Quran Per Islam

The Method of Guidance and Explanation Used in the Rest of the Qur'an

This we may attribute, firstly, to the fact that there is no verse whose meaning is totally obscure since the Qur'an describes itself as a light, as a guidance and as an explanation. Thus it is not befitting that there be verses, which fail to reveal their meaning, or to illuminate the Qur'an as a whole. We should examine again the verse, Will they not ponder on the Qur'an. If it had been from other than God they would have found much inconsistency in it IV: eight two.

Thus reflection on the Qur'an would remove all kinds of seeming inconsistencies making it unacceptable to say, as do most of the scholars that the implicit verses cannot be totally understood and that apparent inconsistencies cannot be resolved. Other scholars say that what is meant by the implicit verses are the letters found at the beginning of certain chapters.

(These are known as the muqatta'ah-letters, like Alif, Lam, Mim, Alif Lam Ra, Ha, Mim, whose real meaning is unknown). We must, however, remember that the implicit verses are so-called when read in relation to the explicit verses. This denotes that, accompanying the hidden meaning of the implicit, there is a surface (or literal) meaning whereby the real and the apparent meanings come together in intricate relationship with one another.

It should be understood that the letters at the opening of e certain chapters do not have any literal meaning. It seems that a group of misguided men use the implicit verses to e mislead people, but never in Islam has one heard of anyone trying to use the muqatta'ah-letters to do so. Some commentators say that the meaning of the word mutash?bih, (in the verse), refers to the famous story (5) of the Jews who wanted to find an indication of the duration of Islam within the order of the letters, but the Prophet used to read the letters one after the other and so confuse their calculations. This view is also without substance since, even if the story is true, it is neither of sufficient impact nor conviction to be considered as an interpretation of the implicit verses.

Whatever the Jews talked, it contained no malice because, even if the religion, din, of Islam was for a limited period of time (and, thus, subject to abrogation), their remarks would in no way be a criticism of the purity and reality of Islam considering that all religions revealed by God prior to Islam were for a specific period and open to abrogation. Secondly, this view implies that the word ta'wil (which may be translated as "interpretation") in the verse refers to a meaning other than the apparent literal meaning and that it is used only as a reference to the implicit verses.

This is correct, as we shall see in a later chapter dealing with exegesis Ta'wil, and revelation, Tanzil (the actual text or letter of the verse) how exegesis in Qur'anic terminology does not refer to one meaning but to several, encompassing such terms as realization, fulfillment, interpretation and explanation. We shall also discuss how all-Qur'anic verses have a specific interpretation, ta'wil and not just their explicit and implicit definitions. On examination, the words of the explicit verses (ayah muhkamah), are seen to describe the phrase "They are the source of the Book," meaning that the explicit verses include the most important subjects of the Book, and the theme of the rest of the verses is secondary and dependent upon them.

This implies that the real point intended to be conveyed by the implicit verses refers back to the explicit verses. Thus, the meanings of the implicit are illuminated by referring back to the source (or explicit) verses. Thus we are left with no verses which have no obvious indication as to their true meaning; they are either immediately clear by virtue of their being in the class of explicit verses or, in the case of the implicit, made clear by the other explicit verses.

As for the muqatta'ah-letters at the beginning of the chapters, they do not have any apparent meaning since they are not words in the normal sense and possess no meaning comprehensible to man; thus, they are outside of the classification of explicit and implicit. Again, we would refer the reader to an examination of the following verse in order to emphasize the truth of our view: "And so why do they not reflect upon the Qur'an or are there locks upon their hearts. " And, likewise, the verse, "and why do they not reflect upon the Qur'an, of it were from other than God they would have found much inconsistency in it.

The commentary of the imams of the prophet's family concerning the Explicit and the Implicit Verses.

It is made clear from the different commentaries of the Imams that there is always a way to discover the real meaning and aim of the implicit verses. Each verse, even if it's meaning is not apparent, can be explained by reference to other verses. Thus the real meaning of the implicit verses can be found in relation to the explicit verses.

For instance, the verse "The Beneficent, One who is established on the throne," XX: 5 and again the verse, "And your Lord came," LXXXIX: 22 appear to ascribe bodily characteristics to God, but when compared with the verse, "Nothing is as His likeness," XLII: 11 it becomes clear that the "sitting" on the throne or the "coming" of God has a meaning other than a physical one.

