Alhassanain(p) Network for Heritage and Islamic Thought

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Introduction to the Science of Tafsir of the Quran

Author(s):Ayatullah JafarSubhani

Publisher(s): The Islamic Education Board of the World Federation of KSIMC

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Table of Contents

Foreword 6

Biography of the Author 9

Part 1: A Correct Approach to the Exegesis of the Qur’an 11

Notes 12

Part 2: An Awareness of the Rules of Arabic Grammar 13

Part 3: An Awareness of the Meaning of the Words in the Qur`an 14

Note 15

Part 4: Exegesis of the Qur`an through the Qur`an 16

Notes 17

Part 5: Examining the Occasion of Revelation of the Verses 18

Notes 19

Part 6: Examining the Authentic Ahadith 20

Testimonies of the Qur`an 22

Notes 23

Part 7: A Consideration of the Harmony between all the Verses of the Qur’an 25

Notes 26

Part 8: Examining the Context of the Verses of the Qur`an 28

A Consideration of the Context of the Verses and the Successively Narrated Ahadith 30

Examples of this Issue 30

Notes 32

Part 9: Awareness of the Various Viewpoints and Opinions 34

Part 10: Distancing Oneself from any Form of Prejudgment 35

Note 36

Part 11: Awareness of the Philosophical and Scientific Theories 38

Notes 40

Part 12: Understanding of the Early History of Islam 41

Notes 42

Part 13: Familiarity with the Stories and the History of the Lives of Previous Prophets 43

Part 14: Knowledge of the Historical Environment in which the Qur`an was Revealed 44

Notes 44

Part 15: Knowing the Verses of the Qur`an which are “Makki” and “Madani” 45

Notes 46

Part 16: Question On the Phrase “Clear Arabic” 48

Answer 48

Notes 51

Closure 52

Note 52

Published Works from the IEB of the World Federation 53

Foreword

In the Name of Allah, the Most Gracious, the Most Merciful

By Sayyid Muhammad Rizvi

The most tangible of miracles left by the Prophet Muhammad (‘s) is the Qur`an. Al-Qur`an is the Divine revelation, which descended upon the Prophet’s blessed soul in a span of twenty-two years and few months.

Muslims consider the Qur`an as the most important document for their faith. They have given extreme importance to preserve, recite, memorize, and study the Qur`an.

Gradually, different subjects emerged with the purpose of facilitating the process of studying the Qur`an:Ilmul Tajwid was devised to learn the proper recitation of the Qur`an;Hifz was invented as an art of committing the Qur`an to memory; and ’Ilmul Tafsir emerged as the science of exegesis of the Qur`an. Among these relevant subjects, ’Ulumul Qur`an flowered as a science dealing with the Qur`an itself: the revelation and its reality; how, when and where it was revealed; how it transformed from an oral tradition to the written form; the issue of abrogation, its meaning and reality; its textual integrity and its protection from alteration; how was it complied, by whom and when. These are questions that are discussed in ’Ulumul Qur`an; and as such, it is the foundation of sciences dealing with the Qur`an.

This brief treatise deals with an important question inUlumul Qur`an: the rules governing the interpretation of the Qur`an. It comes from the pen ofAyatullah Shaykh Ja’farSubhani , a leading Shi’i scholar of Qum, who is well-known for his expertise in Qur`anic studies and for writing a thematic exegesis of the Qur`an.

The Qur`an is indeed a guide for mankind, but its true interpretation depends on conditions that must be adhered to. The Qur`an itself says that some of its verses are of an allegorical nature while others are decisive; those who intend to create confusion and mischief among the Muslims use the allegorical verses:

هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ. فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَآءَ الْفِتْنَةِ وَابْتِغَآءَ تَأْوِيلِهِ. وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللٌّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُوا الأَلْبَابِ

“He (Allah) it is Who has sent down to you the Book. In it, are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is a perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah and those who are firmly grounded in knowledge. They say: ‘We believe in the Book; the whole of it is from our Lord.’ And none will grasp the Message except the people of understanding.” (Surat Ali-’Imran (3), Verse 7)

Again, it warns and says that if people do not approach the Qur`an with an open heart, then they may be misguided by some of its contents:

