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IJTCr
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Ihternational Islamic University
Dr. Mohd. Shuhaimi Bin Haji Ishak
For
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Authorized Stgnature(s)
International Economi<;s Development and Research Center (IEDRC)
Participation and Presentation Certificate
2011 International Conference on Sociality and Economics Development- (ICSEP 2011)
2011 International Conference on Industrial Technology Economics- (ICITE 2011)
June 17-19,2011, Kuala Lumpur, Malaysia
Author's name:
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Paper title: $10056 Quranic Exegesis of Tafsir Bil Mathur
Author's affiliation
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201 I International Conference OIZ Sociality and Economics Development
IPEDR vol.fO (2011) (201 J) IACSIT Press, Singapore
Qur'Anic Exegesis of Tafsir Bi! Mathur
Mohd, Shuhaimi Bin Haji Ishak'
Abstract. Greek philosophy had introduced a methodology for interpretation known as allegory. Generally,
it means that beneath the apparent meaning of a story is concealed another, more important meaning. This
kind of interpretation was very common in Greek's antiquity and was later adopted by Muslim philosophers.
Subsequently, Muslim Mufassirun (Qur'anic exegetes) gradually developed a methodology in the
interpretation of the verses of the Qur'En. The aim of this paper is to illustrate the most acceptable and
reliable fmm of Qur'anic exegesis known as tafsir bil mathur.
Key words: Methodology, Allegory, Greek, Philosophers and Tafsir Bil Mathur
1. Introduction
Literally, the word ta/sir refers to the knowledge and comprehensive understanding of the Qur'an and
the elucidation of its profound meaning, extraction of its laws, wisdom and maxims. It can be termed as the
knowledge of the research on the Qur'an and this is sometimes called exegesis. On the other hand, the word
fa 'wil refers (0 the interpretation or reclamation of the meanings of the Qur'an. Generally, taftir refers to the
illumination of the external meaning, while fa 'wi! refers to the extraction of the hidden meanings of the
Qur'an. Thus, it is propounded that the words tafsir and fa 'wil correspond to the elucidation of the meanings
of the Qlir'an.
2
Of the numerous methodologies of the Qur'anic exegesis, the most acceptable fonn of
exegesis is ta/sir bfl-matlwr Wilich refers Lo the methodology of either the commentary of the Qur'an
by the Qllr'al1, or the commentary of the Qur'an by the SUllJwh of the Prophet Muhammad (S.A.W.) or the
commentalY of the QUI' 'an based on what was transmitted by the Companions (Sahabah). The best of the
well-known lalsir bil-illathur are the works of al-Tabari and Ibn Kathir.
J
2. IViethodolcgy of Tafsir Bil Mathur
AI-Tabari's (224-311 AI-VS39-923 CE) Jami' al-Bayan an Ta 'wiI Ay al-Qur'an, a twelve-volume
compendium, is the earliest most rellable exegesis work from orthodox Sunni authorities. The history of
has traditionally been seen to have begun with the Companions and .Followers, who were in closest contact
with revelation. Al-Tabari quoted from all of the 'rightly guided' caliphs, Abu Bakr, Umar, Uthman, and Ali, as
well as from Aishah, one of the Prophet's wives. However, by far, the most important figure from the point of
view of traditional exegesis was the Companion Ibn Abbas (d. 67 ARt687 CE) and Ibn Mas'ud (d. 35 AH/655
CE), although his status has been generally held to be below Ibn Abbas. Other Companions mentioned in al-
Tabari's Jami' al-Bayal1 are Abd. Allah b. Vrnar (d. 74 AH/693 CE), Zayd b. Thabit (d. 46 AH/666 CE) and
Abu Musa al-Ash'ari (d. 42 AH/662 CE),4
Ibn Taymiyyah (660-727 AHlI262-1327 CE) was not really impressed by al-Tabari's effort because of
the presence of some narrations from Israiliyyah stories and considered them as weak narrations. His
hermeneutical approach resulted in an insistence on not only the primary significance of the first layer of
Qur'anic interpretation (the pre-Tabari period), but also a refusal of most of what came after seen as mere
redundancy. The growth of the prophetic tradition was such that the concept of taftil" bit al- mathllr could
) Assistant Professor ofIntemational Islamic University Malaysia. Tel. No. 012-2609978 (HP), Fax No. 603-61965504,
email: mshuhaimi@iium.cdu.my.
