak or write anything except by conforming what has been narrated so as to be in safe place from misplacement of the diacritical marks, misspelling, distortion and grammatical mistakes.
5. Humility and Tenderness

Vain glory and pomposity of knowledge are essentially the impediments and inaccessible in the path of training and education. Such traits would transform a scholar into a useless personality whose knowledge would bear no fruit. Hence, he is required to be humble and tender hearted in a natural way.
6. Sense of honour
Mufassir should keep himself away from silly talk, and should not be afraid of sulfiin (Ruler) and maintain his dignity at all times.
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_49
7. Frankness in truth The most meritorious jihad (endeavour) is the true word infront of despotic sultan (Ruler). Hence, there is a strong need for frankness in truth even infront of autocratic and authoritarian dictators.
8. Good manner
Mufassir
should earn veneration and dignity in his public manifestation, sitting, occupation, gaits and manners of walking without unnatural manner.
9. Perseverence and deliberateness

Mufassir
should not enumerate the word but explain it and demonstrate the articulation (of a sound) of its alphabets.
10. Good preparation and rendition of a work It is appropriate to begin with the mentioning of circumstances (asbab) of revelation, then meanings of words, commentary of phrases and idioms, explanation of rhetoric, and desinential inflection, then explain the general meaning to relate with general life which is experienced by people in his age. Finally, he should proceed to extract legal injunctions.
50
BMETHODOLOGIES
Tafsir Of Jewish Origin (Isrii'iliyyiit) The 'ulama' defined the term isra' iliyyat as the narratives and information of Jewish and Christian origin which had infilterated into Islamic Community after lot of Jews and Christians accepted Islam.g4 The Jews had their religious culture which originated from the scripture Torah. The Christians had their religious culture which originated from the Gospel. Many Jews and Christians joined hands under the banner of Islam with their religious culture. In the process, the People of the Scripture imported their civilization, culture, philosophy and integrated them into Islamic doctrines.85 The Qur' an constitutes numerous things, some of which also appeared in both Torah and Bible, particularly those relating to the stories of the Apostles and information of the antecedent communities. But the Qur'anic narratives summarize the statement exposed to the people as lessons and admonitions without mentioning in detail such as history of the incidents and battles, names of the countries and the personalities. As for the Torah, it describes everything elaborately with full explanation and so is the New Testament. When the People of the Scripture embraced Islam, they carried with them their religious culture such as historical information and religious narratives. They, while reading the narratives of the Qur' an, after they have become Muslims, used to mention casually the
QUR' ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES"
51
particularities found in the Jewish Scriptures. The Companions were hesitant in accepting everything from them. They also stopped them face to face what they heard from them, in compliance with the saying of the messenger MuJ:1ammad (s.a.a.s). "Do not trust People of the Scripture and not belie them, and say we believed in Allah and what has been revealed to us". Frequent dialouge was held between the Companions and the People of the Scripture on all topics particularly the details of stories and narratives extracted and pronounced from these Scriptures. The Companions only accepted some of it as long as the material did not conflict with 'aqidah (creed) and conformed with a/:lkiirn (legal rulings).85 Then they would include such things in their conversations. The Companions, as it was reported did not take anything from ahl al-kitiib (People of the Scripture) when it concerns the talsir of the Qur'an except a little. When the period of the Successors came, the number of people who embraced Islam increased among the People of the Scripture, and it was reported that the Successors took much from them. The Commentators who came after the Successors were also more zealous and passionate with the material of Jewish origin. A lot of material from the Jewish origin was used in the narration by four personalities, namely 'Abd Allah bin Salam, Ka'b al-Ahbar, Wahab bin Manbah, and 'Abd al Malik bin 'Abd al-'Azlzl bin Jary . 87 Views
52
of the scholars on the f:tukm and trust differed with them. The major difference moves around Ka'b al-Ahbar. 'Abd Allah bin Salam was knowledgeable and the highest among them in rank. Bukhari and others among the traditionists depended on him. Despite this, there are allegations levelled against him as it has been in the case of Ka'b al-Ahbar and Wahab bin Manbah.88 The Messenger (s.a.a.s) has already admonished Muslims against this source of knowledge :Narrated Abu Hurayrah: The People of the Scripture (Jews) used to recite the Torah in Hebrew and they used to explain it in Arabic to the Muslims. On that Allah's Apostle said: "Do not believe the People of the Scripture or disbelieve them, but say". "We believe in Allah and the revelation given to us". (2: 136)89 Likewise, Ibn Mas' ud, the well-known Companion is reported to have said: "Do not ask the ahl-al-kitiib about anything (on tafsir), for they cannot guide you and are themselves in error"Yo Some classical commentators of the Qur' an had occasionally took help of Isra'ilite traditions, though cautiously for elucidating a certain event of which only a particular aspect of the happening finds a mention in the Qur'an.
CHAPTER :I
PECULIARITIES IN INTERPRETATION OF THE QUR' AN

I-SUYiiP mentioned on the authority of AIKirmanl who had compiled a book covering two volumes entitled al- 'aqii 'il-wa-al-gharii' ib. This book is an accumulation of sayings and opinions with regard to the verses of the Qur' an which are not recognised and acknowledged by the experts of tafsir. Neither such remarks are permissible nor could one rely on it, for these are the utterances of deviationists. One should be very cautious of such mischievous and erroneous interpretation. In the succeeding pages some examples of this kind of exposition of albiiJiniyyah sect are quoted in order for people to be aware of the trivialities and vanities that have unconsciously infiltrated into Islamic community due to blind imitation, adamant attitude, obsession and adoption of hawiih (desires).
Interpretation Of AI-Ba{iniyyah
1. Allah (s.w.t) says" /fa mlm 'ayn sin qiif" (42: I) in the Qur' an. The Qur' anic abbreviated letters were interpreted by classical Commentators as referring to the secrets whose meaning was known to Allah alone.) However, it is interpreted by al-
54 _______
METHODOLOGIES OF THE QUR' ANIC EXEGESIS
ba!iniyyah differently which is unacceptable and strange, rather objectionable. According to Batinites, /:la refers to war with 'All and Mu 'awiyah, mim stands for wilayah banI Marwan, 'ayn refers to wi/ayah al-Abbasids, sin stands for wi/ayah al-Safyaniyyin and qaf was model of Mahadi and so forth. These are distorted interpretations of deviationists. Such interpretations are not acknowledged by ahl-al-sunnah wa-aljama'ah.2 There is no evidence in the ljadith literature for such interpretation. 2. The Qur' an says "Wa lakum Ii al ql~a~l lJayiitun ya iili al- albab" which means "(In the Law of Equality there is (saving of) life to you; a ye men of understanding)" (2: 179). Al-qi$Q$ is falsely interpreted as stories of the Qur' an. 3 This is unacceptable and invalid both literally and technically. It further exhibits utmost ignorance of a Commentator. 3. The Qur'an says, " ....Our Lord! lay not on us a burden greater than we have strength to bear" (2:286). This verse was interpreted as love and affection.4 Further, it was said by them that the human beings do not possess power which is a false interpretation. 4. The Qur' an says, "The same Who produces for you fire out of the green tree, when behold ye kindle therewith (your own fires) (36:80). Green tree has
55
been interpreted as referring to Ibrahim and fire (ndr) as light (nilr) which denotes MulJammad (s.a.a.s).5 This interpretation is one among the strange meanings which does not have confirmity with the meaning of Arabic language.
Shiite Interpretation and sects. Some transgressed the limits and dissipated the frontier in showing their unfathomable affection for Imam 'Ali. Some are obsessed with their doctrine, while others are found to be moderates. It also appears that there are some who had obsession with the spirit of partisanship. These people are heading towards becoming infidels. Ibn Saba', the malicious Jew, who did not embrace Islam except with an objective to trick, plot artfully and conspire against the believers, is regarded as a leader of this group. Among them some believed that the Archangel Jibra'il committed serious offence during the process of revelation. According to them, the Angel was entrusted to carry the message in order to deliver to 'An, but it unconsciously made an error and inadvertently descended upon MulJammad (s.a.a.s). This group was not only hostile but declared war with the Muslims and regarded them diametrically opposed to their 'aqidah.. They created great controversy over this issue till it became evident that 'An himself launched an attack on them, fought with them and evicted them from their kufr (unbelief) and devia-
In Shiism, there are numerous denominations
56
tion (t;lalalah).6 As mentioned, there are moderate people who maintained a balanced approach and possessed objective understanding. They neither collapsed nor fell down in the chasm of disbelief; however they differed with ahl-al-sunnah wa-al-jama 'ah in many respects. They firmly believe on the precedence of 'An over all other Companions of the Messenger (s.a.a.s). To them, 'Ali was remarkable, superior and deserving than the rest of the Companions. They also claimed that 'An was the only legitimate and appropriate candidate for khilafah for he belonged to ahl-al-bayt, and three other orthodox and rightly guided caliphs have deprived 'An of his right to assume khilafah.7 Numerous accusations have been levelled against the orthodox caliphs. They were regarded as plunderers and exploiters. There are people who, amidst this crisis, silently perferred 'AlI and took oath of allegiance without criticising the three khulafa'. Some were displeased and hurled plenty of vilifications on the two caliphs Abii Bakr and 'Umar. (May Allah (s.w.t) forgive us for mentioning that). They expressed and accused the two as deviationists, inspite of the fact that they were honoured by Allah (s.w.t) in many verses and made them the special Companions of the Messenger (s.a.a.s).8 Allah (s.w.t) says, "Truly ye are in a doctrine discordant, through which are deluded (away from the
57
Truth) such as would be deluded" (51 :8-9). Some Shiite scholars, while interpreting the above verse 8, in the chapter 51, expressed that whoever was honest, straigtforward and loyal to wilayah 'All, he would enter Paradise and whoever was not in agreement with wilayah 'All, he would enter Fire.9 That is why, People have differences with wilayah 'All and his family. As for the verse nine in the same chapter, it is interpreted that the pronoun of this verse, (hu) refers to 'All and hence it is said that whoever is deluded away from wi/ayah 'All, he would be deluded away from the Paradise. 10 Allah (s.w.t) says, "concerning what are they disputing? Concerning the Great News about which they cannot agree" (78: 1-3). The above verse is generally understood to be either the message of Resurrection or the Hereafter,but questions of its meaning were raised from various schools of thought among the Jews, Christians and other communities. Al nab' al-a~fm (the Great News) may also be translated as Great Message or Message of supreme. In that case, it would refer to the Qur' an or the Message of Revelation or the Message of the Prophet, about which there was great contention in those days. 11 Some Shiite scholars interpreted this statement of the Qur'an differently. They propounded that 'All bin
58 ________
Abu ralib was reported to have said to his Companions: "By Allah (s.w.t), I am the Great News on which all nations differed with their tongue. By Allah (s.w.t), what is for Allah (s.w.t), News greater than me. And No, By Allah (s.w.t) there is no sign greather than me".12 This interpretation is strange and of course false too. It is absolutely contrary to riwayah (transmission). However, such interpretations are projected as interpretation based on dirayah or ra 'y (opinion) or isharah (indication). But, to the Commentators of ahl al-sunnah wa-al-jama 'ah, such interpretations are absolutely blameworthy, peculiar, strange and erroneous. It is also contradictory to the external and lexical meaning. In the opening of Surah Maryam, Allah (s.w.t) says, kaj ha ya 'ayn ~ad. These are mysterious alphabets comprehended to be referring to mysterious thing whose meaning is known to Allah (s.w.t) alone.13 However, there are other interpretations too. It has been interpreted that these alphabets are from Unseen news or messages. Allah (s.w.t) informed them to his servant Zakariyyah (s.a.a.s) and then clearly elaborated it to His Messenger Mul:tammad (s.a.a.s). It has also been reported that Prophet Zakariyyah prayed to his Lord to educate him with five names. Allah (s.w.t) sent down Jibra'Il and educated him. When Prophet Zakariyyah heard the names of
59
Mul)ammad (s.a.a.s), 'All, Eitimah, I:Iasan, it worried him and he was in a state of distress and his sorrow became obvious. When the name I:Iusayn was mentioned, tears came out of his eyes and he was suffocated and finally he realized he had difficulty in respiration. He said one day, "My Lord, it did not dilapidate and deteriorate me when you mentioned four of them and I consoled myself with these names and cleared myself from my worries. When You mentioned the name of I:Iusayn, my eyes became full of tears .... Then Allah (s.w.t) informed him this story". He said: kaj, ha, ya,_'ayn, ~ad. Kaf is interpreted as Karbalah, ha refers to annihilation, ya refers to Yazid (who has been regarded by some as tyrannical and unjust), 'ayn refers to his thirst and ~I)adrefers to his perseverence. When Prophet Zakariyyah (s.a.a.s) heard this, he did not come out of the Mosque for three days and the People were forbidden entry into the Mosque. 14 The above interpretation was invented by Shiites. Nevertheless, it is viewed as extreme which distorts the original meaning and its significance.
Al-Ithna 'Ashriyyah Interpretation

1. The says "Thumma la yaqqii tafathahum" which means "Then let them complete the rites prescribed for them" (22:29). The term tafatha is referring to superfluous growth of one's body such as nails, hair etc which is not perQur' an
60
mitted to be removed may be removed on completed: that is the interpreted as meeting
in a state of i/:lram. These the tenth day when /:la}} is rite of completion. But it is of Imam 'AlL 15
2. The Qur' an says "Yawma tarjufu al- rajifah tatba 'uha al-radifah" which means "One day everything that can be in Commotion will be in violent Commotion, followed by oft-repeated. (Commotions)" (79:6). Al-ra}ifah is interpreted as l:Iusayn and al-radifah as his father 'AlL 16 3. The Qur' an says "Innamii waliyyukum Alliihu wa rasiiluhu wa alladhlna amanli" which means "Your (real) friends are (no less than) Allah, His Apostle and the (fellowship of) Believers" (5:55). The fellowship of Brothers has been interpreted as the leaders of ithna 'ashriyyah. This is false and deviation. 17 4. The Qur' an says "La tattahidhu ilahayni which means "Allah (s.w.t) has said,Take not (for worship) two gods" (16:51). The above verse is literally and absolutely clear. It expresses not to take two gods. There is no difference of opinion with regard to its understanding. But it is interpreted as not to take two Imams, for the Imam is only one. He is none other than 'All. IS
ithnayni"
5. The Qur' an says " Mathalulladhlna kafaru bi
rabbihim a 'maluhum ka ramadin ishtaddat
61
bihi al-rihu"
which means "The Parable of those who reject their Lord is that their works are as ashes on which the wind blows furiously on a tempestuous day" (14: 18)19
This verse is interpreted as those who did not accept wilayah of 'All, their actions are null and void. Their deeds are regarded as ashes which is carried away by the wind on the tempestous day. 6. The says, " .... Yii laytanl kuntu which means "(Would that I were (mere) dust)"(78:40). Since Abi Turab has been the nickname of 'Ali, the word turab here in this verse has been interpreted as referring to 'Ali. 20 Qur'an
turiiban"
Al-Sab'iyyah Interpretation
There is a notable sect among the many sects of Shiism which proclaims and believes that 'Ali is in the cloud and interpret thunder as his voice and lightning as luster or sheen of his whip or his smile. He who hears the noise of thunder among the followers of this sect says: O! the leader of muJminun, peace be upon you.21 One of the conjectures is that they believe that MuJ:1ammad(s.a.a.s) will one day return to this world. The following verse is cited as an evidence for their proposition.22 "Verily He Who ordained the Qur'an
62
for thee, will bring Return ....." (28:85)
thee back to the place
of
The Qur' an says, "Inna 'aradna al amanata wa i!amalaha al insanu innahu kana ;.aliimanjah'iila" which means "We did indeed offer the trust to the Heavens and earth and the mountains. But they refused to undertake it, being afraid thereof. But Man undertook it, He was indeed unjust ('{,aium) and foolish (jahul) (33:72) .23 The terms '{,aium and jahui were interpreted as referring to Abu Bakr as unjust and foolish by the above sect. 24 It is the most mischievous interpretation. The Qur' an says: "Kamathal al shaitiini idh which means "Their allies deceived them), like the Evil one when he says to man deny Allah" (59:16) Here, the term ai-shay/an has been interpreted as 'Umar.25
qala lil insani akfur"
Interpretation Of Al-Bii!iniyyah
Ai-baJiniyyah
is a sect that does not conform to the external meaning of the verses of the Qur' an. The sect claims that the Qur' anic verses have both internal and external meanings. There is a strong belief that aibatin refers to the internal or secret aspects of the words and verses.
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Examples
The following are the examples of few verses of the Qur' an quoted to see how the Batinites have mischievously interpreted them whose interpretations are unacceptable and strange. 1. The Qur' an says: "Qiila alladhina la yarjiina
liq'ii'ana a'ti biqur'iinin ghayri hadha aw baddilhu" which means "Those who rest not
their hope on their meeting with Us say, Bring us a Reading other than this or change this" (10: 15) The term "baddilhu" has been interpreted as "baddala 'aliyyan" which means they changed 'Ali.26 2. The Qur'an says: Innalladhina
amanu thumma kafaru thumma amanu thumma kafaru thumma izdiidu kufran which means "Those
who believe, then reject Faith, then believe (again) and (again) reject faith and go on increasing in unbelief - Allah will not forgive them, nor guide them on the way" (4: 137).
This verse has been interpreted by them as having reference to Abii Bakr, 'Umar and 'Uthman. Furthermore, they accused that these three initially believed in the Apostle, but rejected him afterwards. When they were asked to put their trust in wiliiyah 'Ali, they believed in 'Ali by taking bay'ah (oath of allegiance) then rejected after the death of the
64
________
Messenger Mu4ammad (s.a.a.s). (unbelief) eventually increased.27
Likewise, their kufr
The above interpretation is totally biased and unacceptable, rather a poisonous interpretation. 3. The Qur'an says:"Inna Alliiha ya'murukum an tadhbalJu baqaratan" which means "Allah commands that ye sacrifice a heifer" (2:67) The word baqarah has been interpreted as referring to 'Ayesha, the beloved wife of the Messenger (s.a.a.s). This is a deviation of the literal meaning of the word of the Qur' an. 28
Mu'tazalite Interpretation They are a notable sect among the Muslims whose interpretation of the Qur' an exceeds proper boundary. They prefer and postulate the meaning as applicable only to reason and intellect. Allah (s.w.t) says, "And to Moses Allah spoke direct" (4: 164).Their interpretation, which is different from others, had absolutely disregarded the transmitted opinions of ancestors whom many commentators have accepted. This sect also denies the characteristics of Allah's speech (kaliim) in this verse. Their interpretation is seen in correspondence with their ideology. In such circumstances, consideration is given to false,
65
artificial and imitated meaning to suit their purpose. For instance, some of them view that Moses was the one who spoke to Allah (s.w.t), and not Allah (s.w.t) who spoke to Moses. In this Qur' anic statement, the Arabic word Allah is the subject (fa 'it) and Miisa is the object (ma/ul bihi) in the eyes of grammarians and Commentators. But, the Mutazilite's proposition is that the term Allah (s.w.t) is object and Miisa is subject. If the latter interpretation is accepted, then the meaning of the above verse will be diametrically opposite, which is not accepted and recognised by ahl alsunnah wa-al-jama 'ah. While others among the followers of the school of Mu'tazilites also busy themselves in the distortion of the meaning of the verses as a sign of mutual assistance. It is advocated that the term al-takllm is derived from al-kalm with fataJ:za for kaf and sukn for lam. In such case, the word, al-takllm refers to "the wound" and eventually the verse would mean that Allah (s.w.t) wounded Moses with trials, tribulations and temptations of claw in his adolescence.29 Such proposition is viewed strange and alien to its original meaning.
Kharijite Interpretation They are a denomination among the Muslims and are regarded as fanatic and extreme in approach because
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_ METHODOLOGIES OF THE QUR' ANIC EXEGESIS
their interpretation of some of the verses of the Qur' an is fanatical. They viewed or interpreted the verses of the Qur'an without well-balanced harmonious contemplation or well established vision except frivolous and desulatory, exasperated, embittered and rashness fanaticism. Fanaticism, bigotry and ignited zeal had pushed them to demonstrate their unjust and boiled sayings to the people on the verses of the Qur' an. They synthesize the meanings of the verses based on their confined and narrow understanding of the Qur' an and consequently their deduction projects deviation. Some Kharijites postulated that a perpetrator of a major sin (kabii'ir) was a kiifir (infidel).30 The evidence for this proposition is from the Qur' anic statement, " ....Pilgrimage thereto is a duty men owe to Allah, those who can afford the journey; but if any deny faith, Allah stands not in need of any of His Creatures" (3:97) Based on this verse, conclusion is drawn that the one who leaves the obligation of ~ajj (pilgrimage) is regarded kiifir (infidel).31 Allah (s.w.t) says, " .... If any do fail to judge by (the light of) what Allah hath revealed,they are (no better than) unbelievers" (5:44). The Kharijites interpretation is that every perpetrator of rna'~iyah (disobedience or sedition) no matter what its degree, either shirk (polytheism) or ghayra shirk, he is a kiifir. This is because, he perpetrates the sin which will be judged other than what has been revealed by Allah (s.w.t).32
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Allah (s.w.t) says, "It is He who has created; and of you are some that are unbelievers, and some that are believers. And Allah sees well all that ye do" (74:2). They inferred from the obvious meaning of this verse that there exists no licentious tresspasser (fasiq) . . According to this sect, the human beings are categorised into two categories, mu'min and kafir. In other words man is in between fman and kufr. Therefore, there is no one except a mu'min (believer) or kafir (infidel).33 Analysis of these interpretations of the verses of the Qur' an by Kharijite and its comparision with the views of ahl-al-sunnah wa al-jama 'ah reveals that there is no confirmity between them. It is observed, that the interpretations are extreme and not moderate and thus create digression among the Muslim ummah.
Siifi
Interpretation
The concept of al-ta~awwuf (Sufism) was fundamentally and essentially established on the foundation of zuhd (asceticism, abstinence) and inqita'u (separation, severance) for 'ibadah (adoration) to Allah (s.w.t). Nevertheless, in the course of time this thought has been characterized by transformation and modification, due to innumerable reasons such as ignorance, fanaticism, obsession, and a tendency to stray to other fantasies and conceptions, poisioned with strangeness and deviation, irregularity and assumed sayings and intel-
68
lectual escapades which remove the person from the true path of Islam. Among the adherents of Sufism, there are some, whose interpretations are in correspondence with their excessive and exaggerate desire and whims. Their madhhab in such interpretation, is found solely on desire or perverted opinion. Ibn 'Arabi, Hallaj and Abu 'Abd-al-RaQman aI-SalmI and others among the Sufis belonged to the above said category.34 Allah (s.w.t) says, "But keep in remembrance the name of thy Lord and devote thyself to Him wholeheartedly" (73:8). Ibn 'ArabI interpreted: "Know yourself; Remember Him and do not forget Him. Allah (s.w.t) will forget you". He, departed from his concept of wahdah ai-wujud in the sense that Allah (s.w.t) is He who is existent and that every existing thing manifests itself for Him. Ai- Wujud entirely is confirmed of only One the Absolute found by Allah (s.w.t), and everything around Him among the created things and the Universe is fashioned and moulded obviously from His manifestation. On account of that, AI-Hallaj was saying: I am Allah (s.w.t). Even Ibn 'ArabI was defending the worship of 'iji (calf) by Bani Isrii'l1.35 The entire interpretation of the above verse is strange and peculiar and not acceptable in other circles except sufi circles. Another example: Allah (s.w.t) says, "He has let free the two bodies of flowing water, meeting together; between them is a barrier which they do not
PECULIARITIES IN INTERPRETA nON OF THE QUR' AN
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transgress" (55: 19-20). The above verse is generally interpreted as two bodies of water, salt and sweet meeting together, yet keep separate as if there was a barrier or partition between them. But Ibn 'Arabi, while interpreting this, expressed that the first sea refers to the primordial matter which means corporeal (Physical) body, and the second sea refers to rul:z (spirit) and the barrier which is in between refers to the animal soul (al-nafs al-haywiiniyyah) which stands in the middle between the rul:z (spirit) and body. This barrier interrupts entirely the primordial matter and the rul:z to meet as equal to one another.36 While comparing the former interpretation generally made by other Commentators with the latter, we observed that the latter has been peculiar and the scholars viewed it as false and distorted. Precisely, the science of Oceanograpy reveals that there exists two kinds of water in the ocean, one is salty and bitter and the other is sweet and palatable, and between them there is a barrier and eventually one does not pollute the other. Another agreeable interpretation is that it refers to the estuary of Great rivers and the sea where the phenomenon of barrier is observed by scientists and admirals in the modem age. Hence, we find there is a complete disagreement between the interpretation of the Qur' an by majority of the scholars and the interpretation of the Siifi scholars on the above mentioned verses.
CHAPTER 3
EARLY SCHOOLS OF EXEGESIS (TAFSIR)