إِنَّ اللٌّهَ لاَ يَسْتَحْيِي أَنْ يَضْرِبَ مَثَلاً مَا بَعُوضَةً فَمَا فَوْقَهَا. فَأَمَّا الَّذِينَ آمَنُوا فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُوا فَيَقُولُونَ مَاذَا أَرَادَ اللٌّهُ بِهٌذَا مَثَلاً. يُضِلُّ بِهِ كَــثِيرًا وَيَهْدِي بِهِ كَـثِيرًا وَمَا يُضِلُّ بِهِ إِلاَّ الْفَاسِقِينَ

“Allah does not disdain from the use of the similitude of things, lowest as well as highest. Those who believe know that it is the truth from their Lord; but those who reject faith say: ‘What does Allah mean by this similitude?’ By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path).” (Suratul Baqarah (2), Verse 26)

Ayatullah Subhani has enumerated fourteen conditions for the correct interpretation of the Qur`anic verses. The understanding and interpretationis permissible provided it is approached with the conditions mentioned in this treatise otherwise one will be guilty of imposing one’s personal opinions on the Qur`an.

An example of absurd interpretation is Rashad Khalifa’s self-styled “Authorized English Version” of the Qur`an that totally ignores the context in which the Qur`an was revealed as well as the teachings and interpretation given by the Prophet (‘s) who was the recipient, teacher, and the living embodiment of the Qur`an.

While commenting on verse 3 ofSuratul Maidah (5) of the Qur`an (dealing with prohibition of certain animal products such as “the meat of pigs”) which reads:

حُرِّمَتْ عَلَيْكُمُ الْمَيْــتَةُ وَالدَّمُ وَلَحْمُ الْخِنْـزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللٌّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلاَّ مَا ذَكَّيْـتُمْ وَمَا ذُبِـحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالأَزْلاَمِ ذٌلِكُمْ فِسْقٌ

“Forbidden to you (for food) are: dead meat, blood, the flesh of swine and that on which has been invoked the name of other than Allah; that which has been killed by strangling, a violent blow, a headlong fall or by being gored to death; that which has been (partly) eaten by a wild animal; unless you are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety…”

Khalifa writes that Allah (awj ) has only prohibited “the meat -lahm ” of the pigs and not “the fat,” and so usage of lard should be permissible. Khalifa has insisted on the literal meaning of “lahm ” to exclude the fat of the pig from this prohibition, and has totally disregarded the teaching of the recipient of the Qur`an, Prophet Muhammad (‘s), as accepted by Muslims for the last fourteen centuries!

Rashad Khalifa seemed to ignore the fact that the Qur`an is not a butcher’s manual where all items are spelled out precisely, for example, “lean ground beef” without the fat as opposed to “regular ground beef” with the fat!

The Qur`an has used the term “meat/lahm ” in chapter 5, verse 3 in a general sense and not as a butcher’s jargon, and it applies to any edible part of a pig.

If he had read verse 259 ofSuratul Baqarah (2), Khalifa would have seen that the term “lahm ” has been used in the Qur`an also in a meaning that includes the meat and the fat together. Describing His power of resurrection, Almighty Allah (awj ) demonstrates the resurrection of a donkey that had died for a century:

... وَانْــظُرْ إِلــى الْعِظَامِ كَيْفَ نُنْشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا

“…Look at the bones and see how We construct them, and cover them with flesh (lahm )”

Surely Almighty Allah (awj ) did not cover the donkey’s bones with “lean” flesh without the fat, skin,etc ! The word “lahm ” here applies to everything that was placed on the bones.

I commend Shaykh SaleemBhimji for translating this Introduction to the Tafsir of the Qur`an, and strongly recommend it to all those who pursue the study of the Qur`an with the intention of following its message and living by it.

9th July 2005

Sayyid Muhammad Rizvi

Biography of the Author

The Golden pages of history are replete with individuals who have sacrificed their lives to play a role in the guidance and leadership of humanity. Throughout the ages, we see many scholars who have dedicated their lives to the path of progress and spiritual upliftment of mankind, one such scholar who is also one of the greatest thinkers of the Islamic world isAyatullah Ja’farSubhani . Having spent every moment of his adult life in research, writing and teaching, it is through these channels that he has struggled to lift the cultural and spiritual status of humanity.

