Tafseer (Qur'anic Exegesis)
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The topic of Tafseer is the most important topic of 'Uloom al-Quraan, since in many ways it is the primary goal of 'Uloom al-Quraan — to understand and implement the Qur'aan properly. This has also been the first topic of 'Uloom al-Quraan to have been written on, and without a doubt the one in which most of the works in this field have been written about.
I. The Definition of Tafseerand Ta'weel
The word 'Tafseercomes from fassara', which means, 'to explain, to expound, to elucidate, to interpret.'
The word Tafseer is the verbal noun of fassara', and means 'the explanation or interpretation of something.'
According to another opinion,[1] the word Tafseer is a transposition from s-f-r, which means, 'to expose, to uncover.' Thus, a woman who uncovers her face is called a 'saafirah', and the act of uncovering her face is called 'sufoor.' Therefore, according to this definition, Tafseer would mean uncovering the meanings and exposing the secrets of the Qur'aan. However, the stronger opinion is the first one, even though both of these meanings are correct.
In Islaamic sciences, Tafseer is defined to be: 'The science by which the Qur'aan is understood, its meanings explained, and its rulings derived.'[2]
Another common word that is heard in this subject is the word 'Ta'weel'.
What, then, is the difference, if any, between Tafseerand Ta'weel?
The word 'ta'weel' is from a-w-l, which means 'to return, to revert,' which implies going back to the original meaning of a word to see what its meanings and connotations are. The meanings of the word 'Ta'weel' were given earlier, and are repeated here.
The word 'Ta'weel' has three meanings:
1) To understand a word in light of one of its connotations, despite the fact that this connotation is not the primary intent of the word.
2) To explain a word or phrase.
3) The actuality of an event.
With these two definitions in mind, there are five main opinions as to the difference between Tafseer and Ta'weel, as follows: [3]
1) They are equivalent in meaning. This was the opinion of at-Tabaree (d. 310A.H.), as his commentary of the Qur'aan uses these two terms interchangeably.
2) Tafseer is used in explaining a word which carries only one meaning, whereas Ta'weel is used in choosing one of the connotations of a word that possesses many connotations.
3) According to al-Maatureedee (d. 333 A.H.), when the interpretation is based on certain knowledge, this is called Tafseer, whereas when it is based on personal reasoning (Ijtihaad), it is known as Ta'weel.
4) Aboo Taalib at-Tha'labee held the view that Tafseer was the explanation of the literal meaning of the verse, whereas Ta'weel was the actual intent behind the verse. For example, the Tafseer of the verse:
"Verily, your Lord is ever-Watchful" [89:14]
is that Allaah is aware of all that man does, but the ta'weel is that the verse is a warning to man not to lapse into sins or to belittle the commandments of Allaah.
5) Tafseer is meant to give the meanings of the individual words in a verse, whereas Ta'weel gives the meaning of the verse as a whole.
There is no one correct opinion amongst these five, since various authors use these two words in all of these meanings. However, the most common understanding in modern usage of the two words is the second one, namely that Tafseer is used to explain the meaning or intent of a verse which has only one connotation, whereas Ta'weel is used when one of the possible connotations of a verse or word is chosen over the others due to external factors.
II. The Necessity and Importance of Tafseer
The question arises: Why is there a need for Tafseer? After all, does not Allaah say in the Qur'aan: "Verily this Qur'aan leads to the path that is most right" [17:9] and thus everybody can find the Straight Path through this Book? And is not the Qur'aan a complete source of guidance in and of itself, as it says,
"And We have sent down the Book to you as an explanation for everything, a guidance, a mercy and glad tidings for Muslims" [16:89]
Indeed, it is true that anyone who approaches the Qur'aan with a pure heart, seeking the guidance of Allaah, will find it. As Allaah says,
"This (Qur'aan) is a declaration for mankind, a guidance and an admonition for those who ward off evil" [3:138]
But this in no way implies that a person who is unaware of the numerous hadeeth of the Prophet (SAW) in explaining the Qur'aan, and of the reasons behind the revelation of specific verses, and of the intricacies of Arabic grammar and principles of rhetoric, and of the various qiraaat, and of the knowledge of the abrogated rulings, and of all of the other topics of 'Uloom al-Qur aan will benefit from the Qur'aan to the same degree that a person who does know these facts will. For example, an Arabic linguist or grammarian might be able to see a certain wisdom behind the phrasing of a verse that the average person may not. A person specialised in the topics of 'Uloom al-Qur aan will be better able to grasp the intended meanings of a verse, and derive rulings from it, in contrast to the average layman, who is not qualified to derive rulings from the Qur'aan.