s time passed, need for the Qur' ank Commentary or exegesis was realized to be indispensable by the ummah on those verses which the Companions had not commented upon. The Companions were dead, and the tiib(un (Successors) took upon themselves this great marvellous responsibility.
The Commentators(mufassirun) among the tiib(un (Successors) were huge in number. Their total number exceeded the quantity of the Companions of the Messenger (s.a.a.s) and the number of notorious and reputed Commentators among the Companions were not more than ten, as it has been mentioned by Al-Suyiiti. 1 Their names had been mentioned in the preceding pages. As for the Successors, their number increased, for they were profoundly concerned with the Book of Allah (s.w.t). There were, according to historians, generally three main schools of Qur' anic Commentry,2 which had developed by the end of the first half of the first century of hijrah.
MAKKANSCHOOL
The first category of the Commentators belonged to
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(Makkan School).3 They received and understood the science of commentary ('Um al-tafslr) from the popularly known Ibn 'Abbas who had many students. AI-Suyut1 narrated on the authority of Ibn Taymiyyah who said: More learned among the people in the field of tafslr (exegesis) were the people of Makkah, because they were the comrades and contemporaries of 'Abd Allah bin 'Abbas.4 Many were prominent, and there emerged some extra-ordinary people such as Mujahid, 'Ata, 'Ikrimah, Tawus and Sa'ld bin Jubayr.5 An abstract of the biography of these conspicuous and well-known commentators is worth presenting in the succeeding pages. I consider it relevant and appropriate, because in the Qur' anic exegesis, their opinion is highly acceptable and regarded as the most authentic.6
ahl-Makkah
Mujahid bin Jabar al-Makkl He was born in 21 A.H. and his nickname was Abu alI:Iujjaj al-MakkI. He was one of the most prominent and wellknown 'ulamii in the Qur' anic exegesis? He was a special student with a superior knowledge, great respect was given to him,therefore, Imam Bukhari and many others had relied mostly on his commentaries.8
J
He received commentary and explanation of the Book of Allah (s.w.t) directly from Ibn 'Abbas. He grasped, gradually understood and contemplated each and every verse and acquired the art of recitation with
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METHODOLOGIES
incantation. He further questioned and inquired on the meaning and mysteries of the verses. He digested the legal injunctions so much so that Imam al-Nawawi narrated, "When the commentary comes from Mujahid and that's all with it and no more" which implies, suffice it to say that there is no need to search other's opinion pertaining to any issue if it has been narrated on the authority of Mujahid.9 He died in 103 A.H. Once he uttered about himself: I demonstrated the Qur'an to Ibn 'Abbas thirty times. In another narration about him, he is reported to have said; I demonstrated the Qur' an to Ibn 'Abbas three times; I stopped at each and every verse and asked him about it and in what connection it was revealed, how and where, etc. 10
'Ata bin Abl Rabah
He was born in 27 A.H. and brought up in Makkah. He was a jurist (mufti) 11 and he belonged to the Successor group. Imam Abii I:Ianifa expressed his opinion euologising Qatadah and said: There were four prominent Successors. 'Ata bin Abi RabaD is the most prominent of all. 12 He died in Makkah in 114 A.H. at the age of eighty seven and was buried there. 'Ikrimah He was born in 25 A.H. Imam AI-Shafi't stated that no one remained more prominent pertaining to the Book
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of Allah (s.w.t) than 'Ikrimah. He exhibited his profound scholarship in the field of Qur' anic exegesis. He was a slave of Ibn 'Abbas and acquired the Knowledge of the Qur'an and Sunnah from him. He once said "Indeed I explained what is between the Books and everything I spoke on the Qur' an was from Ibn 'Abbas. 13 From the book I'lam, there is a description of his personality and it is as follows: 'Ikrimah bin 'Abd Allah al-barbarl-al-Madanl, a tab(i (the Successor), was one among the most learned people in the field of exegesis. Roughly, three hundred people have narrated about his brilliancy out of which seventy were the Successors. He left for Morroco because the ruler of Madina wanted him. Later he returned to Madina and died there in 105 A.H. He was also a famous poet. 14
Tawus bin Kaysan al- Yarnan. Born in 33 A.H., he was famous in the field of the Qur'anic exegesis. He was a symbol of memory, eminence, extraordinary qualities and intelligence. IS He possessed good qualities of godliness, asceticism and righteousness. He was an adorer and ascetic. It has been reported that he performed (lJajj) pilgrimage forty times. Ibn 'Abbas narrated about him: Indeed, I think Tawus was one among the Companions of the Paradise. 16
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.METHODOLOGIES
He was among the senior Successors who possessed expertise in the Religion. He was also a narrator of the Traditions and a practical ascetic. He was courageous enough to admonish Caliphs and Kings during his time. 17 Persian by descendant, but he was born and brought up in Yemen. 18 He died in Muzdalifa while he was on pilgrimage in 106 A.H. and Hisham bin 'Abd al Malik, who was present on this occassion, conducted janazah prayer for him. He was known for his refusal to be in the vicinity of Kings and princes. 19
Sa ld bin Jubayr Born in 45 A.H., he was among the famous and elderly Successors in terms of knowledge and piety.20 He was a famous commentator of the Qur'an. He had a towering personality and was lofty, knowledgeable and brilliant. Sufyan al-thawri said: Take al-tafsir from four: Sa'id bin Jubayr, Mujahid, 'Ikrimah' and alI;)a1)ak. Qatadah said: Sa'id bin Jubayr was more learned than anyone in tafsir.21 He was a symbol of memory, whose outstanding characterictic was that he used to memorize what he heard. Ibn 'Abbas testified to his memory so much so that he once stated: "See how you speak about me, you certainly memorized numerous traditions from me".22 A1)mad Commentary Ri<;la stated: "The first book of to appear was Sa'id bin Jubayr. This
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commentary should have been written before 86 A.H. It appears that 'Abd-al-Malik b. Marwan asked Sa'jd b. Jubayr to write tafslr on the Qur'an".23 Ibn 'Abbas, when lost his eyesight, the people of Kiifa came and asked him about tafslr, he said: "You are asking me and with you Sa'jd bin Jubayr (Allah be satisfied with him) who is an adorer and ascetic, completing the whole Qur' an every two nights, who once read the whole Qur' an in one rukCt' in the ka 'bah" . Such was a potential Sa'jd had.24 According to the book al-Islam, Sa'jd bin Jubayr al-Asadj-al-Kiifi was a great learned person. He was of Abysinian lineage.25 He received the knowledge from Ibn 'Abbas and Ibn 'Vmar. When 'Abd alRaQman bin al-Ash'at attacked 'Abd al- Malik bin Marwan, Sa'jd bin Jubayr was with him. When 'Abd al-RaQman was killed, Sa'jd went to Makkah where he was imprisoned and killed by AI-I:Iajjaj. It has been narrated that when AI-I:Iajjaj decided to kill him, he ordered a hangman to proceed to him to beat his neck. At this time, Sa'jd requested him to release him a while in order to pray two rak'ah. AII:Iajjaj asked the hangman what did he say? He said: He would like to pray. On hearing this, he refused insolently. He ordered that Sa'jd should pray towards the East and not facing the qiblah. Sa 'jd refused and AII:Iajjaj ordered the beating to continue and to push his face towards other than the qiblah. Thereupon, Sa 'jd
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said: "Whithersoever Ye tum, there is the presence of Allah" (2: 115). Sa'id then repeated the kalimah shahadat, until his pure soul departed to his Lord complaining to him about the injustice of AI-I:Iajjaj. He sacrificed his life in the way of his 'aqidah and din.26
MADINAN SCHOOL Many people of Madina became experts in the field of Qur' anic exegesis and the well-known among the Successors were Mu4ammad bin Ka'ab bin al-Qan;li, Abu'l- 'Aliyah al-Riya4i, Zayd bin Aslam and others who were the students of the most famous Ubay b. Ka' ab, (d.117H) - the founder of this school. 27 It is worth discussing the commendable expertise of these three prominent personalities who were remarkable and conspicuous in the field of tafsir. They belonged to a category of ahl-al-Madina who had created great impact on transmitting sciences from the Companions, regardless of the areas of fiqh (Jurisprudence) or alljadith (the tradition) or al-tafsir (exegesis).28 Although, there were other reputed personalities among al-tab(un, these people were comparatively prominent in terms of creating a profound and tangible impact. Mul}ammad bin Ka'ab al-Qar~ He was known as Abl1-Hamzah aI-MadanI, among the confederates of al-Aw~. He lived in Kl1fa and then in
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Madina. He was a reliable, brilliant and sound scholar in the art of ljadith (tradition). 'Awn bin 'Abd Allah stated that he had not seen anyone more learned than him in ta 'wll-al-Qur'iin.29
Abu '1-'Aliyah-al- Riyal).! His name was Rafi' bin Mahran; surnamed Abu-al 'Aliyah. He was a protector of a woman from Bani Riyiil:z tribe. He was a successor from the people of Basrah. He was remarkable in Jurisprudence and tafsir. He met Abu Bakr and studied the Qur' an from Ubay bin Ka'ab and others.30 He received tafsir from 'Umar, Ibn Mas 'ud, 'AlI, 'Ayesha and others. It has been narrated that he said: I read the Qur' an after the death of the Messenger (s.a.a.s) for twenty years.31 He was since childhood desirous of knowledge, and devoted his time for the quest of knowledge, till he became outstanding. Some scholars mention the name of Abu'I-'Aliyah as the first one who wrote tafsir.32 If Ibn Jubayr's tafsir was written before the death of 'Abd ai-Malik, then he would have been the first, otherwise Abu'l'Aliyah might be the first one.33 He died in 93 A.H.and he was close to eighty years of age.
Zayd bin Aslam He was Zayd bin Aslam al- 'Adilwi-al- 'Umri, surnamed
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Abu V samah, a jurist and a traditionist belonging to the people of Madina. He was with 'Vmar bin 'Abd al'Aziz in the days of his khilafah (caliphate).34 He was knowledgeable on lfadith. He had a f:talaqah (educational circle) in the Prophet's Mosque35 and a book on tafsir. While he was having a f:talaqah in the Prophet's Mosque, 'Ali bin al-J:lusayn was sitting with him listening to him, leaving the sessions of his people.36 He died in 136 A.H. in Madina.
IRAQI SCHOOL Many experts were famous among the people of Iraq in the field of exegesis, such as al-J:lasan al-Ba~ri, Masruq bin al-Ajda'u, Qatadah bin Da'amah, 'Ata bin Abi Muslim al-Khurasani, Marah al-Hamdhani and others. Ibn Mas'ud was considered as its founder. The school accepted him as its main authority. Let us discuss in the suceeding pages their brief biography and contribution.
AI-Hasan al-Basrl He was AI-Hasan bin Yasar al-basri, an imam of ahlal-ba~rah 37"(the Community of Ba~rah), a learned man from the ummah of his time, nick named Abu Sa\d. He was among the scholars who were skilful in using correct literary language. He was a courageous
79
hermit and ascetic. Born in Madina and grew up under the sponsorship of 'Ali bin Abu ralib. His veneration was great. He entered the administrative areas to pass commandments and prohibit people from vices. He was not scared of telling al-J:zaqq (the truth). He was a stern critic. He saw one hundred and twenty Companions. He was one among the eloquents of ahl-alba~rah, the best adorer and Jurist.38 His outstanding personage caused Imam-alGhazalI to euologise him on his brilliance and eloquence. He was conscious of J:zikmah (wisdom) and addressed with it. Whenever he delivered a sermon, he admired the audience on several ocassions. He became very popular due to this. He was tender hearted, He reported narratives relating to deeds and utterances of the Messenger (s.a.a.s) and Companions. However, he did not mention 'Ali bin Abu Talib for fear of valour and oppression from al-I:Iajjaj'.39. He died in Ba~rah in 110 A.H. and was buried there.
Masruq bin al-Ajda'u Masruq bin al-Ajda'u al-hamdani was a kufi Successor and one of the followers of Ibn Mas 'ud who transmitted the message of the Messenger (s.a.a.s).40 He was an adorer cum-jurist, surnamed Abu 'Ayesha. He was reputed in the field of tafsir. 'Umar bin Ma'd Yakrab was his uncle. His father was a narrator of lfadZth and the Knightiest Cavalier
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(Horseman) in Yemen. He assumed judgeship, and this profession was not regarded as a means of his sustenance by him. However, he was hard working, contented and satisfied with what has been assigned to him by Allah (s.w.t), inspite of his position he was impoverished.41 Once his wife came to him and said: "O! Abu 'Ayesha: There is no sustenance today: He smiled and replied: By Allah (s.w.t), Allah (s.w.t) will certainly bring sustenance". Allah (s.w.t) provided sustenance in large quantity for his trust and perseverance. It has been narrated that he once met 'u mar bin al-Khattab who asked him about his name. He replied Masruq bin al-Adja'u. 'Vmar said: "AI Ajda'u is a Satan (devil). You are Masruq bin 'Abd al Ra~man". After this incident, he began to say I am Masruq bin' Abd al RaDman.42 'All bin al-Madini, Shaykh of al-Bukhiiri, stated that Masruq bin 'Abd al RaDman was a follower of 'Abd Allah bin Mas 'ud, prayed behind Abu Bakr and met 'Vmar and 'Uthman.43 He witnessed qadisiyyah battle with his three brothers. While they were in the battle of qadisiyyah, Masruq was wounded and his hand paralysed. He had an intellectually refined way of advice and admonition. Once he went with his disciples and advanced with them to the garbage (ghfal) in Kufii and said: Shall I show you al-dunya (the world)? This is the world.44
EARLY SCHOOLS OF EXEGESIS (TAFSIR)__________
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Qatadah bin Da 'amah al-Sudusl Qatadah was Abii al-Khattab al-Sudiisj al-ba~rj, born in Ba~rah in 61 A.H.45 It has been narrated on the authority of Anas bin Malik, Sa'jd bin al-Musayyib, and a group of the Companions, that he was strong in memory and deep in intelligence. It is further stated that he came to see Sa'jd bin alMusayyib and began to question him for a few days. Many questions were asked by him. Sa'jd told him: Did you memorize everything that you asked me? He said: yes; He was surprised by him. Qatadah told him: I asked you about such and such, and you said about it, and I asked you about such and such and you said about that until it appeared that he memorized everything he heard from him.46 Sa'jd told him: "I don't think that Allah (s.w.t) created anyone like you". He said once about him: "No Iraqi came to me better than Qatadah, and I recited to him once the ~af:zifah of Jabir and he memorized it".47 Even though he was blind since his birth, he was considered as a symbol of memory, brilliancy and mental acuteness. AJ:1madbin I:Ianbal exaggerated in his narration and praised him as elegant in expression, and appreciated his knowledge andfiqh .48 He was an imam in taf'lfr and fiqh (Jurisprudence). But he was taken by surprise that he took from everyone so much so that AI-Sha'abj said: "Qatadah was like one who gathered wood at night".49 It has also been mentioned
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BMETHODOLOGJES
that Qatadah was a qadari and therefore it affected his commentary. Some people refused to accept traditions from him. 50 He died in Ba~rah in 117 A.H., at the age of fifty five and was burried there. When he died, the People of Ba~rah immersed in tears and mourned his death.
'Ata-al-
Khurasarn
According to Al-l:Iafi~ al-AsbahanI, he was born in 50 A.H.51 His name was 'Ata bin Abi Muslim alKhurasani with the surname of Abu Uthman. He was a truthful adorer and ascetic. He devoted much of his time in 'ibadah. He spent his nights in praying taJ:zajjud .52 'Abd aI-RaDman bin Yazld narrated that he spent the night in ~alah with half or one third of the night calling O! so and so to awake, make ablution and perform ~alah, for qiyam-al-layl and fasting in the day were more significant and easier than drinking pus in the Hereafter. 53 He disseminated knowledge whole-heartedly and enthusiastically. At a time when he did not find his disciples to discuss, he went to the neighbours and spoke to them, for he feared the punishments of concealing knowledge. He was well-known for his knowledge on tafsir, ljadfth and fiqh. His principal objective was asceticism and piety. He died in 135 A.H.
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Mara al-Hamdhan"i
Mara bin Sharahil al-hamdhani whose surname was Abu Isma'Il but was famous as Mara al-tayyib or Mara al-Khayr. They surnamed him with that for his 'ibddah .54 He was a godfearing adorer and a truthful ascetic. AI' Ajalli mentioned that he used to perform 600 rak'ah in a day and night.55 There are some eminent and distinguished personalities of taIs'lr (Qur'anic exegesis) among ai-tdbi'un (the Successors). They derived their knowledge and acquired their understanding from the respected Companions, After Ibn Jubayr's tafslr, many scholars of taI'llr wrote their works between 86 and 150 A.H. A few are extant. The most common view widely held is that the oldest extant tqfs'lr is that of jdmi' ai-baydn by alTabari and that all the books of commentary written before that had perished.56 The above view is not relevant at all since the commentary written by some are still in existence as manuscripts such as Mujahid b. Jabr al-Makki, Zayd b. 'Ali, 'Ata al-Khurasani, MUQammad b al-Sa'ib al-Kalbi and Muqatil b. Sulayman al-Khurasani,57 From the Successors, tdbi'i-ai-tdbi'un (the followers of the Successors) received the knowledge. Afterwards, the 'uiamd' received from them. Likewise, Allah's Religion has been preserved includ-
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METHODOLOGIES
ing His Books, His Sharz'ah, His Sciences, His Knowledge, in a perfect manner. This knowledge has been transmitted to us generation after generation without dilution in its pristine purity and authenticity as it has been stated: "We have without doubt sent down the message; and we assuredly guard it (from corruption)". (15 : 9) These schools (madhiihib) were not rival to each other, nor was there any marked difference in their methods of tafslr. However, the schools of Makkah and Madina were some what closer to each other in comparision with the school of Iraq, which was famous as the school of ahl al-r'ay. The scholars may say that Ibn Mas 'ud was the man who built the base of the latter school; but this does not mean that other schools did not use ra 'y. Mujahid, the Makkan, used it and so did others. These three schools of tafslr continued to develop and in the course of time branched into numerous sects. All of them advanced arguments drawn from the Qur' an in support of their opinions.
CHAPTER 4
A BRIEF SURVEY OF THE TAFSIR LITERATURE