Ayatullah Subhani was born on the 28th of Shawwal, in the year 1347 ah (1926ce ) in the city of Tabriz (Iran) into a scholarly and well-respected family. His father, the lateAyatullah Shaykh Muhammad HusaynSubhani Khayabani (1299 ah-1392 ah), was one of the outstanding scholars of Tabriz. A scholar in his own right, he spent years in the sacred city of Najaf al-Ashraf under the guidance of ShaykhSharifatul Isfahani (d. 1339 ah) and Sayyid Muhammad KazimTaba`taba`i (d. 1337 ah) - the author of al-Urwatul Wuthqa . After completing his studies, he returned home to Tabriz and spent more than fifty years teaching, writing and guiding the people and was also responsible for the training and educating of the future teachers and leaders of his community.

After completing his primary school and the introductory Islamic studies,Ayatullah Ja’farSubhani went on to study the books of Persian literature and grammar. Following this, at the young age of 14 (1361 ah/1940ce ) he enrolled in the Theological Seminary of Tabriz namedTalibiyyah and kept himself occupied with the preliminary and secondary level of studies of Islam.

He studied the Arabic language under the guidance of Hajj Shaykh HasanNahwi and Shaykh Ali AkbarMudarris Khayabani - author of the bookRayhanatul Adab (d. 1373 ah/ 1966ce ). These studies took him five years - until the year 1365 ah (1944ce ), after whichAyatullah Subhani was able to complete the second level of theological studies and then proceed on to begin the highest level of Islamic studies (Kharij ) in Fiqh (Jurisprudence),Usulul Fiqh (Principles of Jurisprudence) and Philosophy. During this period of his studies, he benefited from the knowledge of:

1. The lateAyatullah al-Uzma al-Hajj Sayyid Muhammad HusaynBurujerdi (d. 1380 ah/1959ce )

2. The lateAyatullah al-Uzma al-Hajj Sayyid MuhammadHujjat Kuhkamari (d. 1372 ah/1951ce )

3. The lateAyatullah al-Uzma al-Hajj SayyidRuhullah Musawi Khumayni (d. 1409 ah/1989ce )

In the field of Philosophy, he studied the commentary of the bookManzumah and al-Asfar of MullahSadra and benefited from private lessons in the subject of realism under the guidance of the latefAllamah Sayyid Muhammad HusaynTaba’taba’i (d. 1402 ah/1982ce ).

In addition, he studiedIlmul Kalam under the late Sayyid MuhammadBadkuba`i (d. 1390 ah/1969ce ).

Ayatullah Subhani is one of those scholars who took up the pen and began to write on Islamic topics from a very young age and since the early days, his entire life has been spent in the fields of teaching and writing. It has been noted that the first book he ever wrote, titled The Criterion of Thinking (concerning the science of Mantiq - Logic) was written when he was only 17 years old!

At the age of 18, he began teaching the secondary level of Islamic studies (Sutuh ) and was imparting knowledge in the fields of Fiqh,Usulul Fiqh, Philosophy, Hadith and other subjects.

In addition, he has written notes on the lectures ofUsulul Fiqh which were delivered by the lateAyatullah al-Uzma Hajj SayyidRuhullah Musawi Khumayni which have been recently printed.

Through all of this work, he has transformed himself into a teacher who goes deep into a subject and an effective thinker such that many important tasks have been imparted upon him, including:

1. Establishing acentre for the teaching ofIlmul Kalam (Science of Theology) and a research library and facility for those who are conducting research in the Islamic sciences.

2. Having written one complete topic-wise commentary of the Qur`an (currently at fourteen volumes and available in both Arabic and Farsi).

3. Prepared and taught one complete course - printed in 16 volumes - in the fields of the History of Fiqh and the Fuqaha.

4. Prepared and wrote manuals for the teaching ofUsulul Fiqh,Ilmul Kalam, Hadith,Ilmul Rijal and the history and information on the various religions of the world and their sects and divisions.

In addition to this, he has written numerous works in Farsi - thus, the sum total of books that he has to his credit is well over 200!

The books of this author, which have been translated into English, include the following:

1. Doctrines of Shi'i Islam: A Compendium of Imami Beliefs and Practices translated by Reza Shah-Kazemi ;

2. The Islamic Moral System: Tafsir ofSuratul Hujurat translated by SaleemBhimji ;

3. The Keys to Success translated by the Al-Qalam Translators Guild;

4. The Message - Biography of the Prophet Muhammad translated by Islamic Seminary Publications;

5. Wahhabism translated by JalilDorrani .

We pray to Allah (awj ) to grant the author of this work the blessings to be able to continue on this path.