The Prophet, describing the Qur'an, says in truth the Qur'an was not revealed so that one part may contradict the other but rather was revealed so that one part may verify the other. So that what you understand of it then act accordingly and that which is unclear for you then simply believe in it. (6)The Commander of the Faithful, 'All, said that one part of the Qur'an bears witness to another and one part clarifies the other. (7) The sixth Imam said the explicit verse is that which one acts in accordance with, and the implicit is that which is unclear only for the man who is ignorant of its real meaning. .

(8)From these narrations, we may conclude that the question of explicit and implicit is relative; it is possible that a verse may seem explicit to one person and implicit to another It is said of the eighth Imam that he considered, "the person who refers to the implicit mutashabih, verses in the Qur'an to the corresponding clarifying explicit verses," as having ~found guidance to the right path. "He is also reported to have said that, in truth in our traditions are recorded implicit verses like the explicit of the Qur'an, so refer the implicit to its corresponding explicit verse, or tradition, and do not follow the implicit and go astray. (9)Thus it is clear from the traditions and, in particular, the last tradition, that the implicit verse is one which does not contain a clear meaning without reference to the explicit verse, and not that there exists no means to understand Its.

The Qur'an Possesses Revelation and Exegesis

We shall discuss the word, exegesis, and ta'wil, in relation to three Qur'anic verses. Firstly, in the verses concerning the implicit Mutash?bih and the explicit verses: But those in whose hearts is doubt pursue, in truth, that which is allegorical talking dissension by seeking to explain it.

None know sits explanation except God 111:7. Secondly, the verses, in truth we have brought them a scripture which we expound with knowledge, a guidance and a mercy for a pe6ple who believe Do they await anything but the fulfillment of it?(Here the word Ta'wil is used connoting the appearance or clarification of meaning). On the day when the fulfillment of it comes, those who are forgetful of ii will say: the messenger of our Lord brought the truthVII: 52-53

Thirdly, the verse and this Qur'an is not such as could ever be invented .

. but they denied that, the knowledge of which they could not encompass and the interpretation (Ta'wil) of which had not yet come to them Even so it was that those before them deny. Then see what was the Consequence in the wrongdoers. X: 37-39 In conclusion, we should note that the word exegesis ta'wil comes from the word awl, meaning a return.

As such, ta'wil indicates that particular meaning towards which the verse is directed. The meaning of revelation Tanzil, as opposed to ta'wil, is clear or according to the obvious meaning of the words as they were revealed. The Meaning of Exegesis, According to the Commentators and Scholars There is considerable disagreement as to the meaning of exegesis, ta'wil, and it is possible to count more than ten different views. There are, however, two views, which have gained general acceptance. The first is that of the early generation of scholars who used the word exegesis, ta'wil, as a synonyn for commentary, or Tafsir.

According to this view, all Qur'anic verses are open to ta'wil although according to the verse, "nobody knows its interpretation (ta'wil) except God," it is the implicit verses. Whose interpretation (ta'wil) is known only to God? For this reason, a number of the early scholars said that the implicit verses are those with muqa (fa'ah-letters at the beginning of the chapter since they are the only verses in the Qur'an whose meaning is not known to everyone This interpretation has been demonstrated in the previous section as being incorrect, a view that is shared by certain of the late scholars. They argued that since there is a way of finding out the meaning of any verse, particularly since the muqatta'ah -letters is obviously not in the same classification as the implicit verses then the distinction between the two (muqatta'ah and implicit, mutash?bih) is clear.

Secondly, the view of the later scholars is that exegesis refers to the meaning of a verse beyond its literal meaning and that not all verses have exegesis; rather only only God knows the implicit, which's ultimate meaning.

The verses in question here are those which refer to the human qualities of coming, going, sitting, satisfaction, anger and sorrow apparently attributed to God and, also, those verses which apparently ascribe faults to the messengers and Prophets of God (when in reality they are infallible). The view that the word exegesis refers to a meaning other than the apparent one has become quite accepted Moreover, within the divergence of opinion amongst scholars, exegesis has come to mean "to transfer" the apparent meaning of a verse to a different meaning by means of a proof called ta'wil; this method is not without obvious inconsistencies.

