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The Sciences of Knowledge required to make Tafsir

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#1 [Permalink] Posted on 7th February 2013 08:57
By 'Allamah Jalal al-Din al-Suyuti رحمه الله / Translated by Mufti Afzal Husayn Ilyas حفظه الله


Who is able to make tafsir of the Qur'an? In order for one to be able to make tafsir of the Qur'an it is obvious that one needs to have knowledge of the different sciences. 'Allamah Jalal al-Din al-Suyuti رحمه الله writes in Al-Itqan fi 'l-'Ulum al-Qur'an:

And amongst them are those who say that it is permissible for that person to make tafsir, who encompasses the various sciences which are needed to make tafsir. In total these comprise of fifteen sciences.

The first being knowledge of Arabic Lexicography. This is necessary so that one is able to recognise the different types of letters and words and their meanings and connotations. Mujahid رحمه الله said that it is not permissible for that person who believes in Allah and the Day of Qiyamah to comment on the Book of Allah, if he does not have the knowledge of Arabic lexicography. Imam Malik رحمه الله said that "if any person is brought to me who does not have deep knowledge of the Arabic lexicography, and he makes tafsir of the Qur'an, then I would administer a very severe punishment upon him." It is not sufficient to have knowledge of a few dialects and meanings, since, many a times one word may have different and various meanings. In such a case the person making tafsir may know one or two meanings, whereas in reality the word actually means something else.

The second being knowledge in Nahw (Arabic grammar). This is necessary because the meanings of words change drastically with the changing of the i'rabs (diacritical marks/vowel points). To recognize the changing in i'rabs, necessitates knowledge of Nahw.

The third being knowledge of Sarf (Arabic syntax). The reason for this is that changes in the various grammatical forms and cases have an effect on the meanings of sentences. Ibn Faris رحمه الله stated that the person who lacks the knowledge of Sarf, lacks a great deal.

The fourth being the knowledge of Ishtiqaq (etymology/derivation). The reason being that some words originate from different root-words, hence giving rise to divergent meanings. For example the word masih, it originates from the word, masahah which means to wipe or to pass a wet hand over something, and it originates from the word, masahat, which means to travel, traverse and measure.

The fifth being the knowledge of 'Ilm al-Ma'ani, whereby the specialities of the formulation of speech is learnt.

The sixth being 'Ilm al-Bayan, where the apparent, hidden, comparative and metaphorical meanings of words are discerned.

The seventh being 'Ilm al-Badi', where the eloquence of speech is learnt.

The above three are known as Balagha (rhetoric). This knowledge is imperative for the mufassir (exegete) since the Speech of Allah is in itself marvellous and miraculous. The reality of this marvel can only be discerned with the knowledge of Balagha.

The eighth being the knowledge of Qira'ah (proper recital in the various dialects). The reason being that various meanings are found in the different dialects and some meanings are granted preference over others.

The ninth being the knowledge of 'Aqa'id (beliefs). The reason being that there are some ayah (verse) whose literal meaning is not in conformity to the pure and unblemished Being of Allah. For example, "Al-Rahman is established on the arsh (throne)", to take the meaning here that Allah establishes and sits upon a throne like that of worldly kings is incorrect. So in such cases, what meaning should one opt for? This knowledge one acquires from the knowledge of 'aqa'id.

The tenth being the knowledge of the principles of Fiqh, whereby one learns the method of extracting proofs.

The eleventh being the knowledge of Asbab al-Nuzul (cause of revelation). The reason being that by knowing the time and condition of revelation, the meaning of the ayah becomes more clear. There are also times where the meaning of the ayah is only known through knowledge of Shan al-Nuzul.

The twelfth being the knowledge Nasikh wa 'l-Mansukh (abrogating and abrogated). The reason for this is so that the abrogated ayah may be separated from those upon which practice should be made.

The thirteenth being the knowledge of Fiqh. This, so that one may understand the bases of the various general principles.

The fourteenth being the knowledge of those Ahadith which explain the ayah of the Qur'an.

The fifteenth being the knowledge of wahabi. That is, that special knowledge which is granted by Allah to only some special servants of His. The following hadith indicates towards this, "That servant who practices upon what he knows, Allah imbues him with such knowledge which he never knew."

Ibn Abi Dunya رحمه الله states, "The Sahabah (Allah be pleased with them) and the Tabi'un (Allah have mercy on them) had acquired the Arabic language naturally (i.e. it was their mother-tongue and they were sincere personalities, in whose midst the Qur'an was revealed, hence there was no need for them to acquire or study the various sciences regarding the Arabic language). All the other sciences which are necessary for tafsir, was acquired by them through Allah's Messenger (Allah bless him and grant him peace)."


