Quran Per Islam

Qur'anic Commentary, Its Advent and Development

Commentary on the words and expressions used in ii Qur'an began at the time of the first revelation. The Prophet himself undertook the teaching of the Qur'an and d explanation of its meanings and intent. Thus, in chapter XVI: 44 God says, "And we have revealed you the Remembrance that you may explain to mankind that which I been revealed for them.

" And He says in LXII: 2, "He it is Whole sent among the unlettered ones a messenger of their own, to recite to the His revelations and to make them grow and to teach them the Scripture and wisdom. "At the time of the Prophet a group of men, on his order were instructed to read, record and learn the Qur'an by heat When the Prophet's companions passed away, other Muslim took over the responsibility of learning and teaching the Qur'an; and so it has continued until the present day.

The Science of Qur'anic Commentary and the Different Groups of Commentators

After the death of the Prophet a group of his companions, including Ubayy ibn Ka'b, 'Abd Allah ibn Mas'üd, Jabir ibn 'Abd Allah a1-An~?ri, Abü Sa'id al-Khudri, 'Abd Allah ibn al-Zubayr, 'Abd Allah ibn 'Umar, Anas, Abü Hurayrah, Abü MUs?, and, above all, the famous 'Abd Allah ibn 'Abb?s, were occupied with the Science of Commentary. Just as they had heard the Prophet explaining the meanings of the verses, they would transmit it orally to other trustworthy persons.

The traditions specifically concerned with the subject of Qur'anic verses number over two hundred and forty; many were transmitted through weak chains of transmission and the texts of some have been rejected as incorrect or forged. Sometimes the transmission would include commentaries based on personal judgments rather than on a narration of the actual sayings, hadith, from the Prophet. The later Sunni commentators considered this kind of commentary as part of the body of Sayings of The Prophet, since the companions were learned in the science of Qur'anic commentary. They argued that these companions had squired their knowledge of this science from the Prophet himself and that it was unlikely they would say anything, which they themselves had invented. There is, however, no absolute proof for their reasoning.

A large proportion of these sayings, or traditions, about the reasons and historical circumstances of the revelation of verses do not possess an acceptable chain of narration. It should be noted that many of the narrators like Ka'b al-Akhb?r, were learned companions who had belonged to the Jewish faith before accepting Islam. Moreover, it should not be overlooked that Ibn Abbas usually expressed the meanings of verses in poetry.

In one of his narrations over two hundred questions of Nafi' ibn al-Azraq are replied to in the form of poetry; al-Suyüti in his book, al-Itqin, related one hundred and ninety of these questions. It is evident, therefore, that many of the narrations made by the commentators amongst the companions cannot be counted as actual narrations from the Prophet himself; therefore, such additional material related by the companions must be rejected.

The second group of commentators was the companions of the followers (t?bi'ün), who were the students of the companions. Amongst them we find Muj?hid, Sa'id ibn Jubayr, 'Ikrimah and 1?ahb?k. Also from this group were Hasan a1-Basri, 'Ata' ibn Abi Rabab, 'Ata' ibn Abi Muslim, Abü al-'Aliyah, Muhammad ibn Ka'b al-Qurazi, Qatadah, 'Atiyah, Zayd ibn Aslam, Ta'us al-Yamani13) The third group were comprised of the students of the second group, namely, Rabi' ibn Anas, 'Abd al-Rahm?n ibn Zayd ibn Aslam, Abü Salib al-Kalbi and others.

(14)The tabi'ün sometimes narrated the commentary on a verse as a tradition of the Prophet or of the companions and, sometimes, they explained its meaning without attributing a narrator to the source, this they did especially when there was any doubt as to the identity of the narrator. The later commentators treat these narrations as of the Prophet, but count them as mawq4f in their science of the levels of hadith (that is as a tradition whose chain of narration does not reach back to the Prophet).