uslim scholars have contributed a great deal to the subject of Qur' anic talsir, both in the classical as well as modern period. The talsir of Ibn 'Abbas has been regarded as the oldest text available, although some have differences with regard to its authenticity.l The views of Ibn 'Abbas on the commentary of the Qur' an are to be found in all the books of taJ~'ir. The book entitled tanwir al-miqbas fi taJ'lir Ibn 'Abbas has been published and attributed to Ibn 'Abbas.2 However, Al Dhahabi strongly denied it being the work of Ibn 'Abbas.3 The reliability and authenticity of this talsir has also been disputed and challenged by Imam AI-Shafi'L4 It has been stated that AI-Shafi'i was unwilling to authenticate more than one hundred traditions from Ibn 5 'Abbas. But not all scholars agreed with AI-Shafi'i on some of the traditions that he has considered authentic.6
Many Qur'anic commentaries were produced during the period of al-tab(un. There were three main schools (madaris) of Qur'anic commentary developed by the end of the first half of the first century of hijrah.7 Immediately following this period, such prominent scholars as Isma'n al-Suddi (d.128AH), AI--Oa}:1ak bin
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_METHODOLOGIES
Muzahim (d.105AH), Al Kalbl (d.146AH), MuqiHil b. l:Iayyan (d.150AH) and Muqatil b. S ulayman 8 (d.150AH) appeared. However, it is generally understood that the magnum opus among the early books of tafslr which have come down to us is the tafslr al-Tabarl.9 Let us make a brief general survey of some of the Qur' anic tafslr literature, selectively commencing from the period of AI- Tabari (d.310AH).In addition, the methodologies adopted by various scholars are briefly examined. The scholars of 'ulum alQur'iin and usul al-tafslr have categorised the Qur'anic exegesis into three kinds namely, tafslr bi-lma'thur, tafsir bi-l-ra'y and al-taf'ilr al-ishiirl. The survey includes all these kinds.
1. Tafsir al-!abarl This tafslr was authored by Ibn Jarir al-Tabarl (d. 310 A.H). The title of this is jiim(al-bayiin .fi tafslr alQur'iin. It is a well known taf'ilr bi-l ma'thur and is based on the reports from the Messenger (s.a.a.s), the Companions and the Successors. Ibn Jarlr was a well known mufassir (Commentator), mul:wddith (Traditionist) and mu' arrikh (historian). 10 However, his tafslr has been known to contain some unsound narrations including the so-called commentary from the Jewish origin ( isrii' lliyyat ) . I I Grammatical
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points of the Qur' an have also been discussed and elucidated. Yet, this book is one of the most important works in tafsir and is referred to by almost every scholar. It is in thirty volumes and serves as principal reference and basic material for all later commentaries. It has been printed twice in Egypt. No english translation is available. When Shaykh aI-Islam Taqi aI-Din A1)mad bin Taymiyyah was asked about which tafsir was nearer to the Qur' an and Sunnah, he replied that among all the tafiisir in our possession, the tafsir of Mu1)ammad bin J arir al-Tabari was the most authentic.I2 He further added that Al- Tabari mentioned doctrines of salaf with established asiinid and there was neither bid'ah (innovation) in it nor did he transmit from indictors such as Maqatil bin Bakir and AI-KalbL 13 Ibn Khuzayma once said: "I do not know on this earth anyone more learned than Ibn Jarir". 14 The explanation of grammar and other aspects of Arabic language appears now and then, and this argument is appealing and commanding. His exegesis is not isolated from theological dispute that prevailed during his time. IS There is a strong criticism against qadariyyah and jabariyyah in it.I6 On fiqh , his exegesis is invaluable and very interesting. He gave independent judicial opinions on fiqh matters which differed from the four established schools of ahl-alSunnah. It has also been stated that there existed difference between him and 1)anbalites.17
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_METHODOLOGIES
Another important and praiseworthy quality in his life was that before he began to produce ta/sir, he made istikhdra to seek Allah's guidance for three years.I8 Fu'ad Sezkin drew attention to the worthiness of asdnid (chains of transmission) in his ta/sir which could be used as a proof for the existence of many earlier books from which Ibn Jarir took materials for his ta/sir against the popular belief held by Orientalists that sources quoted by him were merely oral in nature. 19
2. Tafslr al-Samarqandi Its author is Na~r b. Mul,1ammad al-Samarqandi but known as Abu al-Layth and he passed away in 373 AH.20 His book is known as bahr al- 'ulUm. It is a commentary based on narration (ri~dyah).21 He mentioned many sayings of the Companions of the Messenger and tdb(un, without giving much emphasis to isndd (chains of narrations).22 It is still existing today in the form of a manuscript and is consisting of two volumes. A copy of it can be found in the library of al-Azhar University.23
3. Tafslr al- Tha'wlabl The author of this ta/sir is Al,1mad b. Ibrahim alTha'wlabi al-Nisaburi, a reciter and a commentator who has been nicknamed as Abu Isl,1aq. He passed
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away in 427 A.H.24 As for his date of birth, it is not known. His book is entitled al-kashf wa al hayan 'an tafslr al-Qur' an. He interpreted the Qur' an after taking into account the views of the ancestors .25 He was extensively engaged in the grammatical research and discussion on Jurisprudence. He had a fondness for stories and information. Therefore, in his exegesis we find from beginning till end many curious stories relating to isra 'lliyyah .26 Ibn Taymiyyah narrated about him: "AlTha'wlabl himself was good and a liability to himself, but he was like the one who gathered wood at night".27His tafslr is an incomplete manuscript that only contains upto the end of Siirah al-furqan while the rest of the surah has been reported as lost. This incomplete manuscript is in the library of Al-Azhar University.
4. Tafsir al-Baghawl
The author of this taf'llr is al-Ijusayn b. Mas'lid alFarra al-BaghawI, a Jurist, an exegete and a traditionist whose surname was Abli Mu~ammad. He passed away in 510 AH at the age of eighty .28 The original title of his exegesis was ma 'alam al-tanzll. He was an important venerable imam who was pious and ascetic and who used to combine knowledge with action.
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_METHODOLOGIES
AI-Subki regarded him as one of the distinguished 'ulama' from the Shafiite school of Jurisprudence. Ibn Taymiyyah mentioned in the introduction of his usul al-tafsir that in his commentary AI-Baghawi was brief and concise than AI-Tha'wlabi. Also, his taf'iir had been safeguarded from forged traditions and from the opinions of innovators. 29 This tafsir has been printed along with the tafsir of Ibn Kathir and al-khazin. Although, he quoted some isra'iliyyah's stories in his taf'iir, in the final analysis, is a better and healthier taf'iir than many other books of tafsir bi-l- ma' thur.
5. Tafsir al-Zamakhshar1 It was authored by Abu'l Qasim Ma1)moud bin 'Umar al Khawarizimi al-Zamakhshari. He was born in 476 hijrah at Zamakhshar, which was a big village. He obtained his early education in his country. Then he travelled to Bukharo in the pursuit of knowledge. He learnt the adab (literature) from Shaykh Man~ur Abi Midr. He also travelled to Makkah for study.30 He compiled his tafsir known as al-kashshaf 'an haqa' iq ghawamid al-tanzil wa 'uyun al aqawil fi wujuh alta 'wit. He died in 538 AH after his return from Makkah. He was a great scholar and an imam of the language and rhetoric. Whoever had read his tafsir can
91
identify many different aspects of grammar. an authority in many issues of Arabic.31
He was
He had lots of compilations including ljadith, taf"izr, grammar, language, rhetoric and so forth. He belonged to the Hanafite school of thought and was a strong follower and supporter of mu 'tazilah'aqzdah.32 It is wellknown and indisputable that Zamakhshari was widely recognized as a great scholar and was usually called ai-imam al-kablr in the exegesis of the Qur' an, the a/:ladUh of the Prophet, grammar, philology and elocution.33 He was well-versed in the Arabic language inspite of his persian descent. It has been stated that when he wrote his famous exegesis of the Qur' an al-kashshaf, he prefaced it with the words, " Praise be to Allah (s.w.t) who had created (khalaq) the Qur'an. However, when he was advised by a friend that if he were to leave it as such, people might abandon it and none would like to read it, thus, he changed it to" Praise be to Allah who had made (ja 'ala) the Qur' an. Both terms khalaqa and ja 'ala however are synonymous in the Arabic usage. If one finds in the later editions of the exegesis, the preface, "praise be to Allah (s.w.t) who had sent down the Qur'an .... " We must not take that preface as Zamakhshari's words because it was tampered or corrected by other people or by the editors.34 His taf"izr al-kashshaf is one of the famous books
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METHODOLOGIES
of tafsir bi-l- ra y which included in it the discussion on language. AI-Allisi, Abu al-Su'ud, AI-Nasafi and other commentators transcribed from him.35
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6. Tafslr Ibn 'A!iyyah The author of this tafsir is 'Abd al-I:Iaqq b. GhiUib b. 'Atiyyah al-Andalusi, al Maghribi al-Gharnati and whose surname was Abu Muhammad. He was born in 481 AH and died in 546 AH.36 Ibn 'Atiyyah was one of the famous judges from Spain during the golden period of Islam. He was brought up in a house of knowledge and dignity. He was a versatile jurist and an expert in the sciences of lJadith, tafsir, language and literature. He was one of the leading personalities of Malikite school. 37 He was a grammarian, a linguist, a philologist, a lexicographer, a writer and a poet. He was reputed for his clear understanding and intelligence. His Qur' anic exegesis is known as al-rnul:tarrir al-wajiz fi tafsir alkitab al- 'aziz. It is considered as tafsir bi-l -rna thur. 38
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Ibn Taymiyyah in his fatawa made a comparision between tafsir Ibn 'Atiyyah and tafsir al-Zamakhshari and said: tafsir Ibn 'Atiyyah was better than taJ'lir alZamakhshari and more accurate in terms of narration.39 It was better than many other commentaries in spite of it possessing some elements which are
93
unsound. Perhaps it is more acceptable and preponderant than many others. This tafsir, in the form of a manuscript, is famous for its extensive study. There are ten huge volumes of it and it is still in existence in our present time ..40 May Allah (s.w.t) bless those who bring this treasure out for publication. It would be very useful to people and students upon its publication.
7. Tafslr al-Razi It was authored by Imam Mul;J.ammad bin al-I:Iusayn Fakhruddln al-Razl (d. 606 AH). It is also known as tafsir al-kabir. It's original name was mafda/:! alghayb. It is one of the most comprehensive works of tafsir bi-l-ra'y.41 The method of logical reasoning has been adopted in it to illustrate the meaning of the verses of the Qur' an. Among various aspects of commentaries, the most important discussion is related to 'Urnal-kaldm . This discussion included questions relating to Allah (s.w.t) and His existence, the Universe and Mankind. Other areas covered in his tafsir are, natural sciences, astronomy, signs of the Zodiac, the heaven and the earth, animals and vegetables, and parts of the human body.42 It also includes an extensive discussion of philo-
94 ________
sophical problems and refutations Besides these, it has an elaborate grammar.
of false beliefs. explanations on
Fakhr al-Razl attached great importance in explaining the correlation between the verses of the Qur' an and its chapters. His tafsir is an encycloapaedia of academics in scholastic theology ('ilm al-kalam) and in sciences of the Universe and the nature.43
8. Tafslr al-Qur!ubl It was authored by 'Abd Allah Mu1).ammad b. A1).mad b. Abil Bakr b. Farah al-An~ari al-KhazrajI alAndalilsL He was a scholar from the Malikite school of thought. He had numerous compilations. The most famous among them is his tafsir al-jami' Ii af:lkam alQur'an. AI-Qurttibl in his tafsir not only confined to the verses relating to af:lkam (legal rulings) but also accorded commentary to the verses one after the other.44 He mentioned sabab al-nuzul (circumstances of the revelation), demonstrated the readings and (rab and explained al-gharib (the strange) of the words. He also added other views in addition to his own but ignored many narrations of the Commentators and information of the historians. He transcribed from the trustworthy ancient scholars, especially the persons who compiled books on af:lkam as well as transmission
95
from Ibn Jartr al- Tabart, Ibn 'A!iyyah, Ibn al 'Arabi and Abu Bakr al-J~$$as.45 During any discussions, he would refer to the problems of differences in madhiihib .. He was moderate and not obsessed with his madhhab of Malikite schoo1.46 He replied to various groups as well as responded to Mu'tazilites, Qadarites, Rafidites, philosophers, and extreme sufis, in a systematic manner.
9.Tafslr al-Bay~awl It was authored by Abu'l Khayr 'Abd Allah bin 'Umar al-Bay<;lawt(d. 685 AH). Its original title was anwiir al-tanzll wa-isriir al-tawiL It is a combination of both transmission (riwiiyah) and reason (diriiyah).47 It furnishes evidences to substantiate the arguments of ahlal-Sunnah. It is authentic. The method of logical reasoning has been adopted in this taf'lir. It acquired remarkable popularity and several explanatory notes were written by other scholars. It has been visualized as a summary of Zamakhshari with additional materials to counter balance the mu'tazilah stance of the kashashiif 48 It has drawn largely from al-mufradiit, al-kashashiif and al-tafsir al-kabir, but also incorporates a good deal of
96
_METHODOLOGIES
original matters.49
10. Tafslr al-Nasafi

It was authored by 'Abd Allah bin Al)mad al-Nasafi (d. 701 AH). Its original name was madarik al-tanzll wa I:zaqaiq al- ta 'wll. It is a very famous, deep and simple tafsir. It is considered as tafsir bi-I-ra 'y . 50 It supports the views of ahl al-Sunnah wa al-jama 'ah. It comprises of grammatical aspects, particularly the knowledge of science of metaphors.
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11. Tafslr al-Khazin

The author of this tafsir is Imam 'Abd Allah bin Mul)ammad known as al-Khazin (d. 741 H). The original title of this tafsir was Iubab al-ta 'wll if ma 'ani altanzll but is popularly known as tafsir al-khazin. It is very famous. It is based on transmission, although he did not mention sanad. The author had an eagerness for narrations and narratives. Eventually, he related historical incidents, facts and details relating to bani isra'll.51 The expressions are simple and there is no complication or obscurity in it. He referred to some of the narrations of isra iliyyat in order to admonish the falsities of it. 52 He quoted the stories and then judged them to expose whether they were weak or untruth. However, he is silent, sometimes, on some of these stories such that the reader begins to speculate that
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these riwayah are correct and authentic. In the final analysis, his tafsir is good and useful even though there are full of stories and narrations.
12. Tafslr Ibn Kathlr

It was authored by Isma'Il bin 'Amar bin Kathir alDimashqi (d. 1372 CE) under the title tafsir al-Qur'an al-a?,irn. It is written in the same style as the tafsir Ibn Jarir al-Tabari.53 It is one of the best books on tafsir, perhaps next to Tabari. It is tafsir bi-l-rna' thur. It gives authentic references and explains the verses of the Qur' an in a very simple and understandable language. It accords more emphasis on the genuiness of reports. It rejects all foreign influences such as isra lliyyat . 54 It is one of the more valuable and authentic books of tafsir. It has been printed several times and an abridged edition was published but edited by Mu~ammad 'Ali al-Sabiini. No english translation of it is available. The author was also a Traditionist and historian.
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13. Tafsir Abu Hayyan

It was authored by Shaykh Mu~ammad bin Yiisuf bin I:Iayyan al-Andaliisi (d. 745 AH). The original title of his tafsir was al-bal:zr al-rnul:ziJ. It runs in eight volumes. The author referred to various branches of knowledge such as grammar, rhetoric, etymology and
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METHODOLOGIES OF THE QCR' ANIC EXEGESIS
legal rulings in his taj'lir . 55 This tafsir is considered to be one of the most important references. Abu J:layyan mentioned in his tafslr the various aspects of (rab and issues on grammar. He had gone deep into it to cite the differences in grammar. He discussed and debated so extensively on grammar so much so that the Book was considered very close to the book of grammar than the book of ta/slr. Abu J:layyan transcribed many things from the commentary of Al-Zamakhshari and Ibn 'A~iyyah; particularly the issues relating to grammar and aspects of
(rab . 56
Abu J:layyan was not happy about i'tizaliyyat of Zamakhshari and in response, he criticised it and ridiculed it. It's expressions are easy and simple. There is no complication or ambiguity in it. It is named al bal:zr al-rnul:zlf due to numerous sciences relating to the subject of tafslr discussed. In addition to the above, the origin and meaning of the words, construction of the verses, grammatical aspects of the phrases are also discussed.57 It is published but no English translation is available.
14. Tafslr al-Nlsabiiil The author of this tafslr is Shaykh Ni~am aI-Din alJ:lasan MUQammad al-Nisaburi (died 758H). His tafslr
99
is entitled ghara J ih al-QurJan wa ragha JJih al-furqan. This tafslr is excellent in its style and expressions as well as assertion of its words. The author was concerned with two matters, namely the discussion on the reading (al-qira at) and the discussion on the talslr al-isharl. It is published in the same margin as that of Ibn Jarir' s tafslr. It is an abridged tafslr of Fakhr al-RazI with great revision.58
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15. Tafsir al-Jawahir The author of this taf'llr is Imam aI-Jam 'Abd alRahman b. Muhammad b. MakhlUf al- Tha'labI al. . Jaza'irl al MaghribI, died in 876 A.H. whose tafslr is considered as al-rna thiir. 59 He narrated in it many sayings of pious ancestors. Also, in his published tafslr he has distinguished between authentic and weak narrations.
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16. Tafsir al-JaIalayn Tafslr al-jalalayn is a valuable commentary. It was authored by Jalal aI-DIn al-MalJallI (d.864H) and Jalal al-DIn-al-SuyiitL Jalal-al-DIn al-MalJam began the Commentary from the beginning of Siirah al-kahf and ended with the last of the Qur' an. Then, he commented on Siirah al-fatifwh and after
100
its completion he passed away. The rest of the Qur' an was commented by Jalal-al-Dln al-Suyl1tl by adopting the methodology of the previous author. 60 A concise and meritorious commentary on which again a number of commentaries have been written. This tafslr contains many brief notes and expressions almost closer to the greatest of tafaslr in terms of discussion and use. It has been published many times. It is surprising that the 'ulama used to choose it for higher study in the midst of others, as though it was the basis on the subject of the commentary.
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17. Tafsir al-Suyii!i

The author of this tafslr is Jaial aI-Din aI-Suyl1t1,who was well-known owing to his many compilations. He was born in 849 A.H. and died in 911 A.H. His tafslr is entitled al-dur al-manthur fi al-taf'ilr bi-l ma thur. 61 Narrated in the introduction of this book that he has epitomized it from the book tarjuman al-Qur' an, which is a commentary absolutely based on isnad that is, directly linked to the Messenger of Allah (s.w.t).62
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In this tafslr, all those a/:ladUh and views cited relating to the interpretation of the Qur' an have been collected without any criticism. Therefore, it has been stated that this has, to some extent, affected the authenticity of the commentary. His contribution in this field is highly remarkable.
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His compilation is estimated to be around five hundred. It is published in Egypt.
18. Tafsir Abi al Su 'ud It was authored by AI-Qa~li Mu1)ammad bin MUQammad Ibn Mu~tafa al-Ta1)awl and was popularly known as Abl al-Su'tid, died in 952 A.H. The title of this tafsir is irshdd al- 'aql al-salim itd ma'l.dyd alkitdb-al-karim. His tafsir is considered to be the most excellent of tafdsir. Its expressions are beautiful. He unveiled in this commentary the mysteries of the rhetoric of the Qur'an, and the wisdom of divine things.63 He threw his arguments in defense of the 'aqidah of ahl al-Sunnah. The primary theme of this tafsir is to bring out the ideological excellence of the Qur' an. The tafsir is simple. It needs special understanding of the ahl-al- 'Um. He showed his concern in describing the inimitability of the Qur' an.
19. Tafsir al-Shawkao'i It was authored by Qa~l Mu1)ammad bin 'All bin 'Abd Allah al-ShawkanL He was born in 1173 (hijrah) in a place called Shawkan. He read the Qur' an during his early life and began to search for knowledge. He memorized the text of the grammar, etymology and rhetoric; usul, and etiquettes of research and argument till he became an Imam.64 He died in 1250 hijrah.
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He was an expert in themadhhab of Imam Zayd. He compiled and gave legal opinions. He was not in favour of taqlfd (imitation). Among his famous books, his tafsir fatl:z al-qadir is remarkable. His ta/sir is a combination of riwayah (transmission) and al-istinbat, and fiqh of texts of the verses.65 He relied on Ibn 'Atiyyah and AI-QurtubL
20. Tafsir aI-Allis} It was authored by Shihabuddln al-Sayyid Mal)mud alAllisl (d. 1270). He was a mufa of Baghdad, and an authority of literature. The title of his taf\'ir is rul:zalma 'ani fi tafsir al-Qur'an al a'[,im wa al-sab 'u almathanz. It is a comprehensive commentary dealing with grammar, fiqh, philosophy, 'aqidah and mysticism.66 The author criticised unsound reports. It comprises the opinions of the ancestors both in terms of transmission (riwayah) and reason (dirayah). It strongly condemns the isra' lliyyat .67 It too discusses balagha (rhetoric). The Traditions of the Prophet (s.a.a.s) are cited in detail. This tafsir is considered as an amalgamation of riwayah (transmission), dirayah (opinion) and isharah (indication).68 It runs in thirty volumes. It is published and no English translation is available.
21. Tafsir al-Manar Shaykh Mul)ammad 'Abduhu established and pioneered the blessed intellectual renaissance in the sec-
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ond half of the 19th century. This renaissance and reform concentrated on generating IsHimic awakening and consciousness and understanding of Islamic collectiveness or congregation and cure this aI-din of its problems from contemporary society. 69 To achieve this, Jamal ai-Din aI-Afghani established a movement in which 'Abduhu became a devoted student. 'Abduhu delivered lectures on Qur' anic commentary in AlAzhar which became the source of this tafsir after his death (1905 AD). The title of the taf~ir is tafsir al-Qur an al-IJakim. It was compiled by Mu1:lammad Rashid Ri<;la,the well known disciple of Mu1:lammad 'Abduhu. It is popularly known as tafsir al-manar, for some of its parts had been serialised in the periodical al-manar.70
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It consists of the first 12juz' of the Qur'an, that is Surah al-fatiIJah to Surah Yusuf 7 I It is a rich commentary based on transmission (alma'thur) from the early scholars of the ummah among the Companions to the Successors. It explains the verses of the Qur' an with marvellous and impressive style, unveils the meaning in an easy expression.72 It too illustrates many problems of the society and replies them from the Qur' anic perspective.
22. Tafsir Fi ~ilal AI-Qur'an It was authored by the well-known author Shahid
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METHODOLOGIES
Sayyid Qutub (d. 1966), during his life of imprisonment in Egypt under the rule of Jamal 'Abd al Na~er, the then president of Egypt. It analyses comprehensively the materialistic ideologies of the contemporary society, points out their fallacies, and presents the Qur'anic perspective of solving each and every problem.73 It has greatly influenced innumerable Muslims especially the youth, and created a sort of awakening and conciousness among them in order to revive and rejuvenate the values, systems, concepts, doctrines, civilization and culture, and to live an Islamic life. He explained the true nature of Islam to contemporary Muslims so as to instigate them to join the struggle for the establishment of Islam both at an individual as well as community and state level. He specifically exposed the differences between Islamic and non-Islamic systems of life. He also emphasized the need for Muslims to endeavour for the foundation of a movement for Islam to awaken the Muslims from all over the world. He was executed by the Egyptian Government in 1966, because of his association with al-lkhwiin alMuslimun, found and engineered by Shahld J:lasan alBanna who was also assassinated by the then rulers in 1949.74 23. Tafsir Tafhi"m AI-Qur'an It was authored by Mawlana Sayyid Abu'l A'la al-
105
Mawdiidi in Urdu language. He was the founder of the remarkable Islamic Movement, lama 'ate Islami in the undivided Sub continent. It was first published in article form in the journal tarjuman al-Qur' an, from 1943 C.E. It comprehensively deals with the problems of the modern society in a very impressive manner. This tafsir is basically addressed to a non Arabic speaking audience. It is a remarkable contribution to the Tafsir literature. It places great emphasis on the terms such as Uah, rabb, 'ibadah and din.75 This commentary is aimed at creating a sort of awakening and consciousness among the Muslims, especially the youth so as to lead them to establish a movement, a society and in the final analysis Islamic state and government thus providing an opportunity to transform the existing secular order into a perfect socio economic order based on the Qur' an as the frame of reference to all walks of life. This taj'lir also contains numerous useful notes contributing to clear understanding of the verses. In Urdu, it runs into six volumes. It has been translated into Bengali, Tamil, Telugu, Malayalam, Hindi and other Indian languages. It has also been translated into English which is very beneficial to the English speaking audience. Altaf Gauhar while making an observation about this tafsir expressed that he was moved by the excellence
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METHODOLOGIES OF THE OUR' ANIC EXEGESIS
of the language used in it, the directness of its expression, the intensity of its grasp of the original, the smooth uninterrupted flow of its diction, but also by the explanatory notes which deal with all significant questions.76 Every word of the original language has been translated with great care and accuracy. The translator himself has paraphrased the translation unlike other translations. This is the uniqueness we find in the tafslr tafhlm al-Qur'iin.
Some Examples Of AI-Tafslr bi-l Ma'thur The following is the list of some well known commentaries of the Qur' an, particularly tafslr bi-al-m thur.
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No. Name of the book
Name of the author
Date of Death 310AH
Known as
1.
Himi' ai-Bayan Ff Tafslr ai-Qur'an Ba/:zrai- 'Uium
Mu!)ammad b. larir AI-Tabari Na~r b. Mu!)ammad al-Samarqandi A!)mad b. Ibrahim al-Tha'labi alNisabliri AI- I:Iusayn b. Mas'lid al-Baghawi 'Abd. al-I:Iaq b. Ghalib al-Andallisi
Taj:\'lrai Tabari
2.
373
Taf.\'lr ai Samarqandi Taf.ilr a I Tha'iabi
3.
Ai-Kashfwa Bayan
ai
427
4.
Ma'aiam ai-Tan?U
510
Taj:vlr alBaghawi Taf5ir Ibn A~iyyah
5.
Ai-Mu/:zarrir aiWajl? Fi Tafsir ai-Kitab ai-A?i?
546
107
774
Tafsir Ibn
Kathir
6. Tafl'ir al-Quran
al-A;:im
Isma'il
b. 'Umar
al-Dimashqi 'Abd. Thalabi lalal ai-Din SuyOp alal-RaJ:1man b.
7. AI-Jawahir alHi.l'on Fi Tafl'ir al-Qur'an
786
MuJ:1ammad al-
8. AI-Dur al-Manthur
Fi-al- Taf~'ir hi-IMa'thllr
911
T(lfl'ir <llSuyOp
Some No. I.
Examples
Of Tafsir bi- 1 -Ra'y

author Muhammad b. al-Husayn b. 'Umar al Razi Death Known as
Name of the hook
Mafatih al Chavh
606
Tafl'ir alRazi
2. Anwar al Tanzil
wa A.I'niral-Ta'wil 3. Luhah ai-Tawil Fi Ma 'ani al Tanzil
'Abd.
Alliih b. 'Umar
685
Tafsir al
Baydawi
al-baYQawi 'Abd. Allah b. al-Ma'rOf
741
Taf.\ir al Khazin
Muhammad 'Abd.
4. Madarik allilllzil
wa Haqa'iq al Tawil 5. Chara'ih al-Qur'an wa Ra[.;lui'ih al Furqan
Allah b. AJ:1mad
701
Tafl'ir al
Nasafi
al-Nasatl
Nizam
ai-Din
al
728
Tafl'ir al
NisabOri
J:lasan MuJ:1ammad al-NisabOri Muhammad Muhammad b. b.
6. Ir.l'had al- 'aql

ai-Salim
952
Taj.\'ir Abi
al-Su'Od
Mu~~afa al-TaJ:1awi
7. AI Babr ai-MuM!
Muhammad AndalOsi
b. YOsOf
745
Taf.i'ir AbO
J:Iayyan
b. J:layyam al-
108
8. RuJ:tai-Ma 'ani
METHODOLOGIES OF THE QUR' ANle EXEGESIS

Shahabuddin MUQammad al-Allisi ai-Baghdadi MUQammad alSharbini alKhatib I - Jalal ai-Din al-MaQallJ II- JaJal ai-Din al-SuylitJ
1270
Ta/I'ir al Allisi
9. Ai-Siraj ai-Munir
977
Tafvir al Khatib
10. Tafsir ai-Jaiaiayn
764 911
Tafl'ir al Jalalayn
Some Examples
Of Tafsir ai olshan Name of the author Known as
1. Tajvir ai-Qur 'an

ai-Karim
Sahl b. 'Abd. Allah al-Tastari Abli 'Abd. al-RaQman ai-Salmi AQmad b. Ibrahim al-Nisabliri MUQyi ai-Din b, 'Arabi Shahabuddin MUQammad al-AndalUsi
Tafl'ir alTasUiri Taj.i'ir al Salmi Tafl'ir alNisabi.iri Tajl'ir Ibn Arabi Taf.i'ir alAllisi
2. Haqa'iq ai-Tafsir 3, Ai-Kashfwa