Part 1: A Correct Approach to the Exegesis of the Qur’an

The Twentieth Century of the common era, corresponding to the fourteenth century of the Islamic calendar, started off with an awakening of the Eastern world, especially the Muslims. In this century, the magical spell of colonialism was, to an extent, broken. Countries that had been under colonization emerged as independent or at least partially independent countries. The Muslims and their intellectual leaders began to contemplate upon a series of fundamental issues, and the reasons for the subjection and backwardness of their societies was studied and thereby, they sought to find reasons for their abject state.

Amongst the issues that drew their greater attention was the propagation of the teachings, truths, and sciences of the Qur`an, since in the previous centuries, it was only the scholars who were benefiting from the truths of this Heavenly Book while the rest of the people were limited to the mere recitation of the scripture.

The lay people expended all of their energy in the correct recitation of the Qur`an and in learning the rules of proper pronunciation, while the books of exegesis of the Qur`an written during those centuries were only of benefit to the scholars.

Very rarely could it be seen that a scholar would sit down and write a commentary of the Qur`an which would be for the guidance of the common people in understanding the meaning of the Qur`an and very rarely could it be seen that they would hold classes in which the Qur`an would be expounded upon.

It can be said that pondering and thinking upon the verses of the Qur`an was something limited to the scholars, while the rest of the people were only to benefit from the recitation of the Qur`an!

In addition to this frame of thought being very detrimental which is something that the scholars found out later, this belief went directly against the clear verses of the Qur`an as the Qur`an has invited all of humanity to think and ponder deeply on its verses and to take it as their radiant lamp (giving off Divine Celestial light) and as the best guide and leader of the Allah-conscious (those withTaqwa ).

The Qur`an introduces itself as a “Reminder” (تَذْكِرَةٌ ) and a way through which we can be informed (of previous nations, scriptures and events that have transpired). In addition, we see that those who refrain from hearing the Qur`an and pondering upon the meaning of its verses have been severely reprimanded, as the Noble Qur`an says:

فَمَا لَـــهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِـينَ٭ كَـأَنَّهُمْ حُمُرٌ مُّسْـتَـنْفِرَةٌ٭ فَرَّتْ مِنْ قَسْوَرَةٍ

“What is the matter with them that they evade the Reminder as if they were terrified donkeys fleeing from a lion?” 1

The verses of the Qur`an which call upon those with consciousness of Allah (Taqwa ), scholars, thinkers and intellectuals to listen and to contemplate upon the concepts presented in this Book are in such a great number that we shall refrain from quoting them or translating them or even giving their chapter and verse numbers (in this short treatise). Rather, we shall only present one such verse, suffice ourselves with it, and then go on to another discussion:

وَلَقَدْ يَسَّرْنَا الْقُرَآنَ لِلذِّكْرِ فَهَلْ مِنْ مُّدَّكِرٍ

“And We have indeed made the Qur`an easy to understand for remembrance, then is there any that will receive admonition?” 2

This verse and other such verses of the Qur`an tell us that understanding and making use of the Qur`an is not limited to a select or specific group of people!

In Summary: Sidelining the masses of people (from the Qur`an) and preventing them from benefiting from the verses of the Qur`an which was done in the previous centuries, is something that goes directly against the words of this Heavenly Book!

Due to the aforesaid, one of the greatest changes seen at the beginning of the fourteenth Islamic century is the opening up of the gatherings of the commentary of the Qur`an to everyone with the masses of people becoming acquainted with this Heavenly Book. Inthis regards , commentaries aimed at enlightening the general public have been written in the various Islamic countries (Egypt, Syria, Iraq, Pakistan and Iran) and gatherings are held - all with the purpose of acquainting the people with the Qur`an.

At this point, it is necessary for us to exhibit the correct way and method of pursuing a commentary of the Qur`an so that those who have an ardent desire to understand the meanings and teachings of the Qur`an may be able to make the best use of this Book.

The commentary of the Qur`an, in the true meaning and way in which the commentator struggles to understand the meanings of the verses of the Qur`an - and not merely in which they simply follow those who have come before them in explaining the verses of the Qur`an, must be carried out through employing a series of rules, realizing various conditions, and following certain issues which will be alluded to in the following pages.