(10) Although this view has gained considerable acceptance, it is incorrect and cannot be applied to the Qur'anic verses for the following reasons. Firstly, the verses, Do they await anything but the fulfillment of it VII: 53 and, but they denied that, the knowledge of which they could riot encompass and the interpretation of which had not yet come to them X: 39 Indicate that the whole Qur'an has exegesis, not just the implicit verses as claimed by this group of scholars.

Secondly, implied in this view is that there are Qur'anic verses whose real meaning is ambiguous and hidden from the people, only God knowing their real meaning. However, a book, which declares itself as challenging and excelling in its linguistic brilliance, could hardly be described as eloquent if it failed to transmit the meaning of its own words. Thirdly, if we accept this view, then the validity of the Qur'an comes under question since, according to the verse, why do they not reflect upon the Qur'an, if it were from other than? God they would have found in it many inconsistencies.

One of the proofs that the Qur'an is not the speech of man is that, despite having been revealed in widely varying and difficult circumstances, there is no inconsistency in it, neither in its literal meaning nor in its inner meaning, and any initial inconsistency disappears upon reflection If it is believed that a number of the implicit verses disagree with the sound, or muhkam, or explicit, verses this disagreement may be resolved by explaining that what is intended is not the literal meaning but rather another meaning known only to God. However, this explanation will never prove that the Qur'an is "not the speech of man.

" If by exegesis we change any inconsistency in the explicit, or sound (muhkam), verses to another meaning beyond the literal, it is clear that we may also do this for the speech and writing of man Fourthly, there is no proof that exegesis indicates a meaning other than the literal one and that, in the Qur'anic verses which mention the word exegesis, the literal meaning is not intended.

On three occasions in the story of Joseph, the interpretation of his dream(11) is called ta'wil (exegesis). It is clear that the interpretation of a dream is not fundamentally different from the actual appearance of the dream; rather, it is the interpretation of what is portrayed in a particular form in the dream. Thus Joseph saw his father, mother and brother falling to the ground in the form of the sun, the moon and the stars. Likewise, the king of Egypt saw the seven-year drought in the form of seven lean cows eating the seven fat cows and also, the seven green ears of corn and the seven dry ears Similarly, the dreams of Joseph's two fellow-inmates in the prison: one saw himself pouring wine for the king (in the form of the first pressing of wine), while the second saw himself crucified (in the form of birds eating from the bread basket on his head). The dream of the king of Egypt is related in the same chapter, verse 43 and its interpretation, from Joseph, in verses 47-49 when he says, you will sow seven yea rest as usual, but what ever you reap leave it in the ear, all except a little which you will eat.

Then after that will come a year when people will have plenteous crops and then they will press (meaning wine and oil). The dream of Joseph's fellow-inmates in the prison occurs in verse 36 of the same chapter. One of the two young men says to Joseph, "I dreamt that I was carrying upon my head bread which the birds were eating. Thus the real meaning of the implicit verses can be found in relation to the explicit verses.

Joseph relates the interpretation of the dream in verse 41 My two fellow-prisoners! As for one of you he will pour out wine for his Lord to drink and as for the other, he will be crucified so that the birds will eat from his head. In a similar fashion, God relates the story of Moses and Khidr in the chapter "The Cave" XVIII: 71-82 Khidr made a hole in the boats; thereafter, killed a boy and, finally, straightened a leaning wall. After each event, Moses protested and Khidr explained the meaning and reality of each action, which he had carried out, on the orders of God; this he referred to as ta'wil. Thus it is clear that the reality of the event and the dream-picture, which portrayed the event-to-be, are basically the same: the ta'wil, or interpretation, does not have a meaning other than the apparent one.

Likewise God says, talking about weights and measures, "Fill the measure when you measure and weigh with a right balance, that is Proper and better in the end," (that is, more fitting in the final determination of the Day of Reckoning) XVII: 35 It is clear that the word ta'wtl used here in respect to the measuring and weighing refers to fair dealing in business practices. Thus the ta'wil used in this way is not different from the literal meaning of the words "measuring" and "weighing"; it merely deepens and extends the significance of the mundane to include a spiritual dimension.