Bayan ai
4.
Tajvir Ibn 'Arabi
5.
RuJ:tai-Ma 'ani
Some Examples
Of Tafsir ai AlJkam Name of the author Date of Death Known as
1. A/:tkam ai-Qur'an
(Hanafite)
AQmad b. 'All alRazi al-Ja~~as
370
Taf~'ir al Ja~~as
109
Date of Death 504 Known as
Name of the author
2.
Abkam al-Qur'all (Shat"iite) AI-Ik/ll Fi IstillM! al- Tallzi! Abkam al-Qurall (Malikite) AI-Jami'Li Abkam al-Qur'all (Malikite) Kallz al- 'Ur/illl (Shiite) AI-Thamaral alYalli'al (Zaydi)
'All b. MuJ:1ammad Likya al-Harasi lalal ai-Din Suyiiti MuJ:1ammad b. 'Abd. Allah al-Andaliisi
Tafsir Likya al-Harasi Tafsir al(Suyuti) Tafsir Ibn aJ-'Arabi Tafsir al Qurtubi
3.
911
4.
543
5.
MuJ:1ammad b. AJ:1mad 641 b. Farbi al-Qurtubi
6.
Miqdad b. 'Abd. Allah al-Sayiiri Yusuf b. AJ:1mad al-Thalathi
9th Hijri 832
TafsiralSayiiri Tafvir al Thalathi
7.
Some Examples Of Tafs'ir al-Mu 'tazilah No. Name of the book
Wal-Sh"i'ah Date of Death 415 Known as
Name of the author
I.
Tallzi! al-Qur'all 'all Mala'ill (Mu'tazalite) Amali ai-Sharif al-Murtadah (Mu'tazalite) Al Kashshaf (Mu'tazalite) Mirat ai-Anwar wa Mishhlt alAsrar (Shiite)
'Abd. al-labbar b. AJ:1madal-Hamdani
Tafl'ir al Hamdani
2.
'Ali b. AJ:1madalI:Iusayn
436
Tafvir al Murtadah
3.
MaJ:1miidb. 'Umar al- 538 Zamakhshari 'Abd. aI-Latif alKazrani Not known
Tafsir al Zamakhshari Tafsir al Mishkat
4.
11a
No, Name of the book
Name of the author
Date of Death 260
Known as
5,
Ta/sir al- 'Askari (Shiite) Majma'u al-Bayan (Shiite) Al-Safi Fi Tafsir al-Qur'an (Shiite) al-Kashi Taj~'ir al-Qur 'an (Shiite) Bayan ai-Sa 'adah (Shiite)
AI-I:Iasan b, 'An al-Hadi AI-Fa91 b. al-Tabrari MuJ:1ammad b. alShah Murtadha
Tafl'ir al Askari Taf~'ir al Tabrari Taf.i"iral Kashi
6,
538
7.
1090
8.
'Abd. Allah b. MuJ:1ammad al-'Alawi Sul\an MuJ:1ammad b. Hayder al-Khurasani
1242
Taf~'ir at 'Alawi Tafl'ir al Khurasani
9.
1315
Some Examples Of Tafslr In The Contemporary Period No. Name of the book Name of the author Known as
I.
Tafsir al-Qur'an ai-Karim Tafl"ir al-Maraghi
MuJ:1ammad Rashid Ri9a
Tafl'ir al-Manar
2.
AJ:1madMu~\afa alMaraghi Jamal ai-DIn alQasim Shahid Sayyid Qu\b MuJ:1ammad MaJ:1miidal-I:Iijazi Tan\awi Jawhari
Tafl'ir al-Maraghi
3,
Mahasim al-Ta'wU
Taf~'ir al-Qasimi
4. 5.
Fi Zilal al-Qur'an Al- Tafl'ir alWadih Tafl"ir al-Jawahir
Tafl"ir al-~ilal al-Tafl'ir alWadih Tafl'ir al-Jawhari
6.
A BRIEF SURVEY OFTHE TAFSIR LITERATURE
111
Name of the author
Date of Death
Known as
7.
Tafl'irai-Taf.l/r
Shaykh "Abd. alJalil "lsa Muhammad Farid Wajdi Abu Zayd al-Damanhurj
Ta/vir 'lsa
8. 9.
Ai-Mu,v!wf Ai-Hadivah wai'/ifcln
Tafl'ir Wajdi Tafsir aIDamanhuri Tafsir MakhlUf Tqf.lir Hasan Khan Tafhim ai-Qur'cln
10. $qfivah ai-BaYcln II. Fatft ai-BaYcln
Husnayn MakhlUf Siddiq Hasan Khan
12. Taj71imai-Qur'cln
Sayyid Abu'I A"la al-Mawdudj
STUDIES ON TRANSLATION OF THE QUR'AN

he Qur' an was revealed to the messenger Mul;1ammad (s.a.a.s) in Arabic language. This phenomenon was a social necessity for the felicity of the message and the mission of Islam. Since then, Arabic language became an integral part of the essence of Islam, especially for conversation in the conveyance of His message. The mission of our Messenger (s.a.a.s) was for the entire humanity. The Qur'an had proclaimed it: "Say: "O! men! I am sent unto you all, as the Apostle of Allah, to whom belongeth the dominion of the heavens and the earth, there is no god but He: It is He that giveth both life and death. So believe in Allah and His Apostle, the unlettered Prophet, who believeth in Allah and His words: follow him, that (so) ye may be guided" (7:158) "We have not sent thee but as a universal (Messenger) to men giving them glad tidings, and warning them (against sin) but most men understand not" (34:28)
The nucleus of an Islamic state was developed in the Arabian peninsula. Undoubtedly, the language was revived and animated with the life of the ummah. The development of an Islamic state was in a direction of revitalizing and revivifying the language of the Arabs. The Qur' an is the revelation of Islam. Islam is the rec-
STUDIES ON TRANSLATION OF THE QUR' AN
113
ognized and the promised religion of Allah (s.w.t). The knowledge of Islamic principles and foundations will only be accomplished if the Qur' an is understood in its original language in which it was revealed. Meanwhile, over the years, Islam was opened to new territories which embraced other foreign languages. Islam was introduced to new communities that accepted Islam whole heartedly. It became necessary to each and everyone who entered into the new religion to respond to it in a language inwardly and outwardly, so that Man will be able to establish and perform its required obligations. At this point, the need was not felt for the translation of the Qur' an.
Meaning Of The Term Tarjumah The word tarjumah is defined and discussed as follows :Firstly, al-tarjumah-al-f:zarfiyyah which refers to literal or word by word translation: It further refers to the transfer of words from the language to its equivalents of other language whereby, the organization of the word should be in conformity with the other, and as such the arrangement must be in concordance with other. 1 Secondly, al-tarjumah al-tafsiriyyah or alma 'nawiyyah which means explanatory or illustrative translation. It further refers to an explanation of the
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meaning of the word in other languages without confining to arrangement of the original words or consideration of its organization.2 Legal Ruling Of AI-Tarjumah AI-1!arjiyyah
The Qur'an is the inimitable speech of Allah (s.w.t) with His own words whose recitation is considered as an act of devotion (ibadah). Nobody could advocate the translation of the Qur'an as the word of Allah (s.w.t). Indeed Allah (s.w.t) did not speak except what we recite in Arabic.3 Inimitability (i'jaz) is infact not realized in the translation, because it is specific to the revelation of Allah (s.w.t) only in Arabic language. The Qur'an in Arabic only is an act of devotion upon its recitation with His words and alphabets and the arrangement of its words according to the arrangement of the Qur'an. Scholars are of the view that since the Qur' an has been revealed in Arabic language, any translation of it, will not be the word of Allah (s.w.t).4 Therefore, the word by word translation of it, no matter how deep the language of the Translator on the language may be., its styles, idioms and phrases will drive away the inimitable and miraculous aspects of the Qur'an.5 Based on this discussion, it has been concluded by some 'ulama that the literal translation is not permissible.
J
Legal Ruling Of AI- Tarjumah AI-Ma 'nawiyyah AI-tarjumah al-ma 'nawiyyah is a subject which cannot
STUDIES ON TRANSLATION OFTHEQUR'AN
_115
be easily accomplished, in view of the fact that there is not a single language corresponding to Arabic language in terms of its words on the designated meaning according to the 'ulamii 'of rhetoric and other leading personalities.6 As to the original meaning, it is possible to transfer it to another language. AI-Shatibj mentioned on the conformity of the original meaning and the secondary meaning. Then he said "Certainly translation of the Qur' an on the first phase - means the perusal of its original meaning possible". From his view point, the interpretation of the Qur'an is genuine and authentic and explanation of its meaning for the public and those who have no understanding to strengthen and to obtain its meanings.7 That was declared permissible unanimously by the Islamic ummah. This congruence and agreement became an authority in the credibility and legal validity of the translation according to the original meaning".8 Despite this, the original translation of the meaning would not be free from distortion, because the specific word in the Qur' an tend to have two or more meanings. The translator may put the word indicating one meaning whereas he may not find a word similar to Arabic word in a probability of multiple meanings. The Qur' an sometimes employs certain words in metaphorical sense. The translator may bring forward a word synonymous to the Arabic word in its original
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meaning. As a result, there is a possibility for the occurence of errors in the translation of the meaning of the Qur'an.9 The view held by Al-Shatibi has been regarded as an authority on the genuiness of translation and that is the original meaning is not absolute. Some 'ulama' assign this to a certain extent of necessity in conveyance and transmission of da 'wah with taw/:lld and pillars of 'ibadat.lO It is not suggested except on this situation. Nevertheless, it is commanded for those who are desirous of enhancing the knowledge of Arabic language to do maximum efforts towards its realization. Translation, here, in reality is not translation of the Qur' an. But it is translation of the meaning of the Qur' an or translation of tafslr of the Qur' an. Allah (s.w.t) revealed His Book to all the creatures to be a source of guidance, instruction and fortune for them. Therefore, it is unobjectionable to transfer the meanings of the Qur' an to other ummah which does not understand the Arabic Language, to be enlightened with this Qur'an and derive laws and lessons from its guidance and instruction. Without a doubt, this is the objective of the Qur' an. The Qur' an states: "Verily this Qur' an doth guide to that which is most right (of stable)" (17:9) According to some views, translation of the meaning of the Qur' an was already done during the time of
_117
the messenger MulJammad (s.a.a.s) as a solution for those who did not understand the language of the Qur' an: 11 This is particularly obvious from the historical incident, when the messenger MulJammad (s.a.a.s) sent a message to the Byzantine emperor Heraclius, the verses of the Qur' an therein together with the message, had to be translated was found.12 Abii Sufyan, while reporting it, stated, that the translators were called for the conversation between the emperor and Abii 13 Sufyan. Translation of the Qur' an in this sense is permitted by the 'ulama However, it is obligatory upon Muslims to convey the da 'wah (invitation) of Allah (s.w.t) as says MulJammad 'Ali al-SabiinL 14 Without translation, it is not possible to make people realize and discover the greatness and supremacy of the Sharr'ah, consciousness of the din and beauty of the Qur'an. Allah (s.w.t) tells the truth and guides people towards straight path (sira! al-mustaqim).
J.
Translation In Saliih There is a lot of discussion on the controversial issue of recitation of the Qur' an in translation. This issue is not recent but is known even in the early period. The scholars have their unique opinions. Therefore, it is relevant at this point to cite their views on this crucial issue. Opinion is divided among the scholars on the
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_METHODOLOGIES
OF THE QlXANIC EXEGESIS
recitation of the Qur'an in translation. opinions.
There are two
FIRST OPINION: Recitation of the Qur'an in translation is declared permissible particularly at any unavoidable circumstances. IS SECOND OPINION: Recitation of the Qur' an in translation is prohibited in ~aliiA According to the scholars favouring this opinion, ~mllih with the recitation of the Qur'an in translation becomes invalid. 16 The first is the opinion of I:Ianafites. It has been narrated that Abu I:Ianlfah permitted recitation of the Qur' an in ~s'alah in persian language.17 Some of his followers, based on his ijtihad declared it permissible in Turkish, Hindi and other languages.18 It has also been stated that some who are unfamiliar with the Qur' anic language may recite short passages in their mother tongue until they have learnt them in the Qur' anic language. Hammudah Abdalati says that if a worshipper does not know how to say his whole prayers in the Arabic version, he may use any other language he knows if it can express the same meaning in Arabic. 19 However, he did not cite any reference to his argument from authentic sources. It is presumed that it was his opinion, perhaps based on l:Ianafites. Abu Yusuf and Mu1)ammad bin al-l:Iusayn have restricted this. They permitted recitation in ~Wllahin a foreign language only in the case of necessity by the
STUDlES ON TRANSLATION OF THE QUR'AN
119
one who did not know the language.20 The second opinion is shared by majority people, among them Malikite, Shafi'ite, and J:Ianbalite have prohibited recitation of the Qur' an in translation in ;wliih, regardless of whether the mUoJalll (the one who performs prayer) is knowledgeable of Arabic or not, for translation of the Qur' an is not the Qur' an as such. If the Qur' an contains miraculous organization which is the word of Allah (s.w.t) and was descended by Allah (s.w.t) in Arabic, then translation would certainly eliminate inimitability and hence, translation is not the word of Allah (s.w.t). It appeared in hashiyat-al-dasuqi 'alii sharft aldardlr by Malikite that recitation of the Qur' an in other than Arabic is not permissible.21 Even al-takblr for :'iQliih in other than Arabic or its Arabic synonym is not permissible.22 AI-Qac)I Abu Bakr bin al- 'ArabI, one of the Jurists from the Malikite school of thought mentioned, while commenting on the verse no 44; chapter Fu~,:')ilat, "Had We sent this as a Qur'an (in a language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and a (Messenger) an Arab? ....(41:44) Some 'ulamii' have stated that the above verse nullifies the opinion of Abu J:IanIfah (Allah be satisfied with him) who hold that translation of the Qur'an by
120
substituting the Arabic language with the Persian language is permissible.23 AI-I:Iafi~ Ibn I:Iajar al 'askahinj, one of the Jurists from the Shafiite school of thought stated as follows in fatft al-barz :"If the reader was capable of reciting the Qur'an in the Arabic language, it would not be permissible for him to refrain from it and his ~S'alahwould not be rewarded - means recitation of its translation if he was impotent". 24 It is mentioned in al-maJmu'that recitation of the Qur' an in other than the Arabic language, regardless of whether one is capable or not, either in ~S'alahor on other occasions is not permissible.25 If one replaces in his salah with translation instead of Arabic, his salah . . is null and void. This view is shared by Imam Malik, AlJmad and Abii Dawiid.26 AI-Zarkashj stated in albaftr al-muft"it that "translation of the Qur' an either in Persian or in any language is impermissible, but it is obligatory to read it on the organization which is connected with i jaz". 27 It is also narrated in ftashiyat tarshzft al-mustafidzn that whoever was ignorant of alfatiftah, it was not permissible for him to translate it, inview of the verse which says: "Indeed we revealed it as Arabic Qur' an", and recitation of the Qur' an with the words of the Qur' an is only regarded as 'ibadah. 28 Ibn I:Iazam al-lJanball mentioned in his book alor part of it or anything from anyone of the chapters of the
maftalll that whosoever read umm al-Qur'an
STUDIES ON TRANSLATION OF THE QUR'AN
121
Qur' an in his ~alah in translation, other than Arabic or in Arabic words other than what has been revealed by Allah (s.w.t) deliberately or brought forward a word or put back a word wilfully, his ~alah would be null and void.29 He is a jasiq (sinful), for Allah (s.w.t) says Qur'anan 'arabiyyan that is to say, if it is not in Arabic then it is not Qur' anie. Not to mention by substituting the Qur' anie word with another Arabic synonym, one is distorting the word of Allah (s,w.t). Allah (s.w.t) blamed those who did that. He said about it :" They change the words from their (right) times and places ....." (5:41) Whoever is not able to read Arabic, let him remember Allah (s.w.t) in his language according to the verse of the Qur'an: "On no soul doth Allah place a burden greater than it can bear.. .." (2:286). But it is not lawful for him to read umm al-Qur' an or anything from the Qur' an in translation.30 Shaykh aI-Islam Ibn Taymiyyah, one of the Jurists from the l:Ianbalite school of thought narrated: "As for the bringing of a word explaining the meaning like explanation of a word of the Qur' an is fundamentally not possible; and therefore, 'ulama' of the Religion are unanimous that it is not permissible to recite the Qur'an in other than Arabic, whether one is capable or not".3I For, that would drive away the Qur'an from being the Qur'an of the Revealed, and eliminate ijaz (inimitability). Ibn Taymiyyah further transmitted in his book
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kitab iqtiqai al-sira! al-mustaqim on the !jadith about the differences of Jurists pertaining to adhkclr of ~alah whether it could be pronounced in other than Arabic or not? As for the Qur' an it cannot be recited other than Arabic regardless of one is capable or not among the people.32 Islam obligates and enjoins upon those who embrace it to learn Arabic language, because it is the language of the Qur' an and a key for its understanding. Ibn Taymiyyah stated that the spirit of Arabic language was from al-din and the knowledge of the language was farq and wajib (obligatory).33 Certainly, the understanding of the Qur' an and Sunnah is farq . Both the Qur' an and Sunnah can not be understood except with the proper understanding of the Arabic Language. As for the difference of the I:Ianafite school on the permissibility of ~alah in translation of the Qur' an, the permittors visualize it as ibal:zah only upon weakness and disability and as concession. The I:Ianafites, of course, agree that translation is not Qur' an.34 Al-dhikr in ~alah in translation is controversial; no matter whether it is wajib such as takbir al-ihriim or not? Malik, ISQaq and AQmad in their authentic narrations have prohibited the translation of adhkiir in ~alah. Abil Yilsuf, MUQammad and AI-Shafi'i permitted it. Entire adhkar cannot be translated in the opinion of Malik, ISQakand some followers ofImam Shafi '1.35
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Islamic Ummah And Mastery Of Qur'anic Language Conclusion may be drawn from the above discussion that it is not possible and permissible to translate the Qur' an word by word. As for the thematic translation, although it is possible as far as some clear verses or themes are concerned it may not be completely free from pollution or distortion. The major problem is that some verses of the Qur' an are metaphorical. While translating the rhetorical dimension of the Qur' an, it is not possible to accomplish the correct meaning in the words of other languages. Translation of the commentary is therefore a necessity for communicating the message of Islam to people particularly other than Muslims. AI-l:Iafi:? Ibn l:Iajar appropriately and rightly pointed out that whoever entered Islam or would intend to enter into it, the Qur' an would be recited upon him. It is in most cases that such new comers would not understand it. However, it does not matter and it is alright to make him known the definitions and introduction of its legal rulings in translation. The phenomenon which we witness currently on the necessity of learning foreign languages by the Arabian ummah in order to be well equipped in sending academic delegations to other international Universities, or to study major books of the Universal sciences in its Universities, for in the foreign lan-
124
_METHODOLOGIES
guages there are many works on various discipline. This phenomenon calls for the need to expand the scope of knowledge and culture. We see it today that its domination is widespread among the thinking of people and limited its directions in life. This knowledge and culture have profound influence on morality, customs, imitations and transformed our public life into numerous forms driving out from the way of Islam and its merits. Other nations are not required to have translation of their books into Arabic language for they are academically and intellectually advanced. Muslim nations are in their way towards the renaissance, academically, culturally, morally, politically, militarily, and in terms of power and dignity from all over the world. But other nations strive to study Arabic Language in order to benefit from the sources of production of Islamic intellectual thought and heritage.
Translation Languages
Of The Qur'an
In Major World
Almost all languages spoken by Muslims have translations of the Qur'an with them. Usually, the text is printed along with the translation. If the language is undeveloped, many of the Arabic words of the Qur' an are taken over bodily into it for want of corresponding words in the language. Even in developed languages such as persian, or Turkish, or Urdu, the introduction of religious terms from Arabic gave a body of words which were common to the whole Islamic world. The
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Arabic words have been borrowed and used in other languages gladly.36 The first translation of the Qur' an was done in Latin language in 1143 CE at the request of Peter and not published till 1543 CE. According to some it was published approximately after four centuries by Theodore Bibliandre in Switzerland.37 The same publication was reproduced in 1668 CE in Morrocco. Maracci had produced in 1689 CE. a Latin version of the Qur' an with the Arabic Text and questions from various Arabic commentaries, carefully selected and garbled, so as to give the worst possible impression of Islam to Europe.38 Maracci was a learned man, and there is no pretense about the object he had in view, viz to discredit Islam by an elaborate show of quotations from Muslim authorities themselves. Maracci was himself a confessor to Pope Innocent XI; his work is dedicated to the holy Roman Emperor Leopold I; and he introduces it by an introductory volume containing what he calls a "Refutation of the Qur'an".39 Then comes the translation in the German language in 1616 at Nurmberg by Scheveiggon.40 Afterwards, Martin Luther, who was at the French council in Egypt in the seventeenth century published the German translation of the Qur'an.41 Then it was followed by Fredrick Megarlin in 1772, Josi Boysan in 1773, Theodore Arnold in 1746, Ullamann in 1853 and
126
_METHODOLOGIES
finally by the Ahmadia society from Berlin in 1938. It has been observed that the Ahmadiya association of Lahore has at hand, German and Dutch translations.42 In the Greek language, the Qur' an was published in 1880 from Athens by Pentpaki.43 It was reproduced by Dr. Rolls in 1886 from Madrid in Spain, Arterz in 1876 from Barcelona, another city in Spain, Kato in 1913 from Madrid. It witnessed two more publications both in 1931 C.E. and 1936 c.E.44 In the Italian language, the Qur' an was translated and published by Hamin in 1547 C.E. Others such as Kazo published it in 1847, Kasi in 1914, Frozo in 1928 and Botli in 1929.45 The French translations were published by M.Du Ryen in 1647 from Paris, Moses Sawary in 1783, De Tacy in 1829, Kasimirski in 1840, G. Pathein in 1852 and by Dr. Morris afterwards. In 1926, the Academic council of Paris published Le-Qur'an in French.46 The Qur' an was translated from Latin into Hebrew in the seventeenth century by Yaacob bin Israel. In 1887 another Hebrew translation was published by Herman Rekendarf.47 It was translated into Swedish language and published by Torinburgh in 1874.48 There is also a Russian translation of the Qur'an which was published in 1776.49 Dutch translations were published by Sehweigger
127
in 1661 from Nurnberg, Gara Samatra in 1668 from Laydon, Dr. Karz in 1860. Some more translations appeared in 1878, 1905 and 1916.50 The Qur'an was translated into English language and published several times by many translators. The first English translation was carried out by Alexander Ross from the French version. The next English translation was published in 1669 from London with its second edition in 1688 and the third one in 1806 but from the United States.51 Another translation by George Sale was published in 1734 and has since passed through numerous editions. 52 His translation has been looked upon as a standard translation in the English speaking world. The Orientalist G.M. Rodwell translated the Qur' an into English with the chapters arranged in chronological order, and was published in 1861 with its second edition in 1876.53 Though he tried to render the idiom fairly, his notes show the mind of a christian clergyman, who was more concerned to "show up" the Book than to appreciate or expound its beauties. 54 Plamer, who was a professor in the University of Cambridge translated the Qur'an into two volumes, and was published in 1880 from Oxford. It also was republished in 1905, 1928, 1929 from London.55 His translation first published in 1876 suffered from the idea that the Qur' an ought to be translated into colloquial language. He failed to realise the beauty and grandeur of style in the original Arabic. Yusuf 'Ali more justifiably called his translation careless and slipshod. Other translations were also pub-
128
lished among which notable personalites were 'Abd Allah Yiisuf 'All, Mul;1ammad Asad, Mawlana 'Abd Al Majid Daryabadl, Mol;1amed Pickthall, Mawlana Mul;1ammad 'All of Ahmadia Movement, Dr. Mul;1ammad 'Abdul I:Iakeem Khan (the first Muslim to undertake an English translation), Mirza' Abdul Faizal, Mirza Hairat Dehlavi, Ghulam Sarwar, Sir Syed Al;1madKhan, and Prof. Arberry of Cambridge.56 Yiisuf 'All had stated that the amount of mischief done by these versions of non-Muslim and anti muslim writers had led the Muslim writers to venture into the field of English translation. 57 The Qur' an was also translated into Chinese language and published in 1923 by Lopun Jodhwa, in 1931 by Chin Chak from Shanghai, in 1935 by Ching Chang and in 1937 by Ni Chang.58 The earliest Urdu translation was done by Shah 'Abdul Qadir of Delhi (d. 1826) since then, numerous Urdu translations have followed, some of which have been left as incomplete. 59 Among the complete ones, with much of it are used at present day, are those of Shah Rafi 'uddIn of Delhi, Shah Ashraf 'All Tanawi, Mawlavi Nazlr Al;1mad,Mawlana Mal;1mudalI:Iasan, Mawlana Al;1mad Raza Khan, Mawlana Fateh Mul;1ammad Jallendhari, I:Iaqqanl, 'Abdul Majd Daryabadl, Naeemudln Muradabadl, Mufti Mul;1ammad SharI, Mawlana Abu'l A'la al-Mawdudl, Amln Al;1sanIslal;1l,Pir Karam Shah al-Azharl, Abu'l
129
KaHim Azad and other prominent scholars.60 In Hindi, the translations of Dr. Ahmad Shah and Khawaja I:Iasan Nizami are wellknown.'61 In Sawahili, the language of East African countries such as Tanzania, Kenya, East Congo etc, the first translation was done by a Christian of Zanjibar, namely Father Godfrey which was published in 1923 from England.62 The first Bengali translation appeared in 1349 AH. Others were Na'lmuddin in 1899 and Muhammad 'AbdulI:Iaqin 1901.63 . Translations have also appeared in the protuguse language in 1882, in the Danish language in 1919, in Polish in 1928, in Roman in 1912, in Persian by Shaykh Sa'adi and also by Shah Wan Allah in 1737, in Panjabi by I:Iafi~ Mu~ammad Lakhwl, and in Turkish by Ibrahim Hilmi. In the Pushto language Tafsir-eWasir of Mawlana Murad 'All (1282 AH) and Makhram al- Tafsir by Mawlana Mu~ammad Eliyas (1313 AH) and translation of Tafsir-e-I:Iasani by Mawlana 'Abd Allah of Kot Waris (1930) are well known.64 Besides this, the Qur' anic translations have also been published into Japanese, Burmese, Malay, Gujarati, Thai, Sindhi, Tamil, Telugu, Malayalam and other languages to quote a few. 65 Translation of the Qur' an into English has been
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11I METHODOLOGIES OF THE QUR'ANIC EXEGESIS
divided into two categories by Abu'l Hasan 'All NadwL66 First, there are those penned either by nonMuslim Orientalists or by those Muslim apologists who were unduly impressed by the political ascendancy and industrial advancement of the West, such as, the Qadiyani exegetes, Shaykh Mu1)ammad 'Abduhu of Egypt, Sir Syed A1)mad Khan of India and Mu1)ammad Asad of Austria, but their writings never met the approval of the Muslims. Secondly, there are Muslim translators and commentators who mostly belong, excepting Marmuduke Picthal, to the Indo-Pak Sub continent. Pickthal was an English Muslim, a Journalist, and a literary man of standing but he, too, was commissioned by the then N i~am (ruler) of Hyderabad to undertake an explanatory translation of the Qur'an and he also wrote that work in India.67
Benefits Of Translation Translation of the Qur' an into international languages has the following benefits68 :1. It primarily benefits non-Muslims in understanding the message of Islam. They obtain correct picture about Islamic Weltanchaung and ponder over the signs of Allah (s.w.t) enshrined in the Qur'an. 2. It helps Muslims who do not understand the Arabic language in comprehending the meanings of the Qur'an.
131
3. It helps to present the Universal message of Islam to all sections of humanity. According to Mu1)ammad 'AlI al-Sablinl, translation of the meanings of the Qur' an is not only permissible but viewed as a necessity and obligation upon Muslims. Prohibition of translation would jeopradise da 'wah activities both among the Muslims and nonMuslims alike.
Pre-Requisites For Translation The following pre-requisites must be fulfilled translation whether it is literal or thematic. 69 for
1. That a translator should be proficient in both the languages, the language of origin and the language of translation. 2. That he should be completely familiar and conversant with the styles and charateristics of the languages which he likes to translate it. 3. That the version of the translation should be authentic in as much as possible to be in the right place of origin. 4. To perfect the translation with all meanings of the origin and its goals in complete keeping, as it is conditioned for translation. More over, these con-
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_METHODOLOGIES
ditions have two subsidiary conditions. (a) Firstly, existence of complete singular words in the language of translation equivalent to singular words which are found in the language of origin. (b) Secondly, resemblance of two languages in the hidden pronouns and the connections which tie the sentence for compilation of the construction.
Genius Of Arabic Language 'Abd al Majid Daryabadi referred to the genius of the language by recalling a few observations made by a distinguished Arabist, Alfred Fullume 70 :"Arabic is fitted to express relations with more conciseness than the Aryan languages because of the extraordinary flexibility of the verb and noun. Thus the ideas in break, try to break, cause to break, allow to be broken, break one another, ask someone to break, pretend to break, are among many variations of the consonantal augments without the aid of the supplementary verbs and pronouns which we have to employ in English. The noun, too, has an appropriate form for many diverse things, such as the time and place of an action, bodily defects, diseases, instruments, colours, trades and so on. One example must suffice. Let us take the root word d-w-r, which, in its simplest form, means to tum or revolve (intransitive)".71
STUDIES ON TRANSLA nON OF THE QUR' AN