(Al-Itqan fi 'l-'Ulum al-Qur'an, 2:181)

[The above has been excerpted from Principles of Din, p. 15-7 by Mufti Dr. 'Abd al-Wahid of Jami'ah Madania, Lahore]


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#2 [Permalink] Posted on 7th February 2013 12:55
Apparently people on the 'manhaj' automatically qualify of all the above

Jazakallah for posting this. Anyone who faces the "know it all google qualified muftis" can ask the above
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#3 [Permalink] Posted on 12th February 2013 10:10
The manner of Tafsir and a practical example

By 'Allamah Jalal al-Din al-Suyuti رحمه الله / Translated by Mufti Afzal Husayn Ilyas


Who is able to make tafsir of the Qur'an? In order for one to be able to make tafsir of the Qur'an it is obvious that one needs to have knowledge of the different sciences. 'Allamah Jalal al-Din al-Suyuti رحمه الله writes in Al-Itqan fi 'l-'Ulum al-Qur'an:

"If any person desires to make tafsir of the Qur'an, then he has to first seek a tafsir in the Qur'an itself, because (at times) an ayah may be stated in brief in one place and then its explanation or definition is given at another juncture. At one place it may be concise and in another in detail. 'Allamah Ibn al-Jawzi رحمه الله has compiled such a book wherein he has listed all such subjects from the Qur'an where they are stated briefly in one ayah and then its tafsir (details) are in another ayah.

If a tafsir cannot be found in the Qur'an itself, then one has to look at the Sunnah, because the Sunnah is the commentary of the Qur'an and it dilates it. Imam Shafi'i رحمه الله states that whatever instruction Allah's Messenger (Allah bless him and grant him peace) issues is as he has understood it from the Qur'an. Allah says,
"Indeed, We have revealed to you (O Muhammad!) the Book, with truth so that you may adjudicate amongst the people, as Allah has shown you." (Qur'an, 4:105) Allah's Messenger (Allah bless him and grant him peace) said, "Know! I have been given the Qur'an, and its equivalent."

If the tafsir cannot be found in the Sunnah, then one needs to refer to the statements of the Sahabah (Allah be pleased with them), because after Allah's Messenger (Allah bless him and grant him peace) they are the most knowledgeable of the Qur'an and (they witnessed) the context in which it was revealed. Another reason being that they fully understood the Qur'an, and they practised thereupon with total sincerity.

If there appears to be any contradiction amongst the Sahabah (Allah be pleased with them) regarding a tafsir, then if it is possible to extract a common meaning from all the views, then do so. For example, regarding the ayah of 'Sirat al-Mustaqim', where some aver it to mean the Qur'an, others, the path of the Anbiya' (Allah's peace be on them), others the Sunnah, others the path of Allah's Messenger (Allah bless him and grant him peace), others, say the path of Abu Bakr and 'Umar (Allah be pleased with them), etc. So from here the common meaning of 'Path of Hidayah (Guidance)' is adopted as being meant by 'Sirat al-Mustaqim'. In this way, one is not negating any view by adopting the one common meaning. By taking this one meaning, is as though one is taking all the meanings. Also, to adopt any one of the meanings would also not be incorrect.

If there is such a difference amongst the views of the Sahabah (Allah be pleased with them), that one cannot extract a common meaning, then one will choose that meaning which can be backed by some written proof. If no other proof can be found to substantiate any of the views, then the one to be opted for is the one which has the strongest proof. For example regarding the Huruf al-Muqatta'at (the troken tetters), the following views are presented by the Sahabah (Allah be pleased with them),

a) Abu Bakr (Allah be pleased with him) said that in every Divine Scripture, there is some secret of Allaah therein, and in the Qur'an the secret of Allaah lies in the beginning of the Surahs (in the Huruf al-Muqatta'at). In other words, we do not know the meanings of the Huruf al-Muqatta'at. Hence this is part of the unclear things.

b) Others have not included it in the unclear things and they have offered meanings for them. 'Ali (Allah be pleased with him) states that these are the names of Allah in syllable form. If anyone knows the compilation and formation of these names, then his du'as will be accepted by virtue of this.

c) 'Abdullah bin 'Abbas (Allah be pleased with him) was asked regarding the lettersالر (alif lam ra), هم (ha mim) and ن (nun), and he said that these syllables make up the name of Allah - الرحمن al-Rahman.

d) It is also reported from 'Abdullah bin 'Abbas (Allah be pleased with him) that just as Allah سبحانه و تعالى had taken oaths in other words, He takes oaths in these letters.

['Allamah al-Suyuti رحمه الله gives his opinion that:] From all the above views, the last one appears to be the most correct since the proof given for this is strongest. If there is a difference in the meanings of these words, then the one making tafsir must understand that there is unclarity in this. Nevertheless, whatever words which appear in the Qur'an, we bring iman in them, but none can claim certainty in any specific meaning.


(Al-Itqan fi 'l-'Ulum al-Qur'an, 2:175-6)

The above has been excerpted from Principles of Din, p. 25-7 by Mufti Dr. 'Abd al-Wahid of Jami'ah Madania, Lahore


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