The fourth group comprised the first compilers of commentaries, like Sufyan ibn 'Uyaynah,(15) Waki' ibn al-Jarrah, Shu'bah al-Ilajjaj and 'Abd ibn I3umayd; others from this group include Ibn Jarir al-Tabari, the author of the famous Qur'anic Commentary. (16) This group recorded the sayings of the companions and the followers of the companions with a chain of narrators in their works of commentary; they avoided expressing personal opinions except, perhaps, Ibn Jarir al-Tabari who sometimes expressed his views by indicating his preference when discussing two similar traditions. The basis of the work of later groups may be traced to this group.

The fifth group omitted the chain of narrators in their writings and contented themselves with a simple relation of the text of the traditions. Some scholars regard these commentators as the source of varying views in the commentaries by connecting many traditions to a companion or a follower without verifying their validity or mentioning their chain of narration. Consequently, confusion has arisen allowing many false traditions to enter the body of traditions, thus undermining the reputation of this section of hadith literature. Careful) examination of the chains transmission of the traditions leaves one in doubt as to the extent of the deceitful additions and false testimonies. Many conflicting traditions can be traced to one companion or follower and many traditions, which are complete fabrications, may be found amongst this body of narrations.

Thus reasons for the revelation of a particular verse, including the abrogating and abrogated verses, do not seem to accord with the actual order of the verses. No more than one or two of the traditions are found to be acceptable when submitted to such an examination.

It is for this reason that Imam Ahmad ibn Hanbal, who himself was born before this generation of narrators, said, "Three things have no sound base:

military virtues, bloody battles and the traditions pertaining to Qur'anic commentary. " Imam al-Sh?fi'i relates that only about one hundred traditions from Ibn 'Abb?s have been confirmed as valid. The sixth group consists of those commentators who appeared after the growth and development of the various Islamic Sciences and each undertook the study of Qur'anic commentary according to his specialization: al-Zajj?j studied the subject from the grammatical point of view; al-W?hidi and Abü Hayy?n(17) investigated the verses by studying the inflection of the verbs, the vowels and the diacritical points.

There is also commentary on the rhetoric and eloquence of the verses by al-Zamakhshari(18) in his work entitled alKo4uhaf. There is a theological discussion in the "Grand Commentary" of Fakhr al-Din al-R?zi. (19) the gnosis of Ibn al-'Arabi and 'Abd al-Razz?q al-K?sh?ni(20) treated in their commentaries. Other narrators, like al-Tha'labi, record the history of transmission of the traditions(21) .

Some commentators, among them al-Qurtubi, (22) concentrate on aspects of feqh (jurisprudence). There also exists a number-of commentaries composed of many of these sciences, such as Ruh al-bayan by Shaykh Ism?'il Haqqi, (23) Ruh al-ma'?ni by Shih?b al Din Mahmüd al Alüsi al-Baghdadi (24) Ghari'ib al-qur'an by Ni; ?m al-Din al-Nis?büri (25) This group rendered a great service to the Science of Qur'anic commentary in that it brought the Science out of a state of stagnation (characteristic of the fifth group before it), and developed it into a Science of precise investigation and theory.

However, if one were to examine closely the precision of this group's research, one would see. That much of its Qur'anic commentary imposes its theories onto the Qur'an rather than allowing the content of the verses to speak for themselves.

The Methods Used by the Shi'ites Commentators and their Different Groupings

All the groups mentioned above are Sunni commentators. Their method, used in the earliest commentaries of this period, was based on ijtihad, that is, the reports of the companions and the followers of the companions were examined according to certain rules in order to reach an acceptable understanding of the text. This resulted in varying opinions amongst those making ijtihad, and caused disorder, contradiction and, even, fabrication to enter into the body of the traditions.