As-Suyootee also discusses the necessity of 'Tafseer in his al-Itqaan.[4] He begins by stating that it is a known fact that Allaah communicates with man in a way that the will be able to understand. This is the reason that every messenger has been sent in the language of his people. However, there are three basic reasons why Tafseer is necessary despite these facts. First of all, Allaah uses the most clear, eloquent and concise language, and in doing so the meaning is clear to those who are well-grounded in the Arabic language, but not so clear to those who are not.
Secondly, the Qur'aan itself does not always mention the events or references for which each particular verse was revealed, and these must be known in order for the verse to be fully and totally understood. Lastly, some words may have multiple meanings, and it is the job of the person that does Tafseer to explain what is meant by the word.
It can be said that the purpose of Tafseer is to elaborate the principles which the Qur'aan came to clarify:[5]
1) The elaboration of a perfect set of beliefs with regards to the Creator, and the relationship of the created with the Creator.
2) The perfection of personal conduct and good morals.
3) The establishment of a set of laws and code of conduct to govern individual and familial relations.
4) The establishment of laws governing societal and political dealings between communities and nations.
5) The narrations of the history of the previous nations, so that the pious among them may be followed, and the impious to act as a warning.
6) To give the good news of Paradise and the blessings in store for the believers, and the evil tidings of the punishment of Hell in store for the disbelievers.
7) To prove the truthfulness of the Prophet (SAW), and this is done by explaining the miraculous nature of the Qur'aan (i'jaaz).
Therefore, the job of a Mufassir is to explain all of the above points to mankind. From the above discussion, the importance of Tafseer should become apparent. The science of Tafseer is meant to explain to mankind the Book that has been revealed to them from Allaah. The Qur'aan is like a treasure trapped in a glass receptacle; mankind can view and benefit from this treasure, but they are in need of Tafseer, for Tafseer acts like the key that unlocks the treasure, so that mankind can benefit from it to the greatest possible extent. Iyaas ibn Mu'aawiyah (d. 122 A.H.) said,
"The example of a people who recite the Qur'aan and do not know its explanation is like a group of people who have a written message from their king that comes to them during the night, and they do not have a lamp. Therefore, they do not know what is in the message. The example of one who knows Tafseer is like a person who comes to them with a lamp and reads to them what is in the message." [6]
And the Successor Sa'eed ibn Jubayr (d. 95 A.H.) said,
"Whoever recites the Qur'aan and does not explain it, is like an ignorant person."
As-Suyootee said,
(The science of Tafseer) is the most honourable of all sciences for three reasons.
The first reason is with respect to its topic. It deals with the Speech of Allaah, which contains every kind of wisdom and virtue. It contains pronouncements about what has passed, reports of what will happen and judgements concerning what happens between the people. Its wonders never cease.
The second reason is with respect to its goal. Its goal is to lead mankind to the firm handhold of Allaah, and to the true happiness, one that does not end.
The third reason is with respect to the great need for this science. Every aspect of this religion and this world, in the near or distant future, is in need of the sciences of the Sharee'ah and knowledge of the religion, and this knowledge can only be obtained through the understanding of the Book of Allaah. [7]
Apart from these reasons, the Qur'aan itself commands its readers to ponder over it, and to reflect upon its meanings, for it says,
"(This is) a Book which We have sent down to you, full of blessings, so that they may ponder over its verses, and that men of understanding may remember) [38:29]
__________________
Source: Extracted from "The Sciences of the Qur'aan" published by Al Hidaayah.
It is the science of Tafseer which is the fruit of 'pondering over its verses.'
1. az-Zarkashee, v. 2, p. 147.
2. as-Suyootee, v. 2, p. 223.
3. cf, as-Suyootee, v.2, pps. 221-2, ar-Roomee, pps. 8-9, Zarabozo, p. 14.
4. as-Suyootee, v.2, p. 223.
5. cf. Ik, pps. 64-66.
6. Both quotes taken from Zarabozo, ibid., p. 12.
7. as-Suyootee, v. 2, p. 224; c£ Zarabozo, p. 12.
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WA- THA- QA: there are many terms for ‘promise’ in the Qur’aan, one of which is ‘meethaaq’ . Allah uses this term many a times; in this PDF not only is this term explained, but its root letters and what it the root word signifies. In truth, this term signifies much more than just a promise, it’s a covenant that must not be breached.