Notes

1.Suratul Muddathir (74), Verses 49 to 51

2.Suratul Qamar (54), Verse 17

Part 2: An Awareness of the Rules of Arabic Grammar

The first prerequisite in the exegesis of the Qur`an is that the commentator must have a complete knowledge of the rules of Arabic grammar so that under the shadow of this comprehensive knowledge, he is able to clearly differentiate the ‘the subject of a verb’ (ألفاعل ) from the ‘the object of a verb’ (ألـمفعول ); the ‘adverb’ (ألظرف ) from the ‘qualified verb’ (ألمظروف ); the ‘denotative of state’ (ألحل ) from the ‘subject of state’ (ذو الحال ); and the ‘coupled’ (ألـمعطوف ) from the ‘antecedent’ (ألـمعطوف عليه ).

However it is not only in understanding the Qur`an for which this sort of a key is needed. Rather, in order to benefit from a book in any language, a person must possess knowledge of the rules of grammar of that particular language. How many times has it been seen that without knowing the rules of Arabic grammar, many errors in the understanding of the meaning of a verse of the Qur`an takeform.

This first condition is so clear that there is no need to go further in the discussion of this point.

However we should mention that being aware of the rules of Arabic grammar does not mean that a person must be a specialist in the rules of the sciences of: derivation, declension of words and syntax of sentences, since it is not necessary to be an expert in these fields to be a commentator of the Qur`an. Rather, it is sufficient that a person has a general understanding of these sciences, through which he would be able to understand and point out the various differences (in the words). Such a form of understanding (of the rules of Arabic grammar) can be attained by going through an entire course in the fields of the science of derivation (of the words) and the science of syntax of sentences.

Part 3: An Awareness of the Meaning of the Words in the Qur`an

Knowledge of the meaning of the individual words of the Qur`an is one of the fundamental prerequisites for the commentary of the Qur`an, since understanding compounded word is only possible after comprehending its original components.

At this point, it is imperative to note that we must never rely upon the common meaning that we perceive of a word, which is in our minds, and explain the verse according to that interpretation. How often have we seen that with the passing of time, the meaning of a word completely changes and the common definition (of a particular word) which was well known during the time of the revelation may later undergo a change.

Therefore, we must go forth and study the root meaning of the word and seek to acquire its original denotation, and only then can we proceed to explain a verse of the Qur`an.

Forexample the words “عصـــى ” and “غــــــوى ”, in the common understanding of today means ‘he sinned’ and ‘he deviated’, whereas the original meaning of these two words (during the time of revelation of the Qur`an) was different from the meanings that we commonly perceive today.

We observe a group of people who prove the fallibility of the prophets by the following verse:

وَ عَصَــــى آدَمُ رَبَّـهُ فَغَوَى

“Thus did Adam distance himself from his Lord, and perform an action which had no benefit to it.” 1

They assume that the words “عصـــى ” and “غــــــوى ” mean the same today as they did during the time of the revelation.However if the original meaning of these two words was searched out, people would definitely see that they have different (original) meanings than what is in the minds of the people today, which have been derived from the original meaning of these two words. However, the original meaning of these two words was never associated with the technical meaning of sinning!

The best book available which is able to guide us in finding the original meaning of the words contained in the Qur`an is the work al-Maqayis , written by Ahmad b. Faris b.Zakariyya (d. 395 ah). This work has been printed in six volumes in Egypt and the author’s entire endeavor in compiling this work was to bring forth the original meaning of the words of the Qur`an and to make them available to us. Then he shows to us how the meanings of the words have changed with the passing of time and have appeared in the form of an independent meaning (with a loose affiliation to the original meaning), in addition to possessing its own original meaning.

Today, in the various Arabic dictionaries, we see that there are some words which have ten meanings to them and a person may actually think that a particular word has actually been formed to mean all ten things and actually has ten meanings to it! However, when a person refers to the work al-Maqayis , it would then be made clear to him that the word he is studying does not have more than one meaning associated with it and all other meanings are simply different facets of the original meaning, which, due to the passagef time, have been attributed to that word and taken as independent meanings.

In addition to the book al-Maqayis , the true commentator of the Qur`an must also refer to books such as, al-Mufradat fi Gharib al-Qur`an, written by Abul Qasim Husayn b. Muhammad, popularly known as Raghib al-Isfahani (d. 502 ah) and the work, an-Nihayah fi Gharib al-Hadith wal Athar, written byMajd ad-Din AbulSaf’dat Mubarak b. MuhammadJazri , better known asIbne Athir (d. 606 ah) if he wants to be able to differentiate the various meanings of the words in the Qur`an.