The method employed by the Shi'ites commentators, however, was different, with the result that the patterning of the groups was also different. The Shi'ites commentators in their study of a verse of the Qur'an, viewed the explanation given by the Prophet as proof of the meaning of the verse, they did not accept the saying of the companions, or the followers, as indisputable proof that the tradition was from the Prophet. The Shi'ites commentators only recognized as valid an unbroken chain of narration from the Prophet and through members of his family. Accordingly, in using and transmitting the verses concerning Qur'anic commentary, they restricted themselves as to the use of traditions transmitted by the Prophet and by the Imams of the Prophet's family. This has given rise to the following groups:

The first group comprises those who have learned these traditions from the Prophet and from the Imams of the Prophet's family, studying and recording them according to their own method but not in any particular order. Among them we may mention such scholars as Zar?rah, Muhammad ibn Muslim, Ma'rüf and Jarir who were companions of the fifth and sixth Imams (26) The second group comprises the first compilers of the commentaries, like Fur?t ibn Ibr?him al-Küfi, Abü Hamzah al-Thumali, Muhammad al-'Ayy?shi, 'All ibn Ibrahim 'S al-Qummi and al-Nu'm?ni who lived between the second and fourth centuries after Hjjrah. (27the method of this group was similar to that of the fourth Sunni group of Commentators.

Thus, they avoided any. Kind of ijtih?d or passing of judgment. We should remember that the Imams of the Prophet's family were living amongst Muslims and available for questioning (on matters of commentary, for example) for a s. period of almost three hundred years. Thus the first groups us were not divided chronologically but rather according to their he relationship with the Imams.

There are very few who recorded the tradition without a rig chain of transmission. As an example, we should mention one of the students of aI-'Ayyashi who omitted to record the of chains of transmission. It was his work, instead of the original f aI-'Ayyashi which came into common use.

The third group comprises masters of various sciences, like he al-Sharif al-Rezi(28)who provided a commentary concerned with Qur'anic language and Shaykh al-Tusi who wrote a en commentary and analysis on metaphysical matters. (29) Included, too, is sadr al-Din al-Shir?zi's philosophic work,(30)s al-Maybudi al-KünAbAdi's gnostic commentary (31) and 'Abd . 'All al-Huwai's commentary Nur al-thaqalayn.

(32) Hashim Alan Bakir?ni composed the commentary al-Burhdn(33) and al-Fayd tgh al-Kashani compiled the work known as al-Safl (34) There were others who brought together many different themes to their commentaries, like Shaykh al-Tabarsi who in his Majma' al-bayan (35) researches different fields of language, rise grammar, Qur'an recitation, gnosis of death, after-life and paradise, and knowledge of the traditions.

How Does the Qur'an Lend It self to Interpretation?

The answer to this question is contained in the previous section where we discussed the eternal validity of the Qur'an: It speaks to, instructs and guides man now as it did in the past. As we have seen, the whole text of the Qur'an is a challenge to mankind and particularly to the enemies of Islam in that the Qur'an itself is proof of its own argument; it announces itself as a light, an illumination and an explanation of all things.

Thus a document, which states and demonstrates that it is self-illuminating, hardly needs others to illuminate it. As proof that it is not the speech of man, the Qur'an says that it is a harmonious speech, without the slightest inconsistency and any seeming inconsistency may be removed through reflection on the Qur'an itself. If it were not the word of God, the Qur'an would not be as clear as it is.

Moreover, if such speed needed something or someone else to explain its meaning and purpose, it would neither be the proof nor the absolute authority that it is so obviously is. This clarity is absolute, even if a seemingly contradictory passage becomes the object of dispute; it could be understood by cross-reference to the text of the Qur'an For instance, at the time of the Prophet, such matters could be referred to him since his knowledge of the Qur'an was perfect and he did not need to refer to other verses for clarification. Those who insisted on disagreeing, or disbelieving in the Prophet's fallibility, were not satisfied.

Therefore, commentaries, which solve problems of interpretation by quoting the commentaries of the Prophet, without giving proofs from other Qur'anic verses, are useful only for those who believe in Prophethood and the Prophet's infallibility. These people do not go unmentioned in the Qur'an; we are familiar with the following verse, if it had been from other than God then they would have found many inconsistencies in it. This is a clear argument against those who would seek for inconsistencies in the Qur'an and find fault with the Prophet .

