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Quran:
Analytical Study of Classical Tafasir
By
Ahmad Eldridge Cleaver
1
Transliteration Guide
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Introduction
The Quran is the first source of authority in Islam.1 Within the Quranic text are
found numerous ayat conveying at times rules at other places broad guidelines that are
religious, spiritual, moral, legal, social and political.2 Often the wording is in the form of
a direct dialogue with Muhammad (Q. 2:80, 2:97, 2:135, 3:154, 8:38, 17:110).
"They say, 'The Fire will only touch us for a few days.' Say to them: 'Have
you received a promise from God--- for God never breaks His promise---or are
you saying things about Him of which you have no real knowledge?'
(Al-Baqarah 2:80)
Since the Quran is the first source of the religion of Islam, in it are
guidelines and indications of what is authority in Islam. So then we can ask of the Quran
some questions, read its text and examine what scholars have explained in their Tafasir.
The first question we will ask is; can any indicators be found in the Quran to
Muhammads Sunnah? What is mentioned of the Sunnah of Muhammad within the
Quranic text? Does the Qur'an attribute any significant importance to the Sunnah of
Muhammad? Is the Sunnah a source of authority in Islam?
The role of Muhammad, as described in the Quran, holds fundamental
importance in this work. Is adherence to the Sunnah described in the Quran? And what
importance is the Sunnah given in its text? How are Muhammad and his prophesy
presented in terms of the authority which he wields? Was the Sunnah perceived to be
entitled any legal authority by the Classical Mufasirun? Did they recognize a relationship
between his Sunnah and authority in the Islamic Shariah? Does the Quran contribute to
the authority of the Sunnah? Did the Classical scholars of Tafsir view Muhammads
Sunnah as a source of law in Islam? This examination of Classical Tafasir seeks to answer
the above questions.
Originally the term Sunnah; linguistically means a way of conduct, an act or a
custom, also a well beaten path, and an established consistent practice, a manner or a
methodology for doing something.3 (Q.17:77, 35:43) That is the meaning which the term
carries when it is employed in the Quran eighteen times according to G. H. A. Junyboll
1
Abdel Haleem, M. A. S., The Qur'an: a New Translation, p. 9, Hallaq, Wael B, Law and the Quran,
Encyclopaedia of the Quran, Kamali, M. H, Principles of Islamic jurisprudence, p.16, Suyuti, Itqan fi
ulum al Quran p.8.
2
Bell, R. Introduction to the Quran p.xi, 215-40, Draz, M. A., Introduction to the Qur'an. p.127, Kamali
p.18.
3
Albani, Mu.hammad Na.sir al-Din, al-.Hadith .hujjah bi-nafsihi, p.13, Azami, M. M, Studies in .Hadith
methodology and literature, p.3, Kamali, M. H, p.58, Ibn Salah al Shahrazuri, Introduction to Science of
Hadith, p.35, Juynboll, G.H.A. " Sunna." Encyclopaedia of the Qurn.
5
"Such was Our way (Sunnah) with the Messengers We sent before you, and
you will find no change in Our ways." (Al-Isra 17:77)
"They became more arrogant in the land and intensified their plotting of evil--their plotting of evil only rebounds on those who plot. Do they expect anything
but what happened (Sunnah) to earlier people? You will never find any change
in God's practice (Sunnah); you will never find any deviation there.
(Fatir 35:43)
However, in the terminology of Islamic studies the word Sunnah specifically
came to designate the words, actions, tacit approval, the way and consistent practices of
the Prophet Muhammad.5 The term Hadith signifies the written documentation by which
Muslim scholars have attempted to compile and preserve the Sunnah during the early
centuries of Islam.6 While amongst some Muslims, a minority, Hadith is referred to as a
synonym for Sunnah.7
The methodology employed to investigate the answers to the above mentioned
questions regarding how the Sunnah is presented in the Quran is by analytical study of
the Classical Tafasir of thirty-five ayat of the Qur'an. These thirty-five ayat were selected
because they mention Muhammad, his Sunnah or his authority practice is referred to. To
examine their meanings we will embark on a discovery of Quranic commentary of the
Classical Islamic Era. Within its pages we will unfold the status and the role of the
Sunnah. I will define and limit the Classical period of Islam as from the 3rd/9th century to
the 8th/14th century. However, this study's limits do not include Shia or Zahiriya Tafasir
neither does this paper investigate ilim al rijjal; the reliability and the biographies of the
narrators in the Hadith cited by the Mufasirun.
My intention is to discover how classical Mufasirun perceived the significance of
the Sunnah of Muhammad. The intention is to answer the questions mentioned above by
an analytical study of the exegesis of twelve classical Mufasirun of ayat in the Quran
4
Juynboll, G.H.A. " Sunna." Encyclopaedia of the Qurn, Azami, M. M, p.3, Siddiqi, M. Z, .Hadith
literature : its origin, development and special features, p.2.