This last book mentioned has been printed in Egypt in six volumes and even though this work looks at the words contained in the ahadith, however we are able to use this work in the commentary of the Qur`an as well.

In addition, the work Majma’ al-Bahrain, written byTurayhi al-Najafi (d. 1086 ah) is also a very beneficial work on the commentary of the words (contained in the Qur`an).

Note

1. Surat Taha (20), Verse 121

Part 4: Exegesis of the Qur`an through the Qur`an

With complete clarity, the Qur`an introduces itself as the explainer of all things, when it states:

وَ نَزَّلْــنَا عَلَيْكَ الْكِتَابَ تِـبْـيَاناً لِّكُلِِّ شَيْءٍ

“And We have sent down The Book (Qur`an) upon you (Muhammad) as a clarifier of all things.” 1

If the Qur`an is an explainer of all things, then naturally it stands to reason that it would be an explainer of itself as well. Therefore, if there is some ambiguity in one verse of the Qur`an - and its ambiguity was for a purpose - we can resolve its ambiguity by referring to other verses which were revealed in regards to that same issue.

At this point, we present an example of this concept.

InSuratul Shu’ara (26), verse 173, Allah (awj ) states the following in regards to the nation of (prophet)Lut (‘a):

وَ أَمْطَرْنَا عَلَيْهِمْ مَّطَراً فَسَآءَ مَطَرُ الْمُـنْذَرِينَ

“And We rained down upon them a rain, and evil was the rain on those warned.”

This verse gives us a glimpse of the sending down of something, however it is not clear what sort of precipitation this was - was it a spatter of water or was it a raining down of stones?Therefore to clear this issue up, another verse of the Qur`an, which removes the ambiguity of the verse quoted above, is referred to in which we are told:

... وَ أَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِّنْ سِجِّيلٍ

“…and We rained down upon them stones made from baked clay…” 2

The word “حِجَارَةٌ ” (stones) is the word, which clears up the ambiguity in the first verse.

In order for us to truly comprehend this third point, we present another example.

In one instance in the Qur`an, we read the following:

هَلْ يَنْظُرُونَ إِلاَّ أَنْ يَّأْتِـيَهُمُ اللٌّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلاَئِكَةُ وَقُضِيَ الأَمْرُ وَإِلـى اللٌّهِ تُرْجَعُ الأُمُورُ

“Will they wait until Allah comes to them in canopies of clouds, with Angels (in His train) and the question is (thus) settled? But to Allah do all affairs go back (for decision).” 3

The apparent reading of this verse shows us that it is not free of ambiguity, since the coming and going of an object are characteristics for a physical entity and we know that the sacred essence of Allah (awj ) is free from being a physical body. Thus, we must seek to remove the vagueness, which is contained in this verse through some other means.

One such way is to carefully review other similar verses of the Qur`an which repeat the same or close to the same wordings as this verse.

Such a similar verse is inSuratul Nahl (16), verse 33, which contains approximately the same wording. This other verse clearly shows us that the meaning of the ‘coming of the Lord’ as actually referring to the coming of ‘the commandments’ of Allah (awj ) for the punishment and retribution and (also) the orders and prohibitions from Him:

هَلْ يَنْــظُرُونَ إِلاَّ أَنْ تَأْتِيَهُمُ الْمَلاَئِكَةُ أَوْ يَأْتِيَ أَمْرُ رَبِّكَ كَذٌلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ وَمَا ظَلَمَهُمُ اللٌّهُ وَلٌكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ

“Do they wait until the Angels come to them, or there comes the Command of your Lord (for their doom)?So did those who went before them (also wait). But Allah wronged them not, no, they wronged their own souls!”

With complete explicitness, this verse removes any ambiguity present in the first verse, and by adding the word “أمر ” (the Command of Allah (awj )) the true subject of the verb ‘come’, is made clear.

This form of explanation (tafsir of one Qur`anic verse by another verse) is a certain and unfailing method, and is the tradition of the Imams of theShifa and is something which even until now is employed by the erudite commentator of the Qur`an.

The commentary of the Qur`an by the great teacher,Aqa Sayyid Muhammad HusaynTabataba’i entitled, al-Mizan fi Tafsir al-Qur`an, has been written following this particular method of commentary.