dawwara, to turn a thing round; adiira, to make go round, and so to control. dawr, turning (noun) dawwar, pedlar, or vagrant dawran, circulation dawara,
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to walk about with someone
tadawwara } . . _ to be round III shape Istadara dawrah, one turning duwar, vertigo dawwarah, mariner's compass mudiirah, round water-skin
madar, axis mudfr, controller
'None of these forms are fortuitous, but are predetermined by the structural genius of the Arabic language' . To further enlighten the genius of the language, 'Abd al Majid Daryabadj quoted another example. It is relevant to cite the same here: "From the root word kataba "write", we have katabna, "We wrote", naktub, "We will write", kiitib "writing", a "writer", kifab "a book", maktab "a place of writing, a school", muktib "a teacher of writing "takiitabah "they two corresponded with one another" altaktib, "I will ask him to write", waktataba, "and he got his name written down in the register, "kuttab, "scribe", maklabat, "correspondence" etc.72
Impediments Confronting A Translator Translators of the Qur' an have to face plenty of imped-
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iments and obstacles. This is due to the uniqueness of Arabic language; which is not inherent in other languages of the world. 'Abd al Majid Daryabadl, in his introduction to ta/sir al-Qur'an gave a clear outline as to how the translators confront impediments and obstacles while translating the Qur' an, particularly into English. A brief outline of discussion on this subject presented by him is given below 73 :1. There is a large number of Arabic verbs that cannot be translated into English verbs, such as bakhila, asrafa, abtala, taghii, amiita etc. One has to perforce to render each of these words not by a single word, but by a combination of words. 2. There is no equivalent substitute to the Arabic mu{iari'(aorist) in English, or, for that matter, in any other language known to the translator. The Arabic mu{iari'is both present and future tenses combined, whereas in other languages (including English) a tense is either present or future. Thus, thousands of Arabic verbs are to be rendered into English as incompletely. 3. In the English language, there are only two numbers singular and plural. There is no single word to convey the sense of the Arabic dual (tathniyah) in nouns as well as verbs, both in the second and the third persons. 4. There is comparative dearth of asma' al~fll'il (nom-
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ina agentis) in English language, whereas they are abound in Arabic. muflif:zun, mu jizun, qiinitun, mustaqdimun, mushrikun, shiikirun, ~iidiqun and many similar words have to be rendered as adjectives or participles, not as substantives. 5. In Arabic language, the feminine plural in the second and third person is always distinguishable from the masculine. In English both genders are covered by "you" and "they". 6. Repetition of synonyms, chiefly for the sake of emphasis, is of frequent occurence in Arabic; in fact, at times it is considerable literary merit and beauty. In the English language there is no sanction for it. Thus, many such expressions as: inna nahnu nazzalna al-dhikra (literally means: Verily, We! Wel We have revealed the admonition), inna nahnu fa nuhyi wa numltu (lirerally means: Verily, We! Surely We! We quicken and cause death) have to remain only partly translated. 7. Another serious difficulty is caused by the case with which ellipses occur in the best and the finest Arabic style and both words and phrases have to be supplied by the reader to make the sense complete. At one time, it is only the subject that is mentioned and the predicate is entirely suppressed, and at another, the reverse is the case. The obvious duty of the translator on all such occasions is to supply the omission, although his attempts in many cases
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must be hazardous. 8. Finally, there is no real equivalence in the import of many of the Arabic and English words generally held to be synonymous. The Arabic word zana for instance, has no equivalent in English, both "adultery" and "fornication" being of much narrower import. Similarly english has few words to express such closely related Arabic terms as khawf, ashraq, tarhib and taqwa. Nor is English perhaps rich enough to indicate clearly the shades of meanings of such sets of words as qadir, qadir and muqtadar or ral:tman and raJ:tim,or tha 'ban, I:tayyahandjann.
Significance Of Learning The Arabic Language Arabic is the language of the Qur' an. It is a medium to attain its supreme objectives and mysteries which are inherent in the verses and vocabularies and abundant expressions with deluge of numerous sciences of humanity, nature, policy and community. Some people may say that whatever is in the Qur' an, inclusive of its objectives and sciences can possibly be realized in other than the Arabic language, if its commentary is properly translated into other languages of the people who cannot speak Arabic. It may be true to some extent, but to realize completely the established concepts of the Qur'an, sciences (ulum) and the mysteries hidden in it by the Master and vari-
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ous aspects on inimitability, is highly impossible. The phenomenon of inimitability (ijiiz) of the Qur' an from the angle of magnificence in the word, expression and the styIe is realized only in Arabic in which the text of the Qur' an appears. In other words, Arabic language is the basis for the concept of the inimitability of the Qur' an. If the Qur' an is transformed into other languages, its overflowing light will be vanished, the sweetness of the firebrand and elegance which it possesses will be extinguished from its beginning to end. Amir 'Abd al 'Aziz stated that "he was not inclined towards the opinion which obligates the learning of Arabic language by the Muslims, because such opinion is not strengthened by the evidence of reliable laws",74 He further stated that "I do not think such saying is except the bombardment of excretions of the words which is mentioned on the languages without proof,.75 The opinion with regard to the learning of Arabic language as non-obligatory is based on two foundations. Firstly investigation of an evidence which is possible of reliance on it as it is mentioned above. Secondly, inconveniencing the Muslims with learning of Arabic as an obligation introverts troublesome and nuisance or constriction. It is known that constriction and difficulty in the Sharl'ah are lifted and the Muslims are not burdened with it. Concerning this, the Qur'an states, "..... And Allah has imposed no difficul-
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ties on you in religion ...." (22:78) It is deduced from it, that it is enough for a Muslim to learn from Arabic what is possible by him for the recitation in ~aIah in order to perform :wIah correctly in accordance with legal requirements particularly because ~aIah will not be legally valid without reciting Sarah al-fatiJ:zah, which is one of the basic pillars in this magnificent obligation. In this manner, the exception of learning Arabic has relieved the conscience of a Muslim so that he performs the obligation of ~aIah which is established on the whole fundamental pillars and the importance of it is the recitation of the verses of the Qur' an in addition to Sarah al-fatiJ:zah. Pertaining to recitation of some verses of the Qur'an in ~aIah, Allah states, " .....Read Ye, therefore of the Qur' an as much as may be easy for you " (74:20) On the importance of Sarah aI-fat iJ:zah, both Bukhari and Muslim recorded on the authority of 'Ibadah bin al-Samit who said that the messenger Mu1).ammad (s.a.a.s) said; No ~aIah for those who did not read umm al-Qur' an. In another narration the Messenger said: $aIah would not be valid in which fatiJ:zat al-kitab was not recited. While summarising the opinions of the scholars on this issue, it could be inferred that it is not obligatory to learn Arabic language except what is essential for
STUDIES ON TRANSLA nON OF THE QUR' AN
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~alah to be valid which is nothing but the recitation of the Qur' an and some other verses, no matter how little that is.
CHAPT
SOME THEMES IN THE QUR' AN