Thameen Ushama, Merhodologies o/dle Q"r 'allie e;r:egesis. KuaJa Lumpur. A.S. Noordeen, 1995, pp. 5-6.
Ibid., 7.
4 Abu Ja'far Mulammad al-Taban Jami' al-bayall an la'wil ay ai-QuI' 'all. Beirut: Dar al-Kutub al-llmiyyah, \999, vol.
I, pp. 56-59 and translated by Ezzedin Ibrahim. Oxford: Oxford University Press, 1987, pp. xii-xix.
495
now be used to determine the encyclopaedic tradition in Sunni Qur'anic interpretation.
s
He insisted that the
Qur 'an was to be interpreted by the QlIr 'an itself, by the prophetic Sunnah, by the intetpretation collected by
the Prophet's Companions (Sahabah) and the Successors of the Companions (TaN 'UIl),
In his book entitled Muqaddtmah fl usul al-taJ'iir, Ibn Taymiyyah discussed the methodology of
interpretation. This is based on the hadith of Mu'adh b. Jabal, who was sent to Yemen and was asked by the
Prophet,
How will you judge when the occasion of deciding a case arises? He replied: I shall judge in accordance.
with Allah's Book. What will you do if you do not find in Allah's Book? He replied in accordance to the
Sunnah. What will you do if you do not find guidance in the Sunnah, He replied: I shaH do my best to form
an opinion and spare no pains. The Prophet (S.A.W.) then patted him on the breast and said: Pri:lise be to
Allah Who helped the Messenger of Allah to find a thing which pleases him.
6
Ibn Taymiyyah quoted the verse "With dear signs and Books. And We have also sent down unto you (0
Muhammad (S.A.W.)) the dhikr (i.e., the Qur'an), that you may explain clearly to men what is sent down to
them, and that they may give thought,,,7 to justify the interpretation of the Qur'an by the QUI' 'an.
3
Ibn Taymiyyah explained his methodology as follows:
9
The methodology of interpretation of the Qur'an by the Qur'all is the most authentic way but if
difficulty arises, the Swmah may interpret the Qur'an according to the commandment of the Qur'anic verse,
"And We have not sent down the Book (the Qllr'an) except that you may explain clearly unto them those
things they differ, and (as) a guidance and a mercy for those who believe."tO In the event of inability to
interpret by the and Sunnah, then it is permitted to refer to the narrations of the Companions such as
Ibn Abbas and Ibn Mas'ud. And if yet after exhausting the above steps and still no evidence can be found,
then interpret by collective narrations of the Successors of the Companions (Tabi'un). However,
interpretation solely on personal opinion is not pennitted (haram).l1 This is based on the hadith narrated by
Aishah who said: "The Prophet (S.A.W.) recited this verse: He it is Who sent down to you the
Book ... " ...rnen of understanding" (AJ-Imran: 7). She said: The Prophet (S.A.W.) then s8id: "V/hen you sec
those people who follow that which is allegorical in the Qur'an, those are the peopi\: Al10iJ has named in the
Qur'an (as in the verse of Al-Imran: 7). So avoid
Ibn Taymiyyah's most learned student, Ibn Kathir (723-788 AHJ13231386 CE) later improved <tnd
refined bis hermeneutical tbeory of falsir hi! mat!Jur by expunging the interpretaiions by Successors of the
Companions (fabi'ul1). In his monumentsI work of (afsir entitled Tafsir al- Qllr'an al-A:zim, lbll Katrur
explained his methodology of interpretation as follo\vs:
If someone asks about the best methods of lalsir, we reply that the best method is to explain the Qur'cUl
with Qur'an itself. What is mentioned in general terms in one place in the Qul"an is usually explained in
another place?13 When one does not find this easily, he should look to the Sunnah because its purpose is to
explain the Qur'an and elaborate upon its mcanings.