The Qur'an itself declares that the commentary and explanation of the Prophet is valid while the Prophet himself has confirmed the validity of the Qur'anic commentary of the Imams. We may summarize this by saying that in the Qur'an some verses may be explained by comparison with other verses and some by using the instructions and teachings of the Prophet and the Imams. The latter commentaries are not, of course, different from the explanation, which is produced by comparing and analysing different verses.

Conclusion

There are three roads open to us when making commentary upon the Qur'an. Firstly, by using knowledge that one already possesses. Secondly, with the help of the sayings of the Prophet or Imams Thirdly, by using a combination of methods: by reflection and analysis, or by allowing the verse to become clarified by comparing it to other verses, or by use of the sayings of the Prophet and the Imams, whenever possible. The third way is the one, which we have outlined in the last section and it is this way, which the Prophet himself and the Imams of his family indicate in their teachings. (36) as we have seen, the Prophet said that, "The verses were revealed to confirm each other," and Imam 'Ali said that "One part of the Qur'an explains another and one part witnesses to the other.

"It is, moreover, clear that this method of commentary is other than that warned against by the Prophet when he said, "Whoever makes a commentary upon the Qur'an according to his own opinion prepares for himself a place in the Fire. (37) this method uses the Qur'an to explain itself and is not based merely on explanation arising from whim or fancy The first method is unacceptable and exemplifies commentary based on opinion, except in cases where it agrees with the third method. The second method is the one used by the early scholars and for many centuries afterwards, and is still in use amongst both Sunni and Shi'ites scholars of the traditions of the Prophet.

This method is limited, considering the vast nature of the subject and the countless number of questions, (both general and particular), arising from over six thousand verses. Where, one asks, is the answer to such questions? Where is the solution to so many intricate and perplexing questions? Or, should we refer to the body of tradition concerning the verses? Let us not forget that the total number of traditions of the Prophet accepted and transmitted by the Sunni scholars number no more than two hundred and fifty; we should also remember that many of them are weak and some even totally unacceptable.

It is true that the traditions of the Prophet and the Imams transmitted by the Shi'ites scholars number a thousand and that amongst them are to be found a considerable number which are fully trustworthy. Consideration of these traditions is not enough, however, given the countless questions, which arise, and the many Qur'anic verses that are not even mentioned in this body of traditions. Should one refer in such matters to the appropriate verses? As we have explained, this is not acceptable according to the method under consideration here.

Should one simply abstain from investigation and imagine that the need for knowledge is non-existent? In this case, what is one to understand by the verse, and we reveal the Book to you as an exposition of all things, XVI: 89 Which is clear proof that the Qur'an itself is not a mystery but rather explains, among other things, itself, by its own light? Chapter IV: 82 contains the injunction, "Will they not ponder on the Qur'an. " Similarly, in chapters XLVII: 24 and XXXVIII: 29 "(This book) is a Book that we have revealed to you, full of blessing, that you ma, ponder its revelation and the men of understanding may reflect " Likewise in Chapter XXIII: 68, "Have the, not pondered the word, or has something come to them which did not come to their forefathers.

" What are we intended to understand by these verses? How are we to act in the light of the totally trustworthy traditions of the Prophet and the Imams in which they advise us to refer to the Qur'an itself in case of problems of interpretation and discordance of opinion? According to many well-known traditions of the Prophet, transmitted in unbroken chains of transmission, one is obliged to refer the tradition to the Book of God; if the tradition is in accordance with the Book, then it is accepted and used in commentary and, if in disagreement, it is rejected.

It is clear that the meaning of these traditions is applicable when one discovers through the Science of Commentary that the inner meaning of one verse is contrary to what is contained in another verse. In this case, one must reject what one has discovered through the study of commentaries. These traditions are the best proof that the Qur'an, like speech or writing in general, has meaning and will always have meaning, even when studied independently of the traditions. Thus it is the duty of the commentators to take into account and reflect upon the traditions of the Prophet and Imams concerning Qur'anic verses but only use those traditions, which are in accordance with the verse under scrutiny.