JUSTICE
ndisputably,effective enforcement and implementation of Sharl'ah is possible only when it is based on solid foundation of correct 'aqldah of lman in Allah (s.w.t), the Hereafter, the Angels, His Books, His Messengers, Accountability, Reward, Punishment, Paradise and Hell. It is then that, Sharl'ah will create an impact on the life of human beings.
An unadulterated and faultless 'aqldah (creed) should be firmly established in the mind and heart of the people, in order to preserve and observe the Sharl'ah. The principles of Justice and ilJsan should also be harmoniously maintained in accordance with the wilTof Allah (s.w.t). It is obvious from here, that the message or the call of Islam was directed from its very inception towards correcting the 'aqldah and strengthening it for those who embraced the dIn and responded to the Call of the Messenger (s.a.a.s). Apparently, the Makkan phase of development of ummah concentrated towards cultivating taw/.zld of Allah (s.w.t) and establishing the authority of His Oneness and His existence. It is logical to say that the
SOME THEMES IN THE QUR'AN
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call was essentially made to believe in the Unseen (alghayb) such as belief in the existence of Angels, Resurrection, Accountability, Reward, Paradise and Hell. The belief in the Angels followed by the belief in the Messengers of Allah (s.w.t), and the revealed scriptures were the paramount ingredients of da 'wah. Since the Archangel functioned as an intermediary between the transcendant power - Allah (s.w.t) and the human agent (Apostle) in delivering the divine message, the belief in its existence and its role would subsequently strengthen the iman of a believer. Hence, much emphasis has been made to have correct 'aqidah. As for the Sharl'ah, it refers to the rules and regulations which stipulate the association between 'abd and his Lord. This also embraces the legal rulings pertaining to the acts of devotion, obedience, etc. through which an 'abd could desire for the pleasure of Allah (s.w.t) and the felicity of entering Paradise in the Hereafter. Among other stipulated elements of the Shari'ah are those legal rulings which determine the relationship between Man and his fellow individuals, between Man and himself; fulfilment of responsibilities and duties towards himself, his family, his children and his relatives, and also towards the society in which he lives in. This implies that everyone is required to know his rights and obligations so that he can uphold the justice that Allah (s.w.t.) ordered him to observe throughout many verses of the Qur' an. Therefore, enforcement of Justice is indispensable. The Qur'an
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emphasizes it in several places. "Allah commands justice, the doing of good, and liberality to Kith and Kin, and He forbids all shameful deeds, and injustice and rebellion. He instructs you that ye may receive admonition" (16:90). "Allah doth command you to render back your trusts to those to whom they are due; and when ye judge between man and man, that ye judge with justice ...."(4.58). Stand out firmly for justice, as witnesses to Allah even as against yourselves, or your parents, or your Kin, and whether it be (against) rich or poor, for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well acquainted with all that ye do (4: 135). The Qur'an is the book of justice. Therefore, verses of justice are marvellous and in abundance. Allah (s.w.t) says: "And the Firmament has He raised high, and He has set up the balance (of justice). In order that ye may not transgress (due) balance. So establish weight with justice and fall not short in the balance" (55:7-9).
"0 ye who believe! Stand out firmly for Allah, as "0 ye who believe!
witness to fair dealing, and let not the hatred of others
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to you make you swerve to wrong and depart from justice. Be just, that is next to piety ... "(5:8).
Concept Of Justice
Al- 'adl (Justice) refers to establishing and putting things at its proper and right place and also to fulfil duties objectively. According to scholars, the course in seeking the sustenance of Allah (s.w.t) in a way that is permissible by the laws is observance of Justice between human beings and himself, execution of the rights of others is justice, doing good to parents and kindness to them is justice, spending for his relatives is justice, to be beneficient for those who are good is justice and penalising the evil doer is justice, and so forth. Justice is a marvellous value frequently urged by the Qur' an. Maintenance of justice is required by every Muslim in this world. Administration of justice is strongly commanded by Allah (s.w.t). It would not be inappropriate if we comment that Judgement is a divine trust (amiinah). If someone, erroneously passes false judgement depriving other of his right or by inadvertently deciding in someone else's favour, it is a breach of trust. Injustice would lead to viciousness and rebellion in the society and pave ways for antagonism and conflict among the people. The victims of injustice would naturally endeavour to achieve their rights, even by adopting
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negative, uncultured and undersirable ways, for their inner conscience would propel them to behave likewise. Should injustice prevails, there would automatically emerge anarchy and transgressing the boundary of the institution of ai-jama 'ah. Here is an example of the prophet of Allah (s.w.t), Dawiid (s.a.a.s): when two people came to him to seek judgement on the matter which they disputed. About it, Allah (s.w.t) says: "Has the story of the disputants reached thee? Behold, they climbed over the wall of the private chamber" (38:21). "When they entered the presence of Dawiid, and he was terrified of them, they said: Fear not: we are two disputants one of whom has wronged the other. Decide now between us with truth and treat us not with injustice, but guide us to the even path" (38:22). Further Allah (s.w.t) says: "This man is my brother. He has nine and ninety ewes, and I have (but) one. Yet he says, commit her to my care, and is (moreover) harsh to me in speech. Dawiid (said), He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes. Truly, many are the partners (in business) who wrong each other; not so do those who believe and work deeds of righteousness, and how few are
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they? And Dawiid gathered that we had tried him: he asked forgiveness of his Lord, fell down, bowing (in prostration) and turned (to Allah in repentance)" (38:23-24). So we forgave him this (lapse): he enjoyed indeed, a near approach to us and a beautiful place of (final) return" (38:25). This narrative indicates that prophet Dawiid (peace be on him) was the target of this complaint by one of the opponents who was the owner of the female sheep and he listened to him. He proceeded without asking the other opponent who was the owner of ninety nine female sheep. Indeed prophet Dawiid was cautioned of this story. As found in the Qur' an, he realised that Allah (s. w .t) had tried him. Thus, he asked forgiveness from Allah (s.w.t.). The offence from the Apostles is a terrible thing and great misfortune in the sight of Allah (s.w.t).
Role Of A Judge In Islam, both the role of a judge and judicial system are obviously distinct. Judgement should be made only in accordance with the divine laws of Islam. None is authorised to innovate or enact anything in the system contrary to the teachings of the Qur' an. The Qur' an frequently refers to judges who do not adjudicate in consonance with the divine laws as fiisiq (unrighteous), :;:iilim (unjust) and kiifir (faithless). The Qur'an states:
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"..... .If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) unbelievers" (5:44). "..... And if any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) wrong doers" (5:45). " ..... .If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel" (5:47). The mistake from the Apostles was a terrible thing. Thus Allah (s.w.t) regards judgeship as a responsibility of the Apostles. Allah says: "0 Dawud, We have indeed appointed thee a viceroy in the earth, so judge between man justly, and follow not desire that it beguile thee from the way of Allah ..." (38:26). Allah (s.w.t) further tells (s.a.a.s) as follows: Apostle MUDammad
"We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by Allah: so be not (used) as an advocate by those who betray their trust" (4.105). Allah (s.w.t) commands all those who hold positions of judgeship to uphold justice and administer with fairness:
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"...And when ye judge between man and man, that ye judge with justice. Verily, how excellent is the teaching which He giveth you, for Allah is He who heareth and seeth all things" (4:58) Allah (s.w.t) commands upholders of justice. the believers to be
"0 ye who believe stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just, that is next to piety and fear Allah for Allah is well-acquainted with all that ye do" (5:8).
Qualities Of Judges It is required that those who are the custodians of Justice and those who give judgement on disputed matters especially controversial issues before a court of justice should be among the people of knowledge (ahl al- 'ifm). It is also required that the one who assumes this responsibility should be one among the sagacious and intelligent personalities. The qualities and characteristics required for judgeship have been comprehensively illustrated in the books of all legal scholars of Islam. Their characteristics include, strong iman (faith), ability of ijtihad, higher order of intelligence and 'adalah etc. It shows as to how Islam pays special attention on the importance of judgeship. This is to preserve individual right, societal right and right
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of nation and safeguard subsequently socio-economic and political right of every man. Islam stresses on the importance of learning and knowledge here. The conspicuous values such as piety, righteousness, honesty and integrity and sincerity could produce conscience which would resist any influence either internal or external while administering justice. A prophetic tradition mentions three categories of judges, two of whom are in the Fire and the other one in Paradise. The judge who passes judgement consciously and deliberately without the truth is in the Fire. The judge who passes judgement unknowingly, and destroys rights of the people, he is in the Fire. The judge who passes judgement with truth knowingly, he is in Paradise. To cite the text of a ljadlth: "Buraydah reported from the Prophet (s.a.a.s) as saying: Judges are of three types, one of whom will go to Paradise and two to Hell. The one who will go to Paradise is a man who knows what is right and gives judgement accordingly; but a man who knows what is right and acts tyrannically in his judgement will go to Hell; and a man who gives judgement for people when he is ignorant will go to hell". In another Tradition. "Amr b. al-' A~ reported the Apostle of Allah (s.w.t) as saying; when a ruler gives a decision having
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tried his best to decide correctly and is wrong, he will have a single reward". None has the right to pass judgement without accumulating complete facts and evidences and realising the truth of any case. As to the one who is absolutely conscious of passing wrong judgement, he intentionally deprives someone of his right. In this case, the judge breaches the amanah (trust). Thus, messenger MUQammad (s.a.a.s) mandated upon his Companions to be truthful while presenting narrations of complaints of various aspects to facilitate and understand the problems. Apparently, the above discourse reveals the significance of the enforcement of the laws of Allah (s.w.t) and administration of justice is a heavy task. It needs great sincerity and total commitment. This is the reason why many conscientious people in the past avoided the office of judgeship even at the cost of torture, persecution, imprisonment and exile. However, it does not imply that those who held the office of judgeship were comparatively less virtuous. The Qur' an narrates an incident that had occured during the period of Dawiid, Prophet of Allah (s.w.t), who had passed judgement differently from his son's (Sulayman) judgement to some people. The Qur'an cites about it "And remember Dawiid and Sulayman, when they gave judgement in the matter of the field
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into which the sheep of certain people had strayed by night. We did witness their judgement" (21 :78). The following was the actual episode in which both Dawiid and Sulayman deliberated: "The sheep, on account of the negligence of the shepherd, entered into a cultivated field by night and ate up the young plants or their tender shoots, causing damage, to the extent of perhaps a whole year's crop. Dawiid was a king, and in his seat of judgement he considered the matters so serious that he awarded the owner of the field the sheep themselves in compensation for his damage. The Roman Law of the Twelve Tables might have approved this decision, and on the same principles was built up the Deodand doctrine of English Law, now obsolete. His son Sulayman, a mere boy of eleven, thought of a better decision, where the penalty would better fit the offence. The loss was the loss of the fruits or produce of the field or vineyard: the corpus of the property was not lost. Prophet Sulayman's suggestion was that the owner of the field or vineyard should not take the sheep altogether but only detain them long enough to recoup his actual damage, from the milk, wool, and possibly young of the sheep, and then return the sheep to the shepherd. Dawiid's merit was that he accepted the suggestion, even though it came from a little boy: Sulayman' s merit was that he distinguished between the corpus and income, and though a boy, was not ashamed to put his case before his father. But in either case it was Allah
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(s.w.t) Who inspired the true realisation of justice. He was present and witnessed the affairs, as He is present everywhere."
SUPPLICATION ( DU'A ) The need to seek the help of Allah (s.w.t)-the Creator is absolutely necessary for every human being. Every individual requires His mercy in every thing. Man is in need of the Great existence who procreated him besides providing him with the sound senses, the limbs and the intellect. Allah (s.w.t) prescribes all imperatives and commandments. He is the Owner of the goodness of the reward and the Provider of the felicity for Man in everything. Therefore, there is no way for a human being in the presence of this reality except to open the door of al-du 'a, by which he penetrates into the mercy of His Lord and completely enters into it. It is a destination for humanity. If anyone calls his Lord as a believer, there is an immediate response for him. The truth is that a human being does not claim to possess cognizance of every benefaction and blessing of Allah in the du 'a and from the unveiling of the secrets and mysteries. The Qur' an constantly cites many du 'a of the Apostles and pious people apart from the beautiful names of Allah (s.w.t) by which we are commanded to call Him. In this manner, the Qur' an transmits the treasures
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of the deposited righteousness. There is no limitation for du'd. The Muslim is surrounded by the frequency of the sayings of the Qur'an. " O! My Lord Truly am I in (desperate) need of any good that thou dost send me! (28:24). Indeed, the Qur' an describes the purpose of du'd, its pillars, conditions and possibility of its demand, the names and the words by which we are expected to call Him. Should there be a dU'd then there will be certainly response from Him as He says. "When My servants ask thee concerning Me. I am indeed close (to them). I listen to the prayer of every suppliant when he calleth on Me ..." (2: 186) The du'd is an anthem. It is a kind of chanting and supplication of the believers. It is a spiritual food and emotional nutrition for Man. It is obligatory to intermingle every kind of obedience and acts of devotion. As for ~aldh after tawl;zid, it is obligatory, and its beginning is the recitation of umm al-kitdb al-fdtil;zah with its seven verses. As it is mentioned by Ibn Jarlr, this is enough as far as its validity is concerned for it begins with du'd and ends with du'd. There are many aspects of jabar (compulsion) influence and so is ikhtiydr (option) in the Qur'an. We recognize many verses in the Qur' an leading to an understanding of jabar. As Allah says, "But ye shall not will except as Allah wills -the Cherisher of the worlds" (81 :29) "Of no profit will be
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my counsel to you, much as I desire to give you (good) counsel, if it be that Allah willeth to leave you astray. He is your Lord and to Him will ye return" (11: 34) However, there are also other verses giving the meaning and sense of ikhtiyilr (option). Allah says "Say the Truth is from your Lord. Let him who will believe and let him who will reject.." (18:29). All creatures of the Universe obediently and submissively surrender to ulUhiyyah. Their submission made them to operate in conformity with the method that has been prescribed or obligated. If we looked minutely, we would have known that such position was not jabar and there was a stand for ikhtiyilr also. In this direction, we observe that the state of submission to Allah is ikhtiyilr. Precisely, the du'il initiates conversation between Man and his Lord. It is the brain of the acts of devotion and permanent bond between Man and his Lord. The dU'il is not only a right for human beings but also for other creatures as it is stated in the Qur' an. "And neither heaven nor earth shed a tear over them ...." (44:29). The du'il is a confession of the slave (abd) to Allah-the Sustainer - the only one, with his need and complete servitude to Him. The du'il in Islam is a comprehensive worship, a sort of prayer, a relationship and sanctification and consecration for the self of Allah (s.w.t) and the glorification of His praise. It is not the using of amulet, talisman or incantation with the hope of
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defending against good. This is because the du 'a is an act which is rewarded. Whosoever truthfully, honestly and sincerely does it, indeed, he attains felicity in the realization of the du 'a s reality.
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The du 'a according to the Qur' an is an adoration, invocation and remembrance of Allah (s.w.t). Allah says: "Of their goods take alms that thou mightest purify and sanctify them, and pray on their behalf. Verily thy prayers are a source of security for them ..." (9: 103). The ~alah of the Apostle (s.a.a.s) is du 'a for us to demand forgiveness and mercy. This is further clear from the text of the Qur' an: "He it is who sends blessings on you, as do His angels that He may bring you out from the depths of darkness into light..." (33:43). Allah and His angels send blessings on the prophet. O! ye that believe! Send ye blessings on him, and salute him with all respect" (33:56) The du 'a of request is supplication to get benefit for the one who makes it since no one has the prerogative to bestow the mercy except Allah. The response to this kind of du 'a is a gift. Pillars and pre-requisites of du 'a which are obligatory should be observed by the one who calls. It is also necessary to be truthful and peaceful in religion and have conviction for the response. Allah (s.w.t) says: "They will say, Yes, they will reply, then pray (as ye like) But the prayer of those without faith is nothing but (futile wandering) in (mazes of) error" (40:50). It is obligatory on him to ameliorate lman combined with perfect confidence in
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Whom the du'ii is made and His Omnipotence, as it is said by the Prophet that "You call Allah with the hope of getting response". It is also important for the one who makes a call to have good understanding and his heart is capable of unveiling the reality of intention. Therefore, it is desirable for a human being to choose adhkiir which is the best, superior and virtuous sayings and actions. Ibn al-Qayyim described the difference between the du'ii and 'ibiidah while commenting on the verses. "Call on your Lord with humility and in private for Allah loveth not those who trespass beyond bounds. Do no mischief on the earth, after it hath been set in order but call on him with fear and longing (in your hearts) for the mercy of Allah is (always) near to those who do good" (7:55-56). In prayer, one must avoid arrogance or show or loudness or vanity of requests or words. If excess is condemned in all things, it is specially worth of condemnation when we go humbly before our Lord. The man who prays with humility and earnestness finds the avenue prepared by Allah (s.w.t) for his spiritual advancement. We know the du'ii is an application seeking reward in the Hereafter and forgiveness from all previous sins. It is a pursuit of request for himself and submission in the world as a means of obtaining peace and the fear is a devise towards discontinuation of disobedience and the hope is a medium for submissiveness,
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obedience, good opinion with the compassionate, and the trust in Him is aimed at from each direction and medium for the legitimate adhkiir is superior than the invented adhkiir and authentic frequent calls are more important than group calls if it is permissible. The conditions must be met in addition to the etiquettes which are obligatory during the process of application or request". Call on your Lord with humility and in private ...."(7:55) The du'ii is an eternal contemplation of Allah (s.w.t) at each and every occasion and circumstance and at every time. The performance of the dhikr is obligatory. There is a text in the Qur' an relating to its obligation. Imam al-Ghazali said that after the Book of Allah, the acts of devotion (ibiidah) which could be perfomed by the tongue is dhikr of Allah (s.w.t) as Allah says ..."And celebrate the praises of Allah often (and without stint) that ye may prosper" (62: 10). The dhikr is the glorification of Allah (tasbi/:L), exaltation (tamjid), elimination of anthropomorphic elements from the conception of deity and calling Him by the beautiful names. It is apparent, that the Angels circumambulate Allah (s.w.t) in the ways soliciting the people who perform dhikr. The dU'ii according to some 'ulamii is necessary to be with the words determined by Allah (s.w.t) as transmitted by the Qur'an or Sunnah of mutawiitir or by those who are essentially virtuous. But others hold an opinion that all people cannot be compelled to perform dhikr with words
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fixed by the messenger and the words from the Book of Allah (s.w.t). However, as for the circumambulation (fawiij) in the ka 'bah with seven courses and the du'ii in it are concerned, it is necessary to be in accordance with what has been transmitted. However, the believers can call Him as if they see Him.
Pillars Of Du 'ii After selecting the wording of dU'ii with due respect combined with obligatory etiquettes required by the one who makes du'ii, it is important to follow the prerequisites and the pillars of du'ii and fulfil them. The niyyah (intention) should be perfect and sincere to achieve the objectives. Should anyone call on Allah alone, he should not call anyone with Allah (s.w.t). That is, if he calls on other deities with Allah (s.w.t), then his works will be considered to be deviated and there is no trustworthiness in his intention. One of the conditions for the one who makes du'ii, is to bring it forth from the bottom of his heart with sincere belief in Allah (s.w.t) and genuiness in the conviction with qadar (divine destiny). Among the significant pillars of du'ii are the time and the place. It is understood that Allah (s.w.t) favoured and preferred some timings over others and so too are the places of performance. Allah (s.w.t) knows the human beings and the importance of choos-
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ing the time is also clear. Allah (s.w.t) described to us intervals of time which has been preferred over the other like the festivals of 'ld and its successive days. The Qur'an mentions: Wai 'a~r, wa Qur'iln ai-fajr, wai mustaghfirlna bil ashar. Glorification of Allah (s.w.t) at night, du'il in Ramadan, selecting the day of 'Arafah as a fixed place for du'il and iayiat-ai-qadr are the timings recommended. The du'il in the presence of the angels who descend in the iayiat ai-qadr has specific superiority as says Allah (s.w.t). "Until the rise of Mom" (97:5) and Allah (s.w.t) prefers du'il at night as says: "And what will explain to thee what the Night of Power is?" (97:2). These verses indicate the importance of choosing the time for du'il and also jum 'ah for whoever perceives its time. It is obvious that the mercy of the Lord also depends partly on time; there are verses signifying as well as the Sunnah speaking about the good and commendable nights. However, it does not imply that the restriction on timing should be observed, but it is up to a human being to call on anytime as he feels appropriate and convenient. Read the following verses of the Qur' an which explore the timings: "And celebrate the name of thy Lord morning and evening" (76:25). "And part of the night, prostrate thyself to Him;
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and glorify Him a long night through" (76:26). "O! thou folded in garments! stand (to prayer) by night but not all night, half of it, or a little less, or a little more and recite the Qur' an in slow, measured rhythmic tones" (73:1-4) "They were in the habit of sleeping but little by night, and in the hours of early dawn, they (were found) praying for forgiveness" (51:17-18). "Now await in patience the command of thy lord for verily thou art in our eyes; and celebrate the praises of thy Lord the while thou standest forth, and for part of the night also praise thou him and at the retreat of the stars" (52:48-49). "Bear, then, with patience, all that they say, and celebrate the praises of thy Lord, before the rising of the sun and before its setting. And during part of the night (also) celebrate His praises and (so likewise) after the postures of adoration" (50:39-40). "Celebrate the praises of Allah during the appointed days ...."(2;203). "Guard strictly your (habit of) prayers, especially the middle prayer and stand before Allah in a devout (frame of mind)" (2:238). Suffice it to say the above verses substantiate the
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importance of time for the remembrance (dhikr) of Allah (s.w.t) and to make du 'a. Therefore, it is said that the best du 'a is the one which is made on the day of 'Arafah by those who are present there. After this, timing for the glorification both morning and evening, retreat of the stars, retreat of every prayer, during the days of /:La}}, 'umrah and at the time of rain or abundant rain, hours of junction, hours of violence and the du 'a in the middle of the night and hours of the dawn, are recommended. Remains with us is the selection of places for du 'a. The places are also equally important. Essentially, it is necessary to make du 'a in a clean place. Remembrance of Allah (s.w.t) may be performed at any place. However, there are places recommended and preferred by Him over other places such as the place of 'Arafah, the holy ka 'bah, the place from which the vision of ka 'bah is seen for the first time, Bayt al-Muqaddas, the dome of the Mosque of 'Vmar (in Jerusalem) and places of the Apostles. Allah (s.w.t) has selected and His selection is the best. As for the selection of places for du 'a, the ka 'bah, vicinity of Makkah, 'Arafah, the mosque of al-Aq~a, rawt;lah of the Apostle, maqam Ibrahim at ka 'bah, du 'a after ifadah, at the /:La}}station of Muzdalifa, east of Makkah, istighfar between Muzdalifa, Mina and Makkah are significantly important. Then the mountains; mountains of sinai, mubarak which is the mosque of al-aq~a and its surroundings, places of the revelation at the lifetime of the Apostle and at each
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pulpit which is clean. If the du 'a is made in these places, Allah (s.w.t) bestows upon us His mercy and provides light by which we can go along, and forgives us who is the Forgiver, the Merciful. The signs recognized by Allah (s.w.t) is al-sa'i after lawaf (circumambulation) between al-~afa (mountain) and al-marwah. Likewise, there are places on earth which are recommended as stated in the Qur'an. "Allah's good pleasure was on the believers when they swore fealty to thee under the tree ... " (48:18) or cave /:lira' or thawr. We observe in the Qur'an that it mentions the du 'a of Prophet Zakariyyah in the pulpit when he knew the service of the angels to Maryam (s.a.a.s). Besides this, the places of dhikr are also the places of Islamic expeditions and friends of Allah (s.w.t) where the angels surround. The qiblah and the mi/:lrab in each Mosque are also the places of du'a acceptable, if Allah (s.w.t) wills. Undoubtedly, the Qur' an has drawn our attention through its statements to search for places recognized by Allah (s.w.t) in the Hereafter also, as favourite places, such as to ask for Paradise, and the higher firdaws under which the rivers flow and with it good places like Jannah 'adnan and also Jannah al-ma wa. The places which are good and encompassed by the angels and also the grave of the Messenger and his pulpit in the Mosque in Madina. Likewise, du'a in the places of war, expedition and incidents in the path of Allah (s.w.t) and the defence of the din is recommended, because these are also places where the angels
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descend and circumambulate the Lord.
with the permission of
Response To Du a
There is no du'a unanswered. Allah (s.w.t.) responds to the du 'a of all people. However, the form of response differs from person to person. Some du 'as are responded immediately and directly without any delay, and it is called "Immediate Response", indeed perceived by the one who makes du 'a for example to be guided by Allah (s.w.t) towards a thing one lost or makes it possible for one to perform J:zajj in a year or to bestow His sustenance or safeguard one from anything such as danger. Secondly, the response will be delayed for a period of time which may be short or long, and nobody knows it except Allah (s.w.t.) but the 'abd (the slave) finds response for his du 'a and it is called "Delayed Response". Nevertheless, there is also response in other ways which nobody knows its styles and forms except Allah (s.w.t.). For instance, Allah (s.w.t) postpones the response in some cases for someone who makes du 'a to the Hereafter and that is subject to the will of Allah (s.w.t.) whereby He is the only one Who knows the phase of certainty of what would benefit the one who makes du 'a and what would be better for him. Thus, it is necessary for us to know that the result
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of du'ii will be good and it is not appropriate for us to stand in a position of waiting for the response. It is necessary to continue our life to be in accordance with its method, and to have in mind that Allah will respond to every request. The best response will be the reward of the 'ibiidiit and booties. Allah (s.w.t) accepts from His pious slave his actions and forgives his sins and shows him mercy and increases His forgiveness and compassion from His treasury. Man finds himself protected by the transcendent power due to his du'ii on the days of Reckoning, Resurrection, blowing of the Trumphet, occurence of the Doomsday and the day of judgement. Suffice it to cite the statement of the Prophet (s.a.a.s) that no dU'ii will be left unresponded and stated further that Allah (s.w.t) says, whoever calls me, I do respond, whoever asks me, I do give, whoever asks forgiveness from me I do forgive him I am the most compassionate and the most merciful. The following are some of the du'ii mentioned in the Qur'an: "Our Lord condemn us not if we forget or fall into error; our Lord lay not on us a burden like that which thou dids't lay on those before us; our Lord! lay not on us a burden greater than we have strength to bear. Blot out our sins and grant us forgiveness, have mercy on us. Thou art our protector help us against those who stand against faith". (2:286)
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"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). "0 my Lord! Forgive me, my parents, all who enter my house in faith and (all) believing men and believing women and to the wrong-doers grant thou no increase but in perdition" (71 :28) "And say" 0 my Lord! enable me to disembark with thy blessing; for thou art the best to enable (us) to disembark". (23:29). ".....Our Lord pour out constancy on us and make our steps firm: help us against those that reject faith" (2:250) "Our Lord! thou art He that will gather mankind together against a day about which there is no doubt: for Allah never fails in His promise" (3:9) We have mentioned here a very few du'd among many stated in the Qur' an. As for those who would like to know more, may refer to the Qur' an, which contains the treasure of du'd.
PEOPLE OF THE SCRIPTURE IN THE QUR'AN Many Orientalists who have the knowledge of comparative religions discussed and debated on Islam quite
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comprehensively in the past which continues even today. Although some of them are Jews and Christians, they did not comprehend the spirit of the Qur' an except a little, who later joined the ranks of Islam. Despite the Qur'anic proclamation, the Jews and Christians, if they are true believers of their respective religion, should accept the call made in the Qur' an and contemplate on the facts mentioned in it. Unfortunately, in their interpretation they tend to ignore the claims of the Qur' an pertaining to antecedent Prophets and their mission. Contrary to the Qur' an, the .Juftuf and other previous heavenly scriptures such as Torah, Psalm and Gospel are the messages to nations and communities with their important people, and they did not transgress towards others. It confirms that the call of each Prophet or Messenger, prior to the last of the prophets Mul)ammad (s.a.a.s) begins with the phrase Yd Qawm which apparently implies that their message was restricted to a specific community. As the Qur'an states: "To the Madyan people (we sent) Shu'aib one of their own bretheren he said: O! My people! Worship Allah, ye have no other god but Him ..."(1l:84) "To the 'Ad people (we sent) HfId, one of their own bretheren. He said: O! my people! Worship Allah! ye have no other god but Him ..."(7:65)
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"To the Thamiid people (we sent) Salil)., one of their own bretheren, He said: O! my people! Worship Allah; ye have no other god but Him" (7:73) "We sent Noah to his people (with the command): Do thou warn thy people before there comes to them a grievous penalty" (71: 1) "We sent Moses with our signs (and the command). Bring out thy people from the depths of darkness into light and teach them to remember the days of Allah ..." (14:5) This was the exact situation. It was incumbent upon every Messenger to confine the communication of his message only to his community. As for the message of Islam delivered and communicated by the final messenger Mul).ammad (s.a.a.s), it was undoubtedly and absolutely the message to the entire humanity. Therefore, the address in the Qur'an is directed towards the entire humanity from all parts of the world including those who are addicted to shirk (polytheism) or worshipper of idols or the Sabians, or Zorastrians or those who are in /.zanafiyyah and the remnants of the religion of Ibrahim or to those of the People of the Book either a Jew or a Christian, black or brown, white or red or yellow and so forth. The following statements of the Qur' an clearly indicate the address made by Allah (s.w.t) to the entire
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humanity. "O! Men! Here is a parable set forth! listen to it..." (22:73) "O! Mankind! fear your Lord! for the convulsion of the Hour (of judgement) will be a thing terrible" (22: 1) "O! Mankind! do your duty to your Lord and fear the (coming of) a day when no father can avail aught for his son nor a son avail aught for his father. .." (31:33) "O! Mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes that ye may know each other ....(49: 13) "Mankind was a single nation and Allah sent Messengers with glad tidings and warnings and with them, He sent the Book in truth, to judge between people in matters wherein they differed. But the people of the Book after the clear signs came to them, did not differ among themselves except through selfish contumacy. Allah by His grace guided the believers to the truth, concerning that wherein they differed. For Allah guides whom He will to a path that is straight" (2:213) It means that Allah (s.w.t) has closed the accounts of the antecedent communities for the Qur' an has informed those who were before the mission of mes-
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senger Mu1)ammad (s.a.a.s), had good deeds after their [man, and there is a great reward by Allah and no fear for them, and to those who were present and knew its imperatives. The Qur' an says: "Say: "0 People of the Book! Come to common terms as between us and you that we worship none but Allah, that we associate no partners with Him, that we erect not, from among ourselves, Lords and patrons other than Allah. If then they tum back, Say ye: "Bear witness that we (atleast) are Muslims (bowing to Allah's will (3:64). "Ye People of the Book! Why dispute ye about Abraham when the law and the gospel were not revealed till after him? Have ye no understanding". (3:65) "0 People of the Book! there hath come to you our Apostle, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary). There hath come to you from Allah a (new) l~ght and a perspicuous Book; Wherewith Allah guideth all who seek His good pleasure to ways of peace and safety, and leadeth them out of darkness, by His will, unto the light, guideth them to a path that is straight. (5:15-16) The message is clearly defined confirming that what is between them is nothing but darkness which is contrary to the guidance towards the straight path.
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There is promise for them with forgiveness for what they had with them, and assurance that the Qur' an is the light and the clear Book to which the belief is obligatory for everyone who follow it. Look at the Qur' anic proclamation. "If only the people of the Book had believed and been righteous we should indeed have blotted out their iniquities and admitted them to Gardens of bliss". "If only they had stood fast by the law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course. But many of them follow a course that is evil" (5:65-66) Therefore, whatever they have right now do not possess piety and godliness. This is a kind of serious error and sin. It is incumbent upon them to leave it, since they are the People of the Book and believe in the Apostle MUQammad (s.a.a.s) and his din of Islam. In this case, they are forgiven and there will be great reward for them. They will be placed in the Jannah al-na'im. It is understood that those who are contrary and never believed in the Apostle, there will be no forgiveness and no abode in Paradise. Look at the Qur' anic declaration: "Say, "O! Men! I am sent unto you all, as the Apostle of Allah, to whom belongeth the dominion of
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the heavens and the earth: there is no god but He. It is He that giveth both life and death. So believe in Allah and His Apostle, the unlettered Prophet, who believeth in Allah and His words: follow him that (SO) ye may be guided" (7: 158) The following verse is addressing to all humanity including the Jews and Christians. Look at the declaration again: " .....But My mercy extendeth to all things. That (mercy) I shall ordain for those who do right, and practise regular charity, and those who believe in Our signs. Those who follow the Apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures) in the law and the Gospel, for he commands them what is just and forbids them what is evil, he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure). He releases them from their heavy burdens and from the yokes that are upon them ...." (7:156-157)
What Is In The Torah Those who of its legal bani Isrd' it other tribes look at the Torah will find each and every injunction is directed specifically towards (the Community of Isra'il) and not towards and nations.
In Torah's Scripture it appears as :"And the Lord
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spoke to Musa saying; Speak to every group of bani