14
The Sunnah was a revelation from Allah just as the
5 Walid A. Saleh, Theformation ofthe classical (ajiir traditioll. Leiden: Brill NV, 2004, p. 217.
6 Sulayman Abu Dawud, Swwn Abu Dawud (Vol. 3), trunslated by Al}mad Hasan. New Delhi: Kitab Bhavan
Publishers, 1990, Chapter 1348, No: 3585, p. 1019.
7 alNahl: 44.
8 Taqi Ibn Taymiyyah, Muqaddimaltfi uiul al-taftir. Beirut: Dar Ibn xazm, 1994, pp. 84-85 and translated by
Su'ad Sa'ad. Jakarta: Penerbit Pustaka Panjimas, 1989, p. 64.
') Ibid.,
to Qur'an, aI-NabI: 46.
II Ibn Taymiyyah, Muqaddimahji usul alta!sir, 96; trans., by Su'ad Sa'ad, pp. 66-76.
12 Sulayman Abu Da'WUd, Sunan Abu Dawud (vol. 3), translated by Aimad xasan, Chap. no: 4581, p. 1291.
13 Ibn Kathir quotes the verse, "Surely, We sent down to you (0 MUQammad (S.A.W.) the book (this Qur'an) in tnri.h
that you might judge between men by that which Allah has shown you, so be not a pleader for the treacherous" (QUI" 'an,
al-Imran: 105)
14 Ibn Kathir quotes two verses, "And We have not sent down the Book (the Qur'an) to you (0 Muhammad (S,A.W.),
except that you may explain clearly unto them those things in which they differ, and (as) a guidance and a mercy for a
folk who believe", (Qur'aJl, al-Nail: 64) and "And We also sent down unto you (0 Muhammad (S.A.W.) the
496
Qur'an although it is not recited as the Qur'an is recited. So one seeks the tafsir of the Qur'an with Qur'an
and with the Sunnah. If one cannot find the tafsir, he should refer to the statements of the Companions, \,..-ho
were the most knowledgeable of tafsir, for they witnessed the situations and incidents that we did not
witness. IS
Ibn Kathir mentioned several scholars and leaders, such as the Four Rightly Guided Khalifahs and
righteous imams, Ibn Abbas and Ibn Mas'ud. He considered them as the most knowledgeable and had the
deepest comprehension, the most correct knowledge and were the most righteous Companions of the Prophet
(SAW.).
From the above discussions, it is clear that the philosophers had committed a serious error in advocating
that the Qur'an should be interpreted allegorically or metaphorically. The position of Qur'an and SUJ11lah on
this methodology of interpretation is clear. It is forbidden to indulge in interpretation by mere opinion, as the
Qur 'an attests against this very clearly. lei
3. Conclusion
Greek philosophy regarded reason and religion as effectively identical. Philosophers tended to
demonstrate the harmony between reason and religion by their lengthy series of commentaries based on the
perception of hidden meanings. Their interpretations of the religious texts were occasionally vague or
erroneous as they oiren regarded religious conceptions as truths. However, the analogy of
human will and God's will to be similar is erroneous just as drawing an analogy between human knowledge
and divine knowledge is also erroneous. Thus, the methodology of tcifsir bit mathui is appropriately more
assertive and resolute.
Dhikr (ie the QI!r 'an), that you may explain clearly to men what is sent down to them, and that they may give thought,"
(QUI" 'an, aI-NaIl: 44).
15 Abu al-Fida' Imad aJ-Din Ismail Ibn Kathir, Ta/sir al-Qur'an al-Azim. Beirut: Dar alFikr, 1994, p. 8 and translated by
al-Shaykh Safi-ur Rahman Riyadh: Darussalam Publishers & Distrib\ltor, 2000, pp. 29-30.
16 "It is He Who has sent down to you (0 Muhammad) the Book (this Qur'al1). In it are the Verses that are entirelv
clear, they are the foundations of the Book and others not entirely clear. So as for those in whose hearts there is
deviation (from the truth) they follow that which is not entirely clear thereof, seeking a/-j1mah, and seeking hidden
meanings, but none knows its hidden meanings save Allah", (Qllr'Gn, Al-lmron: 7).
497