An Example of Commentary on the Qur'an with the Aid of the Qur'an

On four occasions in the Qur'an God says, "Allah is the creator of all beings," XXXIX: 62. The meaning is clear on each occasion; God is stating that everything man may possibly imagine in the world has been created by him and is sustained by Him. However, one should not ignore the fact that in hundreds of verses the Qur'an affirms the existence of cause and effect and attributes the action of every doer to the immediate cause.

Thus the effect of the burning of fire is a direct result of the fire itself, the growing of plants, the action of the plants, the falling rain caused by the state of the sky; the actions which man chooses to undertake are, according to the Qur'an, the result (and consequent responsibility) of man. We may also say that the doer of any action is the one responsible for that action, but God is the giver of existence, the Creator of deeds and the owner of deeds. Keeping in mind this general relationship between the Creator and His creation, we may read in chapter XXXII: 7 "Who made all things beautiful and good which we created.

" When we join this verse to the previous one we see that beauty and goodness necessarily accompany His creation and so anything, which has existence in the cosmos, is also good and beautiful. We should not forget, however, that in many verses, the Qur'an affirms the existence of good and its opposite, evil, useful things and harmful things, beauty and ugliness; and it enumerates many bad actions, wrong doers and bad events These are all, however, negative aspects of the human character and are mentioned as a measure of man; they are relative and not intended as proof that the creation of man basically bad.

For example, the snake or the serpent harmful but only to man and animals who suffer the effects its sting; to stones and earth it is harmless. Bitter taste ar foul smell is unpleasant, but only to the human sense of task and smell, not to all animals. Certain behaviour may at time~ appear wrong but this is often the result of observing human behaviour in relation to one particular society of men; i another society or circumstance it may not be considered wrong.

Indeed, if we dispense for a moment with those negati~ aspects of man's character which are secondary or relative I the miracle and perfection of His creation, we witness only it beautiful symmetry and proportion of the cosmos in ii entirety and the amazing beneficence of the Creator.

Word is not able to describe this beauty since they themselves ai part of this world of beauty. In reality the above-mentioned verses awake man to a awareness of the relative nature of beauty and ugliness; the invite him to a comprehension of absolute beauty and prepaid him for an understanding of creation as a whole. In fact, their are Qur'anic verses which explain or comment upon it different aspects of creation in the universe, either as isolate individual examples or as groupings and classes.

Each creation, whether a single manifestation or joined to a large~ structure and patterning, is a sign and indication of Which ever way we regard creation, it all points to existence of God. This way of understanding or seeing the universe and its signs, leads to an appreciation of the stupendous beauty which encircles the whole world and allows us to realize that it is H beauty, emanating from the domain of His power, and made visible in the signs of the skies and the earth. Each aspect the cosmos lends beauty and dimension to everything surrounding it, yet at the same time it is insignificant in relation to the whole.

The Qur'an affirms in other verses that perfection and beauty manifest himself from the domain of his power thus He says in chapter XL: 65 "He is the Living One. There is god save Him," and in 11:165 ". power belongs completely God," and in IV:l39, "Truly all power belongs to God," and "I am the knower, the All-Powerful " On another occasion we read "And He is the Hearer, the Seer," and in XX: eight, "Allah! There is no god save Him. His are the most beau4ful names. " We realize from these verses that the beauty, which manifests itself in the visible world, has its reality in the domain of His power and grandeur. All other beauty, all other power, is illusory or metaphorical of His power. In affirmation of this explanation, the Qur'an states that the beauty and perfection created by man is limited and temporal but that of God boundless and eternal. God emphasizes that all creation is from Him and under His power. In chapter LIV: 49, "Truly we have created everything by measure" and in the chapter XV: 21, "And there is not a thing with us but there are stores of it. And we do not send it down except in appointed measure.