5
Abdel Haleem, M. A. S, Understanding the Qur'an, p.6, Philips, B, Usool al-Hadeeth : The Methodology
of Hadith Evaluation, p. 3, Robson, J. "Hadth." Encyclopaedia of Islam, Goitein, S. D, Studies in Islamic
history and institutions, p.25.
6
Albani, Mu.hammad Na.sir al-Din, p.13, Abdel Haleem, M. A. S, Quran and Hadith The Cambridge
companion to classical Islamic theology, Siddiqi, M. Z, p.2.
7
Siddiqi, M. Z, p.2.
that mention Muhammad. The study is organized into chapters and subchapters according
to themes and concepts to effectively highlight the relevant details to be found in the
Classical works of Tafsir.
In Chapter 1 is a brief overview of contemporary discussions on the authority of
the Sunnah in Islam. An outline of how the Sunnah is defined and some trends amongst
both contemporary Muslim scholars and Western scholars is offered. In contemporary
scholastic terminology non-Muslim specialists and experts in the study of Islam are
referred to as Islamicists, whereas they were more commonly known in the past as
Orientalists.
Chapter 2 introduces the Sunnah in the Quran.
Chapter 3 analyzes the Qur'anic theme of obedience to God and obedience to
Muhammad. This section examines the reasons why the Quran often communicates an
injunction to Obey God and obey the Messenger.
Chapter 4 examines the judicial role of Muhammad in the text.
Chapter 5 is an analysis of legal terminologies in ayat where Muhammad is
mentioned.
The paper then ends with the Conclusion.
Table 1
Dhahabi, Mu.hammad .Husayn., al-Tafsir wa-al-Mufasirun, v1 p.208-10, 217, 221, 247-51, 432, 438-43,
482, v2 p.37-38, 438, 459.
9
Ibn Taymiyyah, Ahmad ibn `Abd al-.Halim, al-Tafsir al-kabir, edited and compiled by`Abd al-Ra.hman `Umayrah
Sura Name
Ayat
Sura Period
'li `Imrn
3:32, 132
Medina
An-Nisa'
Medina
Al-M'idah
5:42-43, 48-49, 92
Medina
Al-'A`rf
7:157
Mecca
Al-'Anfl
8:1, 20, 46
Medina
Al-Tawbah
9:71
Medina
An-Nr
24:51-52, 54, 56
Medina
Al-'Azb
Mecca
Muammad
47:33
Medina
Al-Fat
48:10, 17
Medina
Al-ujurt
49:14
Medina
Al-Mujdila
58:13
Medina
Al-ashr
59:7
Medina
At-Taghbun
64:12
Medina
Table 2
Name
10
Selected Mufasirun10
Mathab
Tafsir
Origin
Specialty
Belief
Methodology
Dhahabi, Mu.hammad .Husayn, al-Tafsir wa-al-Mufasirun, Suyu.ti, Jalal al-Din, Tabaqat al-Mufasirun.
System
Ibn Jarir AlTabari
(d. 310)
Shafi then
Jaririyyah
Mujtahid
Jami alBayan an
tawil alQuran
Tabaristan,
Khurasan,
-Iran-
Muhaddith
Orthodox
Hadith, Athar,
linguistic, legal
implications
Al-Jassas
(d. 370)
Hanafi
Ahkam alQuran
Baghdad, Iraq
Jurist
Orthodox
Rationalist, Legal
implications
Al-Mawardi
(d. 450)
Shafi
al-Nukat wa
'l-uyn
Basra, Iraq
Jurist
Orthodox
Legal implications
Al-Wahidi
(d.468)
Shafi
Asbb alnuzl
Naysabur,
Khurasan,
-Iran-
Arabic
linguist
Orthodox
Occurrences of
revelation &
Linguistic
AlZamakshari
(d. 538)
Hanafi
Al-Kashshaf
Transoxiana,
Khurasan,
-Iran-
Arabic
linguist
Mutazilite
Grammatical,
syntax, philological,
morphology
Ibn Al-Furs
(d. 597)
Maliki
Ahkam alQuran
Andalusia
Jurist
Orthodox
Legal implications
Al-Razi
(d. 606)
Shafi
Maft h alghayb
Theology,
Philosophy
Ashari
Philosopher
Kalam = Dialectic
philosophy
Al-Qurtubi
(d. 671)
Maliki
Al-Jami Li
Ahkam alQuran
Khurasan,
-IranKhurasan,
-IranAndalusia
Jurist,
Muhaddith
Orthodox
Legal implications
Ibn Kathir
(d. 774)
Shafi
Damascus,
Syria
Muhaddith,
Jurist,
Orthodox
Hadith, legal
implications
Ibn
Taymiyyah
(d. 728)
Hanbali
Mujtahid
Harran, Iraq,
Damascus,
Syria
Jurist,
Muhaddith,
Theology
Orthodox
Hadith, legal
implications
Al-Thalabi
(d. 875)
Maliki
Al-Jawahir alHisan
Algeria
Jurist
Sufi
legal implications
Ibn Adil
(d. 880 +)
Hanbali
Al-Lebab
Damascus,
Syria
Jurist,
Muhaddith
Orthodox
Hadith, Legal
implications
Albani, Mu.hammad Na.sir al-Din, p.25, Brown, Jonathan, The canonization of al-Bukhari and Muslim,
10
contemporary scholars perceive that part of the reason this is the majoritys view has its
