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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