lsrii'if ....
Elsewhere in the Scripture it is mentioned: "The Lord spoke to Musa saying; Speak to bani lsrii'if and tell them ...." Likewise, whatever is found in the Torah among the address to Musa is the message from Allah (s.w.t). This message is addressed to bani lsrii' if and therefore it is obvious that the religion is not universal and neither is the call of Torah. There is no reason as well as it is unfair to claim that the Torah's message is universal.
What Is In The Gospel We find in the four recognized cannonical gospels which are in the hands of the christians and in other preserved ecclesiastical evangels in the treasury of the Vatican, the Coptic Patriarchate and others, the texts confirm the fact that the Prophet of Allah (s.w.t) 'Isa, the son of Maryam was a representative from Allah (s.w.t) to the Jews alone, so much so he united both Phoenicians and Syrians. The Romans and others who ruled the land of the Jews had observed that he did not direct the message to them, as they felt that he did not perform any miracle which Allah (s.w.t) bestowed to him. Narrative of the Cannan woman who came to him seeking remedy for her mad daughter and he did not
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answer her verbally but it is stated that he cured her daughter is historically known and transmitted by numerous persons whose texts vary slightly from the Gospels. Numerous narrations point out that both Moses and Jesus (s.a.a.s) were specifically the prophets to the children of Isra'il. The Qur'an refers to it in the language of Moses and Jesus: Allah (s.w.t) says: "And Remember, Moses said to his people: "0 my people why do ye vex and insult me, though ye know that I am the messenger of Allah (s.w.t) (sent) to you .... ? (61 :5) "And remember, Jesus, the son of Mary, said: "O! children of Israel! I am the messenger of Allah (sent) to you, confirming the Law (which carne) before me, and giving glad tidings of a messenger to corne after me, whose name shall be A1)mad..." (61 :6) Therefore the wisdom behind the announcement of glad tidings from the Torah and the Gospel pertaining to the mission of Mu1)ammad (s.a.a.s) is that they were to wait and welcome the best of the Din-the comprehensive. Therefore, the call in the Qur' an is made to them and the following of the messenger Mu1)ammad (s.a.a.s) is obligatory upon them besides accepting it and making it victorious. But the majority of the People of the Scripture both in the past and the present had refused to recognize Islam. The Qur'an says: "If anyone desires a religion other than Islam (submission to Allah (s.w.t)), never
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will it be accepted of him and in the hereafter, he will be in the ranks of those who have lost (all spiritual food)" (3:85) Research made by scholars reveals that the People of the Scripture, prior to the advent of the mission of Mu1)ammad (s.a.a.s) were in the right path calling others to follow the teachings of Allah (s.w.t) without any deviation. They never worshipped any other deity except Allah (s.w.t) and refused to recognize the call of others. "How after they Messenger them? But shall Allah guide those who reject faith accepted it and bore witness that the was true and that clear signs had come unto Allah guides not a people unjust". (3:86)
Therefore, the word of Allah says:
"Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: "The guidance of Allah - that is the (only) guidance," wert thou to follow their desires after the know ledge which hath reached thee, then wouldst thou find neither protector nor helper against Allah". (2: 120)
THE QUR' AN AND PEOPLE The Qur' an is the final Scripture revealed from the heaven to the final Prophet Mu1)ammad (s.a.a.s). The
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Qur' an is the complete guidance constituting everything essential to humanity. It describes heavenly things guaranteeing good life on this earth and in the hereafter. It organizes the matters of worldly life, religious life and the life hereafter with the most superior laws and legislations and the most precious morality and character. Numerous characteristics are mentioned in it numbering approximately more than fifty such as wise, generosity, remedy, light and guide etc are some of the examples. Allah (s.w.t) made His attributes clear to humanity with evidence from the message as says in the Qur'an. "0 Mankind! there hath come to you a direction from your Lord and healing for the (diseases) in your hearts - and for those who believe, a guidance and a mercy". (10:57) The Qur' an was revealed with the truth in order for the Apostle and his followers among human beings to judge between the people. It became necessary for people to confess their belief (lmiin) in the Book completely which is nothing but the majestic Qur' an. It is not appropriate for someone to say that he would not believe in the Book revealed to the final messenger Mul)ammad (s.a.a.s), but he would claim to have belief in Allah (s.w.t) through the way of Nul) or Idris or before through the way of millah of Ibrahim or through Ya'qub, Musa and Dawud and does not believe Muhammad (s.a.a.s). Verily, among the pre-requisites and conditions for [man which Allah (s.w.t) had obligated upon the people completely is the belief in the Qur' an, because it is a comprehensive book for everything which has been scattered in
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the previous scriptures. It emerged as a testimony for the humanity. As stated by Allah (s.w.t): "To thee We sent the Scripture in truth, confirming the Scripture that came before it, and guarding it in safety so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the truth that hath come to thee...". (5.48) The Qur'an is the scripture that calls towards the belief in the first ~ul:zuf and also with the previous scriptures, and the belief in all the previous prophets who have been mentioned by Allah (s.w.t) as well as whose names are not mentioned. The belief in the prophets whose stories are cited in the Qur' an as well as whose stories are not cited is also absolutely necessary. For these reasons, that the Qur' an is regarded as al-Jiimi' (the Comprehensive Collected Scripture). The Qur' an is the Scripture in which there is no alteration, distortion, interpolation and pollution over the last one thousand and four hundred years. The followers of this scripture did not receive it with the objective other than the objective presented by Allah (s.w.t), and all the verses comprised in it were revealed by Allah (s.w.t). With regard to it the Qur'an states. "It is for us to collect it and to promulgate it. But when We have promulgated it, follow thou its recital (as promulgated). Nay, more,it is for us to explain it (and make it clear)". (75:17-19) Therefore, no work of the creation or humanity
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can harm it. Allah (s.w.t) himself has promised to safeguard it from distortion. None who is impure or unclean can touch it except those who are virtuously pure: Allah (s.w.t) cites "That this is indeed a Qur'an most honourable. In a Book well guarded, which none shall touch but those who are clean". (56:77-79) Truly, humanity knows that the Scriptures revealed earlier than Qur' an, whose protection, defense, care, concern and the observance of the legal injunctions were all entrusted to the people and to the 'ulamii) of the respective communities. The people were absolutely responsible to safeguard them. Among them, some were disloyal and treacherous and subsequently deviated from them and digressed what has been preserved from the Book of Allah (s.w.t). Of course, Allah (s.w.t) was witness to it. Therefore the Qur'an said: " .....If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) unbelievers". (5:44) Hence, the relationship of the people with the Qur'an which is the word of Allah (s.w.t) and an attribute among the attributes does not enter into the sphere of the place or the time and neither the beginning of it and nor the end. Therefore, it is obligated that the link with the Qur' an shall be a permanent feature as long as one lives on this earth, because it is a miracle. It is necessary to recite it, hear it, understand it and preserve it in the heart by committing it to memory so that human being becomes a challenge at every
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time to others and establish the Qur' an with its inimitable challenge to the entire humanity. It is strange that we see the Muslims preserving the Qur' an while we do not see the same spirit among the people following other than Islam preserving their Book textually inspite of their adherence to it. In Islam the matter of taw/:tld is important. It is the only demarcation line between kufr and lman. Whoever believes, it is necessary for him to believe in the Qur' an and whosoever did not believe in the Qur' an he would be undoubtedly a kafir. The Qur' an is explicit on the admonitions of the unbelievers. If people come up with better understanding of the Qur'an, yet not confessed their belief, it is not permissible for them to call themselves as Muslims and Mu'mins, such as freemasons, Bahais and those who deny the prophethood are not Muslims. Absolutely, they are not mu minun (believers) but equal to nonbelievers. The Qur'an is the Book of compassion and mercy. It challenges those who encounter it by itself, and answers to Satans who attempted to fabricate the Qur' an. Verily, this challenge is still unshakable and clear. The antagonists tried to accumulate the talents and powers to counter challenge the Qur' an but failed miserably. Even if they were to gather the whole world power in order to encounter the Qur' an, they would face massive defeat. Those struggling to produce similar to the Qur' an , they would end up with great catastrope.
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The Qur' an states: "But if ye cannot and of a surety ye cannot then fear the Fire whose fuel is Men and Stones which is prepared for those who reject faith". (2:24) Humanity will never see a book as miraculous as the Qur' an in such mangnificent organisation, glorious appearance, great substance, respectfully well kept, its uniqueness for miraculous and inimitable music in terms of its structure and constitution etc. The Book contains perfection in its meaning and truthfulness in its projection in order to penetrate the souls of humanity through their senses and feelings. The detailed formation of the styles and the rhetoric in it and taqdlm and ta khlr demonstrate that neither addition nor deletion of even a single alphabet is possible.
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The Qur' an carries distinguishing marks to the people. Allah (s.w.t) wants that there should be certain etiquettes as well as certain characteristics observed by the people. If a Man shapes himself with the Qur' an, then the Qur'an is a righteous deed, absolute truth and a perfect and clear evidence. Tn it, there is guidance and light. It moves and touches the emotional life. If a man listens to its reading, one can see the eyes full of tears as a sign of testifying the truth that it has come down from the Lord. In it there is love, friendship and kinship. The Qur' an makes its followers to maintain universal kinship, for they are all the same and descended from the same father and mother. Therefore, we see those who said we believed, they are
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absolutely contended with this in comparision with others participating in the hope and the message saying we don't have anything except to believe in Allah (s.w.t) and what came down to us is from the Truth. Is it not an insight and mental vision from the Lord? Is it not the most excellent expression. "Allah has revealed (from time to time) the most beautiful message in the form of a Book, Consistent with itself, (yet) repeating (its) teaching (in various aspects); the skins of those who fear their Lord tremble thereat: then their skins and their hearts do soften to the celebration of Allah's praises. Such is the guidance of Allah. He guides there with whom He pleases, but such as Allah leaves to astray, can have none to guide" (39:23) Truly, the Qur'an constitutes charm, sweetness and gracefulness. Verily, it manifests beauty and elegance. It is certainly lucrative. Neither it is the speech of a Man nor Jinn. Therefore, we are astounded as the Qur' an sets out to astound us. Those whose hearts are hardened and whose feelings and senses are becoming idiotic and those who do not take it when they hear it will not submit to the rulings of the Qur' an and their hearts will not melt and their skins will not soften upon its explanation. Therefore Allah (s.w.t) said upon this question "What then is the matter with them, that they believe not? And when the Qur' an is read to them, they fall not prostrate". (84: 20-21) Absolutely there is nothing after this Qur'an which could be cited as an evidence explaining to peo-
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pIe and as an authority expounding the world of Unseen and the witness (al-ghayb and al-shahadah). Allah (s.w.t) is the most compassionate and the most merciful who has nothing similar or in resemblance to him, who is praised by whatever is in the Heavens and the Earth. He is the might-wise.
THE QUR' AN AND THE WAR The da 'wah of Islam passed through successive and uninterrupted lassitudes of jihad and kifaf:z (struggle). Some people think that Islam began with the call of perseverence and endurance, then it was abrogated and replaced by al-qital (fighting). Nevertheless, the 'ulama of the usul (Usuliyyun) viewed it as not an abrogation, but as a change in the commandments of Allah (s.w.t) corresponding to the need of each situation. The Makkan phase of life no doubt warranted the need for perseverence and endurance in view of the weakness of the Muslims as well as their small number; because the call was still in an introductory phase and preliminary stage of explanation. When the Muslims emigrated to Madina, it became a centre and nucleus for them as well as a place to protect them. The population of Muslims increased in large quantity, thus creating their own army safeguarding them. At this stage Allah (s.w.t) permitted them to organise fight as a means of protecting their soul and defending their doctrines, to elimiJ
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nate and eradicate shirk from the surface of the earth and to demolish the advocation of idol worship and idolatory. Allah (s.w.t) states: To those against whom war is made, permission is given (to fight) because they are wronged, and verily, Allah is most powerful for their aid. (They are) those who have been expelled from their homes in defiance of right, (for no cause) except that they say "Our Lord is Allah". Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues and mosques in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid His(cause); for verily Allah is full of strength, exalted in might, (able to enforce His will). (They are) those who if we establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: With Allah rests the end (and decision) of (all) affairs". (22:39-41) Islamic da 'wah passed through numerous sceneries, including victory and defeat; violence and ease, and ease and hardship etc. The Qur' an was revealed most of the time at the end of victory educating and explaining that victory would only be from Allah (s.w.t) and therefore it was necessary to express gratitude to Allah (s.w.t) and to comply to His commandments.
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Some verses of the Qur' an were also revealed at the end of the defeat in a battle explaining the reasons for defeat and rebuked neglectful persons among the Muslims. Then it consoled the wounds of Muslims and wiped out the impact of defeat and prepared them for fighting again; and activated in them the selfreliance and self confidence and provoked them to fight and cultivated in them self-sacrifice. In the battle of Badr, victory from Allah (s.w.t) to Muslims was remarkably marvellous. The Muslims were joyful and expressed their gratitude to Allah (s.w.t) for this help. Then, they exploited the booties and in this connection, a verse was revealed. "They ask thee concerning (things taken as) spoils of war. Say: (Such) spoils are at the disposal of Allah and the Apostle: so fear Allah and keep straight the relations between yourselves: Obey Allah and His Apostle if ye do believe" (8: I) Likewise, the above verse elucidated the source of booties was from Allah (s.w.t) who supported and invigorated the believers with His help and obligated upon them to obey Allah and to leave away dispute and differences for the sake of common interest. In Uftud expedition, violation and infringement of hurlers for the command of the Prophet when they found that victory had indeed come close to Muslims in the beginning of fighting had occured. The
_183
Muslims speculated that victory of war had been almost achieved. Subsequently, they left their distinguished and strategic places which were assigned to them and rushed in order to collect booties. They unconsiously violated the command of the Prophet, as a result, the Muslims were massively wounded. The verses of the Qur' an were revealed at the end of the campaign consoling their injuries and calling them to observe patience and perseverence. Also to remind them that with difficulty there would be ease and with hardship there would be pleasure and relief. As says Allah (s.w.t): "And slacken not in following up the enemy; if ye are suffering hardships, they are suffering similar hardships; but ye have hope from Allah, while they have none. And Allah is full of knowledge and wisdom" (4:104). The Qur' an explains that nothing would be constant at one structure and as time changes the days also change. One day it is in your favour, and another day it is not; and thus it is obligatory not to anticipate the help. The Qur'an categorically states: "If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) we give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks martyr - witnesses (to truth). And Allah loveth
184
METHODOLOGIES
not those that do wrong". (3:140) As we have stated earlier, the Qur' an frequently and eloquently mentions everything after each incident that it is not only the book of training and legislation of laws of heavenly origin for the period of human life at the time of the prophet, during the days of his mission and its first generation, but it is the Shadah for each and every stage at every circumstance and as an illustration for the entire humanity till the Last day. In it are, instruction, guidance, education, expurgation, and preparation for the soul and extolment for the beneficience, and admonition and exhortation for Islamic path over avoidance of misdeed and offence. The Qur' an, after constructing useful, beneficial foundations in the fields of war and its various arts, indeed it advanced along this direction many unforgettable and immortal verses prohibiting people from arrogance, glory, deception, snobery, overweeningness and avoidance of indifference and treaty of alliance with the believers, and confidence that the help is from Allah (s.w.t). When the Jews revolted against the messenger Mu1)ammad (s.a.a.s) during his days, the Qur'an was revealed assuring help and calling him for jihad. Says Allah: "Behold! thy Lord did declare that He would send against them, to the day of judgement, those who would afflict them grievous penalty. Thy Lord is quick in retribution, but He is also oft-forgiving, most merciful" (7: 167). Therefore Allah (s.w.t) further said:
185
"Truly Allah loves those who fight in His cause in battle array, as if they were a solid cemented structure"
(61 :4).
Allah (s.w.t) called the Muslims to be positive, to persevere to be courageous, to progress to be sincere to Allah (s.w.t) and to have a desire in obtaining the pleasure of Allah (s.w.t) and to be committed to His commandments. As Allah (s.w.t) says, "0 ye who believe! When ye meet a force, be firm and call Allah in rememberance much (and often) that ye may prosper. And obey Allah and His Messenger and fall into no disputes lest ye lose heart and your power depart and be patient and persevering for Allah is with those who patiently persevere" (8:45-46) Many people do not understand the wisdom behind jihad and its objectives. Some people hold an opinion that negligence and staying away from jihad is a matter of sound judgement and cleverness. In reality, this attitude eliminates his heart and soul from being the party of Allah (s.w.t). Look at the message of the Qur' an reflecting in those verses: "It was not fitting for the people of Madinah and the bedouin Arabs of the neighbourhood to refuse to follow Allah's Messenger. Nor to prefer their own lives to his: because nothing could they suffer or do, but was reckoned to their credit as a deed of righteousness whether they suffered thirst, or fatigue, or hunger in the cause of Allah, or trod paths to raise the ire of the unbelievers, or received any injury whatever from an enemy,
186
_METHODOLOGIES
for Allah suffereth not the reward to be lost of those who do good" (9: 120) Therefore, the direction towards Allah (s.w.t) over the compatriots of violence is a magnificent and glorious way of the Apostles and the sincere worshipper of Allah (s.w.t). The du 'a is also an obligation and it is incumbent upon the Muslims at every stage and circumstance and at every need to learn it. The Apostles completely realized the superfluity of Allah (s.w.t) and understood the importance of du 'a upon every calamity, catastrophe and difficulty. The messenger Mu1)ammad (s.a.a.s) sought refuge and took guidance from Allah (s.w.t) at his every circumstance. Verily, Allah (s.w.t) informed about the appeal for aid (or call for help) with him during Badr expedition - an expedition by which Allah (s.w.t) separated the truth (al/:laqq) from false (al-baJil) and gave victory to Muslims over their enemies. Allah (s.w.t) placed Islam as a mean for obtaining victory and norm over the adversaries, and the Muslims were obligated to follow the path for its realization, then to adopt, apart from it, the du 'a. As Allah (s.w.t) says: "Remember ye implored the assistance of your Lord, and He answered you: "I will assist you with a thousand of the angels, ranks on ranks. Allah made it but a message of hope, and an assurance to your hearts: (in any case) there is no help except from Allah: And Allah is exalted in power, wise (8:9-10). Majority of the opponents attempted to accuse
187
Islam as a religion of violence and war. They further stated that it obligated upon the followers of Islam to disseminate it with the point of sword. Their antagonism was very deep which originated out of ignorance and lack of insight. Still, some Orientalists do not want to understand deliberately the objective behind declaring war and fighting as obligatory upon Muslims in the Qur' an and there is no excuse for them on it. The text of Surah albaqarah is very clear. Look at the verse: "Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. (2: 190). The jihad will not be duty bound except in the case of availability of fair and straightforward drive. Islam has sustained the oppressed and the weak, as well as preserved peace and love among the people.
NOTES AND REFERENCES