This spiritual dimension is of significance for the believer who has in mind the reckoning of the final day together with his own day-to-day reckoning in the affairs of trade. In another verse God again uses the word ta'wil, and if you have any dispute concerning any matter, refer it to God and the messenger . . . that is better and more fitting in the end It is clear that the meaning of ta'wil and the referring of the dispute to God and His messenger are to establish the unity of Society and to show how each action or event in a community has a spiritual significance. Thus, the ta'wil refers to a tangible ordinary reality and is not in opposition to the actual text in the verses, which refers to the dispute.

In all, there are sixteen occasions in the Qur'an in which the word ta'wil is used but on no occasion does it have a meaning other than the literal text. We may say, therefore, that the word ta'wil is used to extend the idea expressed to include a further meaning which, (as will be made clear in the next section), is still in accordance with the actual word ta'wil occurring in the verse. Thus, in the light of these examples, there is no reason why we should take the word ta'wil in the verse about the explicit muhkam, and implicit, mutashabih, meanings to indicate "a meaning basically other than the apparent meaning. "

The Meaning of Exegesis in the Tradition of the Qur'anic Sciences

Thus the real meaning of the implicit verses can be found in relation to the explicit verses. What is apparent from the verses in which the word ta'wil occurs is that ta'wil does not indicate a literal meaning? It is clear that the actual words of the dream described in chapter XII, "Joseph", do not in them selves contain the literal interpretation of the dream; the meaning of the dream becomes clear from the interpretation.

And, likewise, in the story of Moses and Khidr, the actual words of the story are not the same as the interpretation, which Khidr gave Moses. Moreover, in the verse, fill the measure when you measure and weigh with a right balance The language does not in itself indicate the particular economic conditions, which we are intended to understand.

Again, in the verse And if you have a dispute concerning any matter then refer it to God and the messenger there is no immediate literal indication that what is meant is the Unity of Islam Thus, although the words indicate something not essentially different from their literal meaning, there is, nevertheless, in all the verses the same shifting of perspective, namely, from the actual words to the intended meaning Moreover, all the meanings are based on a real situation, an actual physical event. In the case of the dream, the interpretation has an external reality, which appears before its actual occurrence in a special form to the dreamer. Likewise, in the story of Moses and Khidr, the interpretation that the latter gives is, in fact, a reality, which is to take place as a result of his action.

Therefore, the interpretation of the event is rooted in the event. In the verse, which orders man to fair dealing and The Teachings of the Qur'an measuring, the aspect of the verse is a reality, which appears as a social benefit. Thus the order is connected to the effect it is supposed to have in the raising up of society and, in particular, of trade. In the verse concerning referral of the dispute to God and His messenger, the meaning is again fixed to reality, namely, the spiritualization of the life of the community.

To conclude, we may say that interpretation of each verse springs from a reality; the interpretation looks forward to or, in a subtle way, actually brings into being the reality it is talking about. Thus it's meaning both contains and springs from a future or ulterior event. Just as the interpreter makes the interpretation meaningful, so the manifestation of the interpretation is already a reality for the interpreter.

The idea is also present in the form of the Qur'an since this sacred book has as its source realities and meanings other than the material and physical or, we may say, beyond the sensory level Thus it expresses meanings, which are more expansive than those contained in the words and phrases used by man in the material world Although these realities and meanings are not contained in the literal explanation of man, the Qur'an uses the same language to inform man of the unseen and to produce correct belief and good action.

Thus, through belief in the unseen, in the last day and in the meeting with God, man adopts a system of morals and a quality of character, which allows him to achieve happiness and well-being. In this way the Qur'an produces a spiritual effect, which, in turn, produces a physical social change, the importance of which will become clear on the Day of Resurrection and the meeting with God. There is further reference to this same theme when God says in chapter XLIII: 2-4, By the Book which makes plain.

Take heed, we have appointed it a lecture in Arabic that perhaps you will understand. And indeed the source of the Book, which we possess, it is indeed sublime, decisive. Is It is sublime, in that the ordinary understanding cannot fully comprehend it, and decisive in that it cannot be faulted. The relationship of the last part of the verse to the meaning of exegesis ta'wil (as we have discussed above) is clear. It says, in particular, "perhaps you will understand," implying that one may or may not understand it; it does not imply that one will understand the book fully, merely by studying it.