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SA – NA – HA & WA – SA – NA: there are two terms used in the Qur’aan that look exactly the same [if it wasn’t for the vowels], they are ‘sanah’ and ‘sinah’. In this PDF we learn how both terms actually come from two different root letters and carry two totally opposite meanings [the first means year and the second slumber!].
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LA – BA –THA: in this PDF there are example of how the term ‘labatha’ is mentioned in the Qur’aan.
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- BA – HA – TA: Buhta is a term which to be totally dumbfounded, bewildered and perplexed. What is interesting is that the same root letters are used to bring about another term, which is ‘buhtaan’ [slander, false accusation and untruth]. Find out in this PDF what is the correlation between these two terms.
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Arsh – Many may not be familiar with the term ‘arsh’ and if they are, they may not be familiar with the different meanings it represents [depending on the usage]. In fact ‘Arsh’ comes with three different meanings in the Qur’aan.
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Ar Rushd and al Gayy – there are different terms used for guidance and misguidance in the Qur’aan. In this PDF we discover the usage of these two terms and what they inculcate.
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Tagaa – the terms tagaa and taaghoot come in the Qur’aan a number of times. In fact, tagaa means for water to exceed its bounds and number two to oppress and terrorize! In this PDF you’ll find illustrations on their usage in the Qur’aan.
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Khitaab - Many Muslims may be familiar with the terms 'khitaab' and 'khutbah' which refer to a speech or public address. Yet, what is interesting is that the same root word for these term forms two other terms in the Qur'aan, with two seperate meanings. Namely: 'Khitbah', which means to propose and 'Khatb', which is used in reference to an important and grave matter.
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Wafaa, Mutawaffi, At Tawaffee [ Wafaat] - Many people are accustomed to the term 'wafaat' which means death; what is interesting is that its root word 'wafaa' carries a myriad of meanings and comes in many places in the Qur'aan. It is strongly advisable for the reader of the Qur'aan to grasp this word and the different forms it comes in. Truly, how amazing are the words of our Lord.
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Darajah- this PDF describes the different between manzilah [stage] and darajah [degree].
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Saraha, Tasreeh - in Suratul Baqarah Muslim men are commanded to either keep their wives in a good manner or to release [tasreeh] them in a good way. This term comes again in Surah Nahl with a different meaning and in a different form. Where does this word originate from? what meanings does it carry?
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Azz, Izzah, Uzza, Azeez - In the Qur'aan we find that there are many terms that are derived from the term 'azz'. In this PDF we find out azz means power, honour aswell as to disempower; we find that Izzah means self-honor aswell as ignomity - depending on the context. You will learn why the Quraysh referred to one of their idols as 'Uzza' [which also contains the same root letters], why the king at the time of Yusuf was referred to as 'azeez' and most importantly why one of the characterisitics and names of ALlah is 'Al Azeez'.
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Khamr & Khimaar -'Khamr' refers to intoxicants and 'Khimaar' refers to the head scarf; why do they both share the root letters 'kmr'? this PDF alludes to the great difference between the two and yet a similarity undisputed.
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Infaaq and Nifaaq - The term 'infaaq' means to spend in the way of Allah and the term 'nifaaq' means hypocrisy. Although both terms carry very different meanings, they both share the same root letters 'nfq'. This PDF reveals the treasure.
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Ulool Al Baab - We find that in the Qur'aan Allah [swt] addresses a specific and special group amongst the Muslims as 'Ulool Al Baab'. This is actually an amazing way of showing the true disposition of such a people. So much so that each and every Muslim should aspire to be from the 'Ulool Al Baab'
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Istighfaar & Tawbah - these terms are known and familiar within Muslims. Yet when questioned, many muslims may fail to describe the difference between the two terms when mentioned together. One is to ask Allah to protect one from the evil consequences of ones sins and the other is a resolute and firm determiation by the repenter never to return to the sin again.
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Ta'thow - is usually translated as 'corruption', although this is correct, we find that the term carries a deeper and more intense meaning of corruption.
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Jaheem - this is one of the names of the Hell Fire and carries the meaning of 'staring' as the PDF illustrates.
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A Scientific Miracle of the Qur'aan
Dr. Taha Ibrahim Khalifa, former dean and Professor of medicinal plants and drugs at Al-Azhar University and tells the following article about a Qur'aan miracle.