CHAPTER 1
1. 2. QATTAN, Manna', Maba~ith fi 'uliim al-qur'an, Muwassasah al-risalah, Beirut, 1983, p.323 ~ABDNI, Mu~ammad 'Ali, Al-Tibyan fi 'uliim al-qur'an, Maktabah al-ghazali, Damascus, 1401H, p.61. Also see: ZARKASHI, Badr ai-din Mu~ammad 'Abd Allah, Vol I, J:Ialabi, 1972, Also see: SUYDTI, AI-Itqan fi 'uliim al-qur'an, Dar al-fikr, Beirut, Vol I, p.74 Ibid., p.62 Ibid., J:IAMADAH, Fariiq, Madkhal ila 'uliim al-qur'an wa-al-tafsir, Maktabah al-ma'arif, Rabat, 1979, p.213 J:IASAN, Mu~ammad 'Ali, AI-Manar fi 'uliim al-qur'an, Dar alarqam, 'Amman, 1983, p.139 Ibid., ~ABDNI, op.cit., p.62 Ibid., Ibid., QATIAN, op.cit., p.327 ~ABDNI, op.cit., p.62 Ibid.,., p.63 Ibid., A~mad Von Denffer mentions that this concept of three kinds of ta/sir is borrowed from ~abiini, However, it is also discussed by Shaykh Khalid 'Abd a1-R~man al 'ak in his work Usal al-ta/sir wa qawa'iduhu. Dar al-nafa'is, Beirut, 1986 QATTAN, op.cit., p.347 ~ABDNI, op.cit., p.63 Ibid., SA WW AF, Mujahid Mu~ammad, Early Tafsir - A Survey of
3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14.
15. 16. 17. 18.
190
METHODOLOGIES
19. 20.
21. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41.
42. 43.
Qur' anic Commentary up to 150 A.H. in the book Islamic Perspectives edited by Kurshid AJ:1madand Zafar IsJ:1aqAn~ari, The Islamic Foundation, Leicester, 1979, p. I37 Ibid., Also see: DHAHABI, Al- Taf5ir wa-al-mujassirun, Cairo, 1961, Vol, I pp.38-39 Sawwaf quotes this from MuJ:1ammed b. Isma'il al Bukhari, al-'<;; aJ:1iJ:1, on the margin of FatJ:1al Bari, Cairo (1901-11), Vol 3, p.64 and AJ:1madb. 'Ali al-Razi al-Ja~~as, AJ:1kamal-qur'an, Istanbul, 1916, Vol I, p.288 SUyOrl, op.cit., p.192 Ibid., Ibid., Ibid., Also see: 'AZIZ, Amir 'Abd. Dirasat fi 'ulum al-qur'an, Dar al-furqan, 'Amman, 1983, p.158 .<;;ABONI,op.cit., p.66 Ibid., SUyOrI, Jalal-al-din, op.cit., Vol II, p.187. Also see: SAwwAF, op.cit., pp.135-145 ZARQANI, MuJ:1ammad 'Abd al-'A~im, Manahii al-'ifran fi 'ulum al-qur'an, Vol II, J:lalabi, n.d., p.15 SUyOrl, op.cit., SAwwAF, op.cit., p.139 DHAHABI, MuJ:1ammad J:lusayn, Al-Tajsir wa-al-mujassirun, Cairo, Vol 1,1961, p.67 Ibid., p.69 BUKHARI, .<;;ABONI,op.cit., p.70 .<;;ALIJ:I,'<;;ubhi,MabaJ:1ith fi 'ulum al-qur'an, Dar al-\Im lilmalayin, nd, p.290 DHAHABI, MuJ:1ammad J:lusayn, Al-Tajsir wa-al-mujassirun, Vol I, Dar iJ:1yaual-turath al-'arabi, Beirut, n.d., pp.83-88 .<;;ABONI,op.cit., p.153 Ibid., Ibid., ZAFZAF, MuJ:1ammad, AI- Ta 'rif bi! Qur' an wa-al-J:1adith, Maktabah al-faliiJ:!, 1984, pp. 178-1 80. The traditions are quoted on the authority of Tirmidhi and Nasa'j .<;;ABONI,op.cit., p.154 Ibid, p.155, Also see: SHAHBAH, MuJ:1ammad bin
__________
NOTES AND REFERENCES
191
44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59.
60.
61. 62. 63.
64. 65. 66. 67. 68. 69.
Mul:mmmad Abu, Al-Isra'Uiyyat wa-al-mawda'at fi kutub altaj~'Ir, Maktabat al-sunnah, Cairo, l408H, pp.8l-82 Ibid., Ibid., Ibid., ~ABONI, op.cit., pp.157-l58 ZARQANI, op.cit., pp.5l-54, Also see: ~ABUNI, op.cit, pp.157-161, Also see: ZAFZAFop.cit, pp.3l-36 ~ABONI, op.cit., p.158 Ibid., Ibid., Ibid., p.160 Ibid., SUYOTI, op.cit., SHAHBAH, op.cit pp.37-38 TA YMIYY AH, IBN, Muqaddimah fi- usal al-taf~Ir, Kuwait, 1971, p.115 ~ABONI, op.cit., p.163 'AK, Khalid 'Abd al-RaJ:1man, op.cit., pp.168-170. Also see: ZARQANI, op.cit., pp.54-56, Also see: SHAHBAH op.cit., p.78 T AYMIYY AH, op.cit., p.W5, Also see: IBN KATHIR, Tafslr al-qur'an al- 'azlm, Vol, p.5, Also see: BARAKAH, Ibrahim KhaEl, Ibn Taymiyyah wa juhaduhu fi al-tafslr, Al-Maktab alisliimi, Beirut, 1984, pp.143-l46. ~ABONI, op.cit., p.l64. Also see: ZARQANI, op.cit., pp.5758, Also see: J:lAMID, MuJ:1sin 'Abd. Dirasat fi usal al-tafslr al-qur'an, Dar al-thaqafah, Morrocco, 1984, pp.137-140, Also see: 'AK, Khalid 'Abd al-RaJ:1man, op.cit., pp.180-l82 ~ABONI, op.cit., p.169, Also see: ZARQANI, op.cit., p.78 Ibid., Ibid., Refer to pp.207-219 of the book usal al-taf~Ir wa qawa'iduhu by Shaykh Khalid 'Abd al-RaJ:1man al-'AK, Dar alnafa'is, Beirut, 1986 'AK, Khalid 'Abd al-RaJ:1man,op.cit., p.207 ~AB ONI, op.cit., p.172 Ibid., Ibid., Ibid., Ibid.,
192
70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87. 88. 89. 90.
METHODOLOGIES OF THE QUR' ANle EXEGESIS SUYUTI, op.cit., Vol 2, p.185 ZARQANI, op.cit., p.81 SABUNI, op.cit., p.175 ZARQANI, op.cit., p.81 SABUNI, op.cit., p.175 ZARQANI, op.cit., p.81 ZARQANI, op.cit., p.89 Ibid., SABUNI, op.cit., pp.178-179 Ibid., Ibid., Ibid., QATTAN, op.cit., pp.329-33I Ibid., pp.331-332 SHAHBAH, op.cit., pp.94-110 QATTAN, op.cit., p.354 Ibid., SHAHBAH,op.cit., Ibid., Ibid., Ibid.,
CHAPTER 2
1. 'AZIZ, Amir 'Abd. Dirasat fi 'uliim al-qur'an, Dar al-furqan, Beirut, 1983, p. 164. Also see: SUYUTI, JaIal al-Din, AI-Itqan fi 'uliim al-qur'an, Vol. II, Dar al-fikr, Beirut, 1979, p. 187. SABUNI, MuJ:1ammad 'Ali. AI-Tibyan fi 'uliim al-qur'an, Maktabat al-ghazali, Damascus, 1981, p. 179. SUYUTI, op. cit., p. 187. Also see: SABUNI op. cit., p. 179. SABUNI, MuJ:1ammad 'Ali, op. cit., p. 179. QATTAN, Manna'. MabaJ:1ith fi 'uliim al-qur'an, Muwassasah al-risalah, Beirut, 1983, p. 358. ZARQANI, MuJ:1ammad 'Abd al-'A?im. Manahil al-'irfan fi 'uliim al-qur'an, Vol. II, I:Ialabi, Cairo, n.d., p. 77. Also see: S ABUNI, op. cit., p. 180. SABUNI, MuJ:1ammad 'Ali, op. cit., p. 180. Ibid.
2. 3. 4. 5. 6.
7. 8.
__________
NOTES AND REFERENCES 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29.
193
30. 31. 32. 33. 34. 35. 36.
Ibid., Ibid., 'ALI, 'Abd Allah Yusuf, The Holy Qur'an, Translation and Commentary. Amana Corporation, U.S.A. 'AZIZ, Amir 'Abd. op. cit., p. 164. Ibid., Ibid., SABONI, MuQ.ammad 'Ali. op. cit., p. 181. Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., p. 182. Ibid., Ibid., Ibid., p. 182. Ibid., IBN T AYMIYY AH, Muqaddimah fi usiil al-tafsir, Manshurat dar maktabah bi! Q.ayat,Beirut, n.d., p. 36. 'AZIZ, Amir 'Abd. op. cit., p. 163. Also see: MuQ.ammad I:Iusayn al-dhahabi, AI-Ittijahat al-munQ.arifah fi tafsir al-qur'an al-karim, pp. 52-54. Ibid., p. 165. Ibid., Ibid., Ibid., Ibid., Ibid., Ibid. The Batniyyah interpretation is different. According to this sect, BaJ:trayn refers to 'Ali and Fatimah. See: SHAHBAH, MuQ.ammad bin MuQ.ammad Abu. Al-Isra' iliyyat wa-al mawdii 'at fi kutub al tafsir, Maktabat al-sunnah, Cairo, 1393 A.H., p. 88.
194
CHAPTER 3
I, 2. SUYUrl, JaI::il-al-dIn, Al-ftqan fi 'ulum al-qur'an, Dar al-fikr, Beirut, 1979, p. SA WW AF, Mujahid MuJ:1ammad, Early Taf~'ir - A Survey of Qur'anic commentary, up to 150 A.H., in the hook Islamic Perspectives edited by Khurshid AJ:1madand Zafar Isl:JaqAn~ari, The Islamic Foundation, Leicester, 1979, p.141, Also see: BAL TAJI, MuJ:1yuddIn, Dirasat ff al-taf~fr wa usuluhu, Maktabat al-hiHil, Beirut, 1987, pA8. SABUNl, Mul:Jammad 'Ali, Al-Tihyan.fl 'ulum al-qur'an, Maktabah al-ghazali, Damascus, 1401 H., p.73. TA YMIYYAH, IBN, Muqaddimah fi usul al-taj:l'fr, Kuwait, 1971, pp. 23-24. J:IAMADAH, F:1ruq, Madkhal ila 'ulum al-qur'an wa al-taf.I'fr, Maktabah al-ma'arif, Rabat, 1979, p.235. ZARQANl, MuJ:1ammad 'Abd al-'A~jm, Manahil al- 'irfan fi 'ulum al-qur'an, Vol II, J:Ialabj, n,d., p.19. DHAHABI, MuJ:1ammad J:Iusayn, AI-TafI'Ir wa al-mufassirun, Dar iJ:1ya al-turath al-'arabI, Beirut, n.d, p.104. TA YMIYY AH, IBN, op.cit., pp.23 - 24. SAHBAH, MuJ:iarnmadbin MuJ:iammadAbu, AI-flora' iliyyat wa almawdu 'atfi Kutub al-tajI'Ir,Maktabah aI-sunnah, Cairo, 1408H, p.64. ZARQANI, op.cit., p.19 DHAHABI, op.cit., p.113 SABUNI, op.cit., p.75 DHAHABI, op.cit., pp.107-109 SABUNI, op.cit., p.75 ZARQANI, op.cit., p.20 Ibid., SABUNI, op.cit., PP.75-76 'ASKALANI, IBN J:IAJAR, Tahdhlb al-tahdhlh, Vol 5, pp.810; Also see: DHAHABI, op.cit., p.l13 SABUNI, op.cit., p.76 ZARQANI, op.cit., p.20. Also see: Al 'nam, Vol 3, p.322. 21. Also see:SABUNI, op.cit., 76 Ibid., SA WW AF, op.cit., p. SABUNI, op.cit., pp.76-77
3. 4. 5. 6. 7. 8. 9. 10. II. 12. 13. 14. 15. 16. 17. 18. 19. 20. 22. 23. 24.
__________
NOTES AND REFERENCES 25. 26. 27.
195
28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57.
Ibid., SA"AD, IBN, AI-Tabaqat al-kubra, Vol 6, p.257. QATTAN, Manna", MabaJ:1ithfj "ulOmal-qur'an, Muwassassah alrisalah, Beirut, 1983, p.344. Also see: DENFFEl\, AJ:1madVon, "Ulum al-qur' an, The Islamic Foundation, Leicester, 1983, p.131 .sABON!, op.cit., pp.77-78 SHAHBAH, op.cit., p.67 .sABONI, op.cit., p.78 DHAHABI, op.cit., p.115 SA WW AF, op.cit., p. Ibid., .sABONI, op.cit., p.79 Ibid., Ibid., ZARQAN!, op.cit., p.21 .sABON!, op.cit., DHAHABI, op.cit., p.124 SHAH BAH, op.cit., p.68 .sABON!, op.cit., p.81 DHAHAB!, op.cit., pp.119-120 .sABON!, op.cit., p.81 Ibid., SHAHBAH, op.cit., p.69 .sABON!, op.cit., p.82 'ASKALANI, Ibn .f:Iajar, Tahdheb al-tahdheb, Vol 8, Hyderabad Press, 1327 H, p.351 .sABONI, op.cit., p.82 Ibid., Ibid,. .sABONI, op.cit., p.82 Ibid., Ibid., ZARQAN!, op.cit., p.21 DHAHAB!, op.cit., p.121, .sabOn! mentions that he used to pray 500 Rak'ah everyday. SAwwAF, op.cit., p.143. Ibid.,
196
_METHODOLOGIES OF THE QUR' ANIC EXEGESIS
CHAPTER 4
1. SA WW AF, Mujahid MuJ:1ammad, Early Tafsir - A Survey of Qur' anic Commentary up to 150 A.H., in the book Islamic Perspectives edited by Khurshid AJ:1mad and Zafar IsJ:1aq An~an, The Islamic Foundation, Leicester, 1979, p. Ibid. DHAHABI, MuJ:1ammad J:lusayn. Al-Tafsir wa al-mufassirun, Cairo, 1961-2, Vol. I, pp. 38-39. SA WW AF, Mujahid MuJ:1ammad. op. cit., p. 140. AL-SHARABASI, Qi$$at al-tafsir, Cairo, 1962, p. 68. SA WW AF, Mujahid MuJ:1ammad. op. cit., p. 140. Ibid., p. 140. Ibid. Ibid. SHAHBAH, MuJ:1ammad bin MuJ:1ammad Abu., Al-Isra'liyyat wa-al-mawdu 'at fi kutub al-tafsir, Maktabah al-sunnah, Cairo, 1393 A.H. p. 122. DHAHABI, MuJ:1ammad J:lusayn. op. cit., Vol. I, p. 214. IBN TAYMIYY AH, Taqiuddin AJ:1mad,Muqaddimah fi usul al tafsir, Manshurat dar maktabah bi! J:1ayat,Beirut, Labanon, n.d., pp.50-51. Ibid. DHAHABI, MuJ:1ammad J:lusayn. op. cit., Vol. I., p. 208. Ibid., Ibid., Ibid., Ibid., Ibid., DAwODI, Tabaqat al-mufassirun, p. 327. DHAHABI, MuJ:1ammad J:lusayn. op. cit., Vol. I, p. 224. Also see: ZARQANI, MuJ:1ammad 'Abd al-'A~im. Manahil al 'irfan fi 'ulum al-qur'an, J:lalabi, Vol. II, n.d. p. 29. Ibid. Ibid. DHAHABI, op. cit., Vol. I, p. 227. However AJ:1mad Von Denffer mentioned that he died in 383 A.H. See page No. 137 'Ulum al-qur'an. SHAHBAH, MuJ:1ammad bin MuJ:1ammad Abu. op. cit., p. 125.
2. 3. 4. 5. 6. 7. 8. 9. 10.
11. 12.
13. 14. 15. 16. 17. 18. 19. 20. 21.
22. 23. 24.
25.
__________
NOTES AND REFERENCES 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. .43. 44. 45. 46. 47. 48.
197
49. 50. 51. 52. 53. 54. 55. 56. 57.
Ibid. Ibid., SHAHBAH, op. cit., p. 127. IBN TA YMIYYAH, op. cit., p. 31. SHAHBAH, op. cit., p. 130. QATTAN, Manna', Mabafzithfi 'ulUm al-qur'an, Muwassasat al-risalah, Beirut, Labanon, 1983, p. 369. Ibid. Ibid., Ibid., Ibid., SABONI, Mul:iammad 'AlL Al-Tibyan fi 'ulUm al-qur'an, Maktabat al-ghazali, Damascus, 1981, p. 188. QATTAN, op. cit., p. 364. DHAHABI, op. cit., Vol. I, pp. 239-230. IBN TAYMIYYAH, op. cit., p. 53, Also see: QATTAN. op. cit., p. 365. SABONI, . op. cit., p. 188. QATTAN,. op. cit., p. 366. Ibid . DHAHABI, Mul:iammad I:Iusayn. op. cit., vol. I, pp. 294-295. QATTAN,. op. cit., p. 388. Ibid., Ibid., SHAHBAH, op. cit., p. 135. DHAHABI, op. cit., Vol. I, p. 297. Also see: DENFFER, Al:imad Ibn, 'Uliim al-qur'an, Islamic Foundation, Leicester, 1983, p. 139. SHAHBAH, op. cit., p. 135. ZARQANI, Mul:iammad 'Abd al- 'A~im. Manahil al- 'irfan fi 'ulUm al-qur' an, Vol. I, I:Ialabi, Cairo, n.d. p. 68. SHAHBAH, op. cit., p. 139. Ibid., DENFFER, Al:imad. op. cit., p. 138. SHAHBAH, op. cit., pp. 128-129. DHAHABI, op. cit., pp. 317-320. QATTAN, op. cit., p. 368. Also see: SHAHBAH, op. cit., p. 140. Ibid.,
198
58. 59. 60. 61. 62. 63. M. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76.
METHODOLOGIES OF THE QUR' ANIC EXEGESIS DHAHABI, op. cit., pp. 321-325. ~ABONI,. op. cit., DHAHABI, op. cit., pp. 333-336. Ibid., pp. 251-254. Ibid., SHAHBAH, op. cit., pp. 142-144, Also see: ~ABONI, op. cit., p.194. QATTAN, op. cit., pp. 389-390. Ibid., SHAHBAH, op. cit., pp. 145-148. DHAHABI, op. cit., pp. 325-362. Ibid., Also see: ~ABONI, op. cit., p. 194. QATTAN, op. cit., p. 372. DENFFER, Ahmad Von. op. cit., p. 141. Ibid., Ibid., QUTUB, Sayyid. Pi "?ilal-al-Qur'an. Mahdi Fa~lullah, Ma' Sayyid QUfub fi fikrihi al-siyasi wa aldini, Muwassasat al-risalah, Beirut, 1978, pp. 52-54. MAWDODI, Abu'l A'la, Tafhim al-Qur'an, (originally written in Urdu). GA WHAR, Altaf, The Challenge of Islam.
CHAPTER 5
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2. 3. 4. 5.
6. 7.
__________
NOTES AND REFERENCES 8. 9.
10.
199
II.
12. 13. 14. IS.

16. 17. 18. 19.
20.
21.
22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40.
41.
Ibid., Ibid., Ibid., DENFFER, AJ:1madVon. 'Ulum al-Qur'an, An Introduction to the Sciences of the Qur' an, The Islamic Foundation, Leicester, 1983, pp. 143-144. Ibid., Ibid., .'?ABUNI, MuJ:1ammad 'Ali., AI-Tibyan fi 'ulum al-qur'an, Maktabat al-ghazali, Damascus, 1981, pp. 207-208. QATTAN, op. cit., p. 318. Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., Ibid., 'ALI, Abd Allah Yusuf. Holy Qur'an, Translation and Commentary, Amana Corporation, U.S.A. 1983, p. xii. 'ALI, Syed Anwar, Qur'an the Fundamental Law of Human L(fe, Vol. I, Hamdard Foundation Press, Pakistan, 1987, p. 'ALl, 'Abd Allah Yusuf. op. cit., p. xii Ibid., 'ALl, Syed Anwar, op. cit., Ibid.,
200
42, 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 54. 55.
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INDEX
A Abu'l Khayr 'Abd Allah bin 'Vmar albaydawi - 95 'Abd Allah bin Ahmad al-Nasafi - 96 'Abd Allah bin Muhammad al-Khazin - 96 'Abd ai-Rahman bin Muhammad bin Makehly al-Tha'iah bi, al-Jazairi al Maghribi - 99 Abu' I A'la-al-Mawdudi - 104, 128 Al tauf Gauhar - 105 Abu Sufyan - 117 Abu Hamzah - 118, 119 Abu Yusuf 118,122 Abu Bakr bin ai' Arabi - 121 Ahmad Ibn Hambal - 120, 122 Abu Da'wud - 120 Alexander Ross - 127 Abd. Allah Yusuf Ali - 128 Abd ai-Majid Daryabadi - 128, 132, 133, 134 Arbery - 128 Abd al Qadir - 128 Ashraf Ali Tanawi - 128 Ahmed Raza Khan - 128 Amin Ahsan Islahi - 128 Abu'l Kalam Azad - 129 Ahmad Shah - 129 Abd Allah - 129 Abu'l Hasan Ali Nadwi - 130 Alfred Fullume - 131 Amir Abd al-Aziz - 137 Artery - 126 Ata bin Rabah 17, 46, 71, 72 AI-Alusi - 6 Ayesha - 64, 77 Adam - 8 Adi b. Hatim - 9 Abd Allah bin Salam - 52 Abd. ai-Malik bin 'Abd al-Aziz bin Jary - 52 Ali - 54, 55, 56, 18, 15, 16, 17, 18,24,40, 56,59,60,61,63,77,79 Ahl al-bayt - 56 Abu Musa al Ashari - 14 Abdullah bin Zubayr - 14 Abu Bakr - 14, 39, 56, 62, 63, 77 Abu Hurayrah - 52 Abd Allah bin Abbas - 13, 14, 15, 16, 17, 18,29,32,33,36,78,73,75,85 Abd.AllahbinMas'ud14,17,18,52, 77, 78, 79, 80, 83 Arbery - 127 AI-Hakim - 11 AI-Hafiz - 12 Abbasides - 13 Abu Hanifa - 72 'Abd Allah Muhammad bin Ahmad Abu Bakr b. Farah - 94 'Abd al-Haqq b. Ghatib b. Atiyyah al Andalusi - 92 Abu Bakr bin al-Jassas - 95 Abu al-Su'ud - !OI AI-Nasafi - 36, 92 AI-Nawawi - 72 AI-Husayn b. Mas'ud al Fara al-baghawi -
89
AI-Hajjaj - 75 Ahmad bin Hanbal - 81 Ata al-Khurasani - 82, 83 AI-Asbahanil- 82 Abu Vthman - 82 Abu al-Layth - 88 Abu Ishaq - 88
220
METHODOLOGIES
Abu Muhammad - 89, 92 Abd aI-Rahman bin Yazid - 82 Abu Ismail AI-Ajalli - 83 Ahmad b. Ibrahim al-tha'ulabi al-nisaburi - 88 Abu'l Qasim Mahmoud bin Umar alKhawarizmi al-ZamakhsharI - 90 AI-Alusi - 92 Abu 'Abbal- Rahim aI-Salmi - 68 Ahmad Rida - 74 Abd aI-Malik bin Marwan - 75, 77 Abd aI-Rahman bin Ashat - 75 Abu'al Aliyah al-Riyahi - 75, 77 Ali bin al-Madini - 80 Abu Hamzah ai-Madani - 76 Awn bin Abd. Allah - 77 Abu Us amah - 78 Ali bin al-Husayn - 78 A'ta bin Abu Muslim al Khurasani - 78 Abu Sa'id - 78 Abu Ayesha - 79, 80 Anas bin Malik - 81 B Batiniyyah - 35, 40, 41, 42, 53, 62,63 Bukhari - 35, 36, 37, 52, 71 Bani Marwan - 54 Baghawi - 90 C Chin Chek - 128 Cherig Chang - 128 D Detacy - 126 Da'wud - 39, 40 Dahak - 46, 74, 85 Dhahabi - 85 F Fateh Muhammad Jalauddin - 128 Fatimah - 24, 59 Fuad Sezkin - 88 G Ghazali - 79 Gold Ziher - 15
Gara Samatra - 127 George Sale - 127 Ghulam Sarwar - 128 Godfrey - 129 H Hamin - 126 Herman Rokendarf - 126 Hasan - 24, 59 Husayn 24, 59, 60 Hidr - 34 Hasan al-Basri - 46, 78 Hallaj - 68 Hisham bin 'Abd ai-Malik - 74 Hasan al-Banna - 104 Hammudah Abdalati - II I Ibn Hajar al-askalani - 120 Ibrahim Hilmi - 129 Ismail bin 'Amar bin Kathir al dimashky97, 11,90 Ibrahim - 55 Ishag - 122 Ibn Hazam al-Hanbali - 120 Ismail al-Suddi - 85 Ibn Umar - 16,75 Ikrimah - 17,46,71,72,73,74 Ijtihad - 19,20,29, 31, 32 Ibn Taymiyyah - 30, 42, 71, 121, 122 Imam Zayd - 102 Imam Malik - 120 Isra'ilite - 13 Isra'iliyyat - 50 Ibn Khuzaymah - 87 Ibn Muzahim - 46 Ibn Atiyyah - 95 Ibn ai-Arabi - 95, 68, 69 Ibn Jubayr - 83 Ibn ai-Saba - 56, 61
J
Jibril - 55, 58 Jahiliyyah - 28 Ibn Jarir - 29, 86, 87, 88,95,99 Jabir - 82 Jalal aI-Din al-Mahalli - 99
[NDEX _,11
11711: Maqatil bin Muhammad Muhammad Mu'tazalite Muhammad Muhammad Muqatil bin
_221
Jala[ ai-Din al-Suyuti - 6, [3, 14, 22, 23, 27,29,38,45,70,7[,53,99,100 Josi Boysan - [26 Jews - 10 Jama[ ai-Din aI-Afghani - 103 Jama[ :Ahdal Naser - 104 K Khi[afa - 56 Khu[afa - 56 Ka'ab 'a[ Ahbar - 52 Ka[bi - 87 Karzo - 126 Kasimirski - 126 Karz - [27 Khazin - 90 Kharij iles - 66 Kinnani - 53 Khawaja Hasan Nizami - 127 L Leopold I - 125 Lopun Jodhwa - [28 M Muhammad Eliyas - [29 Mufti Muhammad Shari - 128 Murad A[i - 129 Muhammad Abd al Haqq - [29 Muhammad Lakuri - [29 Maracci - 125 Mirsa Hairat Deh[avi - [28 Martin Luther - 125 Moses Sway - 126 Morris - [26 Muhammad Asad - 128, 130 Muhammad Piekthall - 129, 131 Muhammad Ali - 128 Muhammad Abdul Hakeem Khan - 128 Mirza Abdul Faizal- 128 Mahmud ai-Hasan - 128 Muhammad bin Ali bin 'Abd Allah alShawkani - 101 Muhammad - I I Moses - 34, 65 Muhammad Ali al-Sabuni - 38, 41,97, 117, 131
Bakir - 87 Abduhu - 102, 103 Rashid Rida - 103 - 44,64,65 bin Ka'ab bin al-Qardi - 72 bin al Sa'id al Kalbi - 83 Sulayman al-Khurasani - 83,
86
Muhmammad bin Muhammad Ibn Mustafa al- Tahawi - 101 Mujahid - 5, 17, 46, 71, 72, 74, 83, 84 Mua'wiyyah - 54 Mahadi - 54 Masruq bin al-Adja'u - 46, 78, 79 Muhammad bin al-Husayn - 118 Muhammad Abduhu 28, 130 Mara al - Hamdani, 78, 79, 83 Mara al-tayyib - 83 Mara al-Khayr - 83 Mansur Abi Midr - 90 Muhammad bin al-Husayn Fakhruddin alRazi - 93 Muhammad bin Yusufbin Hayyan alandalusi - 97 Muslim - 138 N Naeemuddin - 129 Nazeer Ahmad - 128 Ni Chang - 128 Naeemuddin Muradabadi - 128 Nafi bin al-Azrad - 15 Nasr bin Muhammad al-Samarqandi - 88 Nizam aI-Din aI-Hassan Muhammad alNisaburi - 98 p Peter - 125 Pentpaki - 126 Palmer - 127 Pir Karam Shah al-zhari
- 128
Q
Qurtubi - 19, 20 Qadariyyah - 44 Qatadah 46, 72, 78, 81, 82 Qisas - 54
222
R
METHODOLOGIES
Rolls- 126 Rodwell- 127 Rafidites - 44 Rabi 'u bin Anas - 46 Rafi 'u bin Mahran - 77 S Subki - 90 Sa'id bin Usaiyyib - 46 Safyaniyyun - 54 Shi'ite - 55, 44, 57, 59 Shiism - 55 Said bin Jubayr - 17,46,71,74,75 Sulayman 39, 40 Sufism - 68 Shafi'i45, 72,81,85,122 Sufyan al thawri 74 Said bin Mussayyib - 81 Shatibi - 115, 116 Shah Rafiuddin - 128 Scheveiggon - 125 Sehweigger - 125 Sir Syed Ahmad Khan - 126 Shaikh Sa'adi - 129 Shah Waliyyullah - 129 Shiite - 13 Shihabuddin al-Sayyid Mahmud al Alusi 102 Sayyid Qutub - 104 T Theodore Bibliamdre - 125 Theodore Arnold - 125 Tabiun - 17 Tawus bin Kisan al-Yamani - 17,72,73 Tafsir Mamduhah - 20 Tafsir Madhmumah - 20 Tafsir al-Ishari - 33, 34, 35, 36, 37, 39, 40 Taftazani - 36 Tabari - 83, 85 Taqi aI-Din Ahmad bin Taymiyyah - 87, 89,90,92 Tha'ulabi - 90
U Ullanam - 125 Umar bin Ma'd Yakrah - 84 Ubayy bin Kaab - 14, 17,76,77 Vmar - 14, 16, 17,28,36,56,62,63,77, 80 Uthman - 14,39,63,80 Umar bin 'Abd al-Aziz - 78 Umar bin Ma'd Yakrab - 85 W Wahbah bin Manbah - 52 Y Yacob bin Israel - 126 Yusuf Ali - 127 Yazid - 59 Z Zaid bin Thabil - 14, 17 Zarkashi - 22, 120 Zakariyyah -55 Zaid bin Aslam - 75, 77 Zaib bin Ali - 83 Zarqani - 40

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QUR'ANIC

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Published by A.S. NOORDEEN

Dr. THAMEEM USHAMA

First Published Jamadil Akhir 1416/November 1995

. iyy (final form" oS . ~) 1

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in front of proper names.) .. -a (-at in construct state)

OF THE QUR' ANIC EXEGESIS

Notes And References Bibliography Index

189 201 219

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Dr. Thameem Ushama

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_ METHODOLOGIES OF THE QUR 'ANIC EXEGESIS

QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_

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Ta/sir And Ta 'wil

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METHODOLOGY OF EXEGESIS BASED ON TRANSMISSION (TAFSIR BI-L-MA'THUR)

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QUR'ANIC EXEGESIS: PRINCIPLES, CHARACTERISTICS AND METHODOLOGIES_II

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view that it is ra 'y

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Abd Allah b. Abbas

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5. Knowledge of nasikh (Abrogative) (Abrogated)

6. Knowledge of the Reading and Recitation ('ilm alqira at)

Yaltaqiyiin Baynahuma Barzakhun La Yabghiyan"

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Conditions For Acceptance

METHODOLOGIES OF THE QUR'ANIC EXEGESIS