As we have seen in the verse concerning the explicit muhkam and the implicit mutash?bih, knowledge of exegesis ta'wil, particular to God; moreover, when in this same verse corrupt men are blamed for following the implicit mutashabih, verse and for intending to sow dissension and conflict by searching for an exegesis, ta'wil, or special interpretation, it does no state that they necessarily find it The exegesis of the Qur'an is a reality, or several realities, which are to be found in the Source Book, the Book of Decree with God; the Source Book is part of the unseen and far front the reach of corrupters.

The same idea is treated again ii chapter LVI: 75-80 when God says, Indeed I swear by the places of the Stars - And truly that is surely a tremendous oath ~f you but knew - that this is indeed a noble Qur'an, in a book kept hidden, which none touch except the purified, a revelation from the Lord of the Worlds. It is clear that these verses ~establish for the Qur'an two aspects, namely the position of the hidden book protected from being touched and the aspect of revelation which I understandable by the people. What are of particular interest t us in this verse is the phrase of exception, "except tire purified According to this phrase, we can arrive at an understanding the reality of the exegesis of the Qur'an.

This positive view of man's capability to understand the Qur'an does not conflict with the negation of the verse, "An no one knows its ta'wil except God. " Since the comparison of the two verses produces a whole, which is independent, an harmonious.

Thus we understand that God is alone understanding these realities, yet one may come to know these truths by His leave and teaching Knowledge of the unseen is, according to many verses, the special domain of God but in chapter LXXII: 26-27, those who are worthy are excepted from this: "He is the knower oft unseen and He reveals to no one His secret, except to every messenger whom He has chosen. " Again we conclude that knowledge of the unseen is particular to God and that it is fitting for no or except Him and for those he gives leave to.

Thus the purified amongst men take the verse concerning the "purified ones" as leave to enter into contact with the reality of the Qur'an. In a similar way we read in chapter XXXIII: 33, "God's wish is but to remove uncleanliness from you, people of the Household, and clean you with a thorough cleaning. " This verse was revealed, (according to a sound tradition with an unbroken chain of transmission), specifically with regard to the family of the Prophet.

The Existence of Abrogating and Abrogated Verses in the Qur'an

Among the verses in the Qur'an containing orders or laws, there are verses that abrogate verses previously revealed and acted upon. These abrogating verses are called nasikh and those whose validity they terminate are called mansükh. For example, at the beginning of the Prophet's mission, Muslims were ordered to cultivate peace and friendship with the people of the Book, "Forgive and be indulgent (towards them) until God gives command," 11:109. Some time later, fighting was allowed and the order to establish peace was abrogated: Fight aga. XI: 29 The common notion of abrogation, that is, a cancelling of one law or code by another, is based on the idea that a new law is needed because of a mistake or shortcoming in the previous one. It is clearly inappropriate to ascribe a mistake in law making to God, Who is perfect, and whose creation admits of no flaws.

However, in the Qur'an, the abrogating verses mark the end of the validity of the abrogated verses because their heed and effect was of a temporary or limited nature. In time the new law appears and announces the end of the validity of the earlier law. Considering that the Qur'an was revealed over a period of twenty-three years in ever-changing circumstances, it is not difficult to imagine the necessity of such laws. It is in this light that we should regard the wisdom of abrogation within the Qur'an: And when we put a revelation in place of (another) revelation and God knows best what He reveals - they say: you are just inventing it. Most of them do not know. Say: The Holy Spirit (Gabriel) has revealed it from your hand with truth and as a guidance and good news for Those who have surrendered (to God) XVI: 101-102.

Applicability and Validity of the Qur'an

Bearing in mind that the Qur'an is valid for all times, the verses revealed in special circumstances informing Muslims c their specific duties are also valid for those who, in future experience the same circumstances. Similarly, those verse which praise or reproach certain qualities, and prom~ reward or threaten punishment accordingly, are applicable all ages and places. Thus the meaning of a verse is not limit to the circumstances or the times of its revelation. Similar circumstances occurring subsequent to the revelation of a verse are to be followed; this is known in Qur'anic Science as jary, or applicability. The fifth Imam said, "we; a verse after its revelation to pass away with the passing away of Mi people, then nothing would have remained of the Qur'an. " As long the heavens and the earth exist, there are verses for eve: People, wherever they be, which they may read and act upon for the benefit or reject at their loss. (12)