" Careful observation reveals that the Book itself declares its own perfection and beauty, that it encompasses all aspects of creation and the Creator, and that there is no fault or shortcoming in it. Such is the perfection of the Qur'an, which itself is one of the signs of God, that it makes the reader forget himself in rapturous appreciation of its beauty.

This we read in 11:165 "Those who believe are stauncher in their love of God. " Love, of its very nature, demands the self and the giving over of the self to God. It demands the handing over of one's affairs completely to Him and allowing Him to be one's Lord: "And Allah is the protecting Friend of the believers," 111:68 This idea is also contained in 11:257, which declares, "God is the Protecting Friend of I/rose who believe. He brings them out of darkness into light," and also in VI: 122, "Is he who was dead and We have raised him to life and set for him a light in which he walks among men . . .

"Likewise, we read in LVIII: 22, "As for such, He has written faith upon their hearts and has strengthened them with a spirit from Him. " This spirit, this new life and light, is given by God to the i~~an who perceives reality and truth and who understands the path of happiness and well being in society. In another verse in LVII: 28, He explains the effect of such light: "0 you who believe! Be mindful of your duty to God and put faith in His messenger. He will give you twofold of His mercy and will appoint for you a light in which you shall walic. " Again, in another verse, He makes a commentary on "faith in the Prophet" by explaining it as submission and obedience to Him; chapter 111:31, "Say (0 Muhammad, to mankind): If you love God follow me; God will love you.

" The nature of this path is explained in chapter VII: 157, Those who follow the messenger the Prophet, who can neither read nor write, whom they will find described in the Torah and the Gospels (which are) with them. He will rejoin in them that which is right and forbid them that which is wrong. He will make laulul for them all good things and prohibit for them only the foul; and He will relieve them of their burden and the fitters they used to wear. Still more vividly, the path is explained in another verse, which is also a commentary on the previous verse XXX:

30, So let your purpose (0 Muhammad) for the din (of Islam) as a man by nature upright - the nature of God on which he has created man. There is no altering God's creationThat is the right way of life, but most men to not know. ."The right way of life, or din refers to the correct path for society to follow for its well-being and happiness. According to this verse, the way of Islam is also the way desired by the Creator for man.

In other words, the legislative framework given to man by God is the very framework, which is appropriate for the creature man. This divine law is in complete harmony with the nature of man, living a life of piety and obedience. God says in another verse XCI: 7-8, "And a soul and Him who perfected it. And inspired it (with conscience of) what is wrong for it and (what is) right. " The Qur'an is the only revealed book, which equates the happiness and well being of man with a pure and sincere way of life. Moreover, unlike other religions, Islam does not separate worship of God from the actual programmed of living; it establishes the word din to mean not only religion but also life in general as well, the actual day to day routine of man, both on a personal and social level.

The Qur'an establishes a programmed of living which is in accord with the functioning and the reality of the cosmos, and the Qur'an mentions many of the benefits and virtues to be expected by the man of God and the lovers of Truth, including a certainty of faith and tranquility of the heart.

The Validity of the Commentary of the Prophet and the Imams From

an indication in the Qur'an itself, the commentary of the Prophet and the Imams, (as discussed in the previous sections), is established as being absolutely true. Authentication of the sayings of the Prophet and the Imams is clearly established by the existence of fully trustworthy chains of transmissions. A tradition may not, however, be recognized as totally acceptable if it has been transmitted by one chain of narration only. The validity of the tradition may be disputed amongst the Muslim Scholars of Commentary:

amongst the Sunni's a tradition of a single chain of transmission, classified in their terms as ~a/jih (sound), must be accepted and acted upon; among the Shi'ites scholars a tradition with a single undisputed chain of transmission is also accepted as a proof. However, in the laws of the shari'ah it is not valid and must be investigated and checked before use as a proof. Author's Note: The previous section has been specifically about the use of commentary or explanation in order to arrive at the true meaning of a verse. This includes study of the literal meanings and those hidden in metaphor. It does not include an explanation or a discussion of the linguistic and literal aspects or the science of Qur'an recitation since these do not affect the meaning.