Metallothionein (MT): A material which is produced by humans and animals brains in small quantities. This material is a protein that contains Sulfur which can easily bind with zinc, iron and phosphorus. This substance is considered very vital to the human body in the sense of reducing cholesterol, performing metabolism, strengthening the heart, and controlling breath.
MT production increases gradually between the ages of 15 to 35 years. Then, the production level decrease till it stops at the age of sixty. That is why it was not easy to obtain MT from humans. Also, small amount of MT was found in animals.
Therefore, scientists kept searching for MT in plants. A team of Japanese scientists searched for this magical substance that works as a removal of the symptoms of aging. The team found subject substance only in two types of plants; fig and olive.
The sincerity of Allah Almighty says in his holy book:
In the name of Allah, Most Gracious, Most Merciful.
"By the Fig and the Olive, And the Mount of Sinai, And this City of security,- We have indeed created man in the best of moulds, Then do We abase him (to be) the lowest of the low." (Surah Al Tin 95:1-5)
Let's just think for a moment in the oath of God Almighty in fig and olive. Then, let's try to link it directly to the creation of human beings in the best manner and then abasing them to the lowest of the low.
After MT was deduce from figs and olives, scientists found that the use of MT from fig or olive alone did not give the expected benefit for the human health. The benefits were only seen when MT that is extracted from fig was mixed with MT that is extracted from olive. After noticing that, the Japanese team tried to find the best mix ratio between fig and olive that provides the best influence.
The best mix ratio was found to be 1 fig to 7 olives!
Dr. Taha Ibrahim Khalifa has searched the Holy Qur'aan and found that fig was mentioned once while olive was mentioned six times explicitly and one time implicitly in Al Mu'minun chapter:
"Also a tree springing out of Mount Sinai, which produces oil, and relish for those who use it for food." (Surah Al Mu'minun 23:20)
Dr. Taha has sent all the information that he gathered from the Holy Qur'aan to the Japanese research team. After verifying that the discovered information were mentioned in the Holy Qur'aan 1427 years ago, the President of the Japanese research team declared his Islam and the research team surrendered the patent to Dr. Taha Ibrahim Khalifa.
"It is He who sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on which ye feed your cattle. With it He produces for you corn, olives, date-palms, grapes and every kind of fruit: verily in this is a sign for those who give thought." (Surah Al Nahl 16:10-11)
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India to launch cow urine as soft drink
Does your Pepsi lack pep? Is your Coke not the real thing? India's Hindu nationalist movement apparently has the answer: a new soft drink made from cow urine.
The bovine brew is in the final stages of development by the Cow Protection Department of the Rashtriya Swayamsevak Sangh (RSS), India's biggest and oldest Hindu nationalist group, according to the man who makes it.
Om Prakash, the head of the department, said the drink – called "gau jal", or "cow water" – in Sanskrit was undergoing laboratory tests and would be launched "very soon, maybe by the end of this year".
"Don't worry, it won't smell like urine and will be tasty too," he told The Times from his headquarters in Hardwar, one of four holy cities on the River Ganges. "Its USP will be that it's going to be very healthy. It won't be like carbonated drinks and would be devoid of any toxins."
The drink is the latest attempt by the RSS – which was founded in 1925 and now claims eight million members – to cleanse India of foreign influence and promote its ideology of Hindutva, or Hindu-ness.
Hindus revere cows and slaughtering them is illegal in most of India. Cow dung is traditionally used as a fuel and disinfectant in villages, while cow urine and dung are often consumed in rituals to "purify" those on the bottom rungs of the Hindu caste system.
In 2001, the RSS and its offshoots – which include the opposition Bharatiya Janata Party – began promoting cow urine as a cure for ailments ranging from liver disease to obesity and even cancer.
The movement has often been accused of using more violent methods, such as killing 67 Christians in the eastern state of Orissa last year, and assaulting women in a pub in Mangalore last month. It also has a history of targeting foreign business in India, as in 1994, when it organised a nationwide boycott of multinational consumer goods, including Pepsi and Coca Cola.
The cola brands are popular in India, now one of their biggest markets, but have struggled in recent years to shake off allegations, which they deny, that they contain dangerous levels of pesticide.
Mr Prakash said his drink, by contrast, was made mainly of cow urine, mixed with a few medicinal and ayurvedic herbs. He said it would be "cheap", but declined to give further details about its price or ingredients until it was officially launched.
He insisted, however, that it would be able to compete with the American cola brands, even with their enormous advertising budgets. "We're going to give them good competition as our drink is good for mankind," he said. "We may also think of exporting it."
Source: Times Online.
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