Of course this issue is something different than the issue of ‘looking at the harmony which exists between the verses of the Qur`an’, which we shall cover in detail later on in this discussion.

At this stage, the goal is merely to present the synoptic view of a verse through employing another verse.However at the next level, our goal is something different and thus at that stage, in order to reach to our own deduction of understanding a verse, we must not keep other verses of the Qur`an out of our attention [and only look at one verse without paying attention to other verses on the same topic].

It is incorrect to assume that if a verse’s apparent meaning is devoid of any ambiguity, one can interpret it without taking into regard those verses of the same issue and then attribute that meaning to Allah (awj )!

With that said, the difference between these two forms of commentary of the Qur`an should be clear to the reader.

Notes

1.Suratul Nahl (16), Verse 89

2.Suratul Hijr (15), Verse 74

3.Suratul Baqarah (2), Verse 210

Part 5: Examining the Occasion of Revelation of the Verses

The Noble Qur`an was revealed over the span of twenty-three years, following a chain of questions and answers [from the people] or with various events and incidents taking place.

Having knowledge of the history of revelation of the verses offers us a clearer understanding of the meaning of each verse. However, this does not mean that without knowing the history of revelation we are unable to go forth and explain the Qur`an. Rather, since the verses of the Qur`an are a source of guidance, clear proofs, and the distinguisher between right and wrong, just as we are told that:

هُدىً لِّلنَّاسِ وَبَـيِّـنَاتٍ مِّنَ الْهُدى وَالْفُرْقَانِ

“…( this Qur`an is a) guide to mankind, and also clear (Signs) for guidance and judgement (between right and wrong)…”1

and:

. وَأَنْـزَلْنَا إِلَيْكُمْ نُوراً مُّبِيناً

“…and We have sent down to you the manifest light (the Noble Qur`an)… ” 2

thus naturally, this is exactly what has been meant and even without referring to the history of revelation of the verses, we are able to clearly understand their meaning.

However, with shifting our attention to the history of revelation of the verses, their meaning will become clearer and even more manifest.

At this point, we present an example that proves what we have just stated.

It is mentioned inSuratul Tawbah (9) that:

وَعَلى الثَّلاَثَةِ الَّذِينَ خُلِّفُوا حَـتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لاَّ مَلْجَأَ مِنَ اللٌّهِ إِلاَّ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا إِنَّ اللٌّهَ هُوَ التَّوَّابُ الرَّحِيمُ

“(He - Allah - turned in mercy also) to the three who were left behind; (they felt guilty) to such a degree that the Earth seemed constrained to them for all its spaciousness, and their souls seemed straitened to them, and they perceived that there is no fleeing from Allah (and no refuge), but to Him. Then He turned to them that they might repent, for Allah is Oft-Returning, the Most Merciful.” 3

There is no doubt that the meaning of the verse is clear, however a person would definitely have, in regards to the (deeper) meaning of this verse, the desire to know the following things:

1. Who are the three people referred to in this verse?

2. Why were they left behind?

3. How did the Earth become constrained for them?

4. How did their chests become straitened in regards to the life of this world and how did their souls face pressure?

5. How did they realize that other than Allah (awj ), there is no other source of refuge?

6. What is the meaning of the ability or opportunity given by Allah (awj ) to humans (Tawfiq ) in relation to these people?

The answers to each of these questions can easily be achieved by referring to the history of revelation of this verse.

At this stage, it would not be out of place to remind ourselves of the following point which is that any narration which details the history of revelation of a particular verse of the Qur`ancan not automatically be accepted. Rather, in regards to the trustworthiness of a tradition which contains the history of revelation (of a verse), there must be some measurements in place through which the correct and incorrect narrations can be weighed.

This is especially true when it comes to the history of revelation of the verses of the Qur`an which relate the stories of the previous prophets and the past generations of people as in this area of review, precaution must not be neglected as many of the narrations which discuss the history of revelation (of these types of instances) have been related from unknown and unfamiliar sources and as we know, we can never (blindly) accept historical narrations from such sources.

Unfortunately, many of the commentaries of the Qur`an do not take this point into consideration and therefore, some commentators have gone forth to relate any narration which accounts the history of revelation - even from people who are not trustworthy or reliable!

Notes

1.Suratul Baqarah (2), Verse 185

2.Suratul Nisa (4), Verse 174

3.Suratul Tawbah (9), Verse 118