roots with the efforts of Muhammad b. Idris Al-Shafi (d. 204/820). He is one of the early
scholars who were known to be especially active in teaching the view that Muhammads
Sunnah is revelation secondary only to the Quran.12 The influence of his al-Risalah, the
first written work on usul al-Fiqh, was important in popularizing and spreading the
concept that the Sunnah of Muhammad is revelation. However, amongst the Muslim
scholars who preceded al-Shafi are a large number of Hadith scholars who taught that the
Sunnah was both way, revelation, and a source of law.13 The views of the Sunnah to
these early scholars from the tabiun and the tabi tabiun represent the views of the
teachers of al-Shafi.14 Therefore, although one can not disregard the influence of alRisalah, it can be argued that its articulation of the authority of Muhammads Sunnah was
a teaching passed down to al-Shafi from the generations of Muslim scholarship that
preceded him. By researching carefully into the legacy of the Hadith scholarship of
Muhammad b. Shihab al-Zuhri (d. 124/742), al-Amash (d. 148/765) , Shuba b. al-Hajjaj
(d. 160/776) Sufyan al-Thawri (d. 161/778) and Malik b. Anas (d. 179/795) it can be
uncovered that al-Shafi only expressed how the Sunnah was a legal authority in the eyes
of the teachers before him, like Malik whom he was a direct student of.15
Strict adherence to deducing law based mainly only on the two sources of the
Quran and the Sunnah has been a point of disagreement amongst Fiqh scholars. Many
Hanafis, Rationalists and Mutazilites distinguish strictly and completely between Hadith
ahad and Hadith mutawatir.16 They accept as a proof for evidence in ahkam, legal rulings
or aqidah, Hadith only if they are mutawatir with multiple narrators in every stage of the
Isnad, the chain of transmission.17 This then eliminates a vast number of Hadith that
scholars from the other side of this methodological disagreement, especially many of the
scholars of Hadith claim are important in documenting the Sunnah, the ahkam and
aqidah.18
Classical Salafi Islam or Traditionalist Salifis are what Scott C. Lucas and other
scholars describe as the other side of this contemporary Muslim discussion of the
authority of the Sunnah.19 They comprise a minority of scholars who hold to the
methodology that every Hadith that is authentic in its Isnad and its matin is an acceptable
proof and authorized to be employed as evidence for both ahkam and aqidah.20 In their
p.72, Azami, M. M, p.5, Kamali, M. H, p.61, Hallaq, Wael B, A history of Islamic legal theories, p.11,
Philips, B, p.4.
12
Hallaq, Wael B, p.18, 20-21, Kamali, M. H, p. 62-63, 78, 85, Lucas, Scott C, Constructive critics,
.Hadith literature, and the articulation of Sunni Islam, p. 12.
13
Lucas, Scott C, p. 368-9.
14
Ibid, p. 368-9.
15
Ibid, p. 155-6, p. 368-9.
16
Al-Abbaad, Abdul Muhsin, The Methodology of Islamic Law Made Easy, Eng. Trans. Philips. B, p.130,
AlBani, p.49, Kamali, M. H, p. 96-96.
17
Hallaq, Wael B, p.18, Kamali, M. H, p.96-97.
18
AlBani, p.62-64, Kamali, M. H, p.105.
19
Brown, Jonathan, p.305-6, Butrus Abu-Manneh, Salafiyya and the Rise of the Khlidiyya in Baghdad,
p.350, Kamali, p.493, Lucas, Scott C, Constructive critics, p.41-2, Lucas, Scott C, Legal Principles of
Muhammad B. Ismail Al-Bukhari & their Relationship to Classical Salafi Islam, p.290-1, Itzchak
Weismann, Between S f Reformism and Modernist Rationalism: A Reappraisal of the Origins of the
Salafiyya , p.211, Wiktorowicz, Quintan, The Salafi Movement in Jordan, p.219.
20
Al-Bani, p.49-50,67-68, Lucas, Scott C, Legal Principles of Muhammad B. Ismail Al-Bukhari, p.295,
Philips, B, Usool al-Hadeeth, p.93, Ibn Salah al Shahrazuri, p.58,65.
11
Kamali, M. H, p.105, Matroudi, Abdul Hakim I., The Hanbali school of law and Ibn Taymiyyah, p.47, 60.
Schacht, Joseph, The origins of Muhammadan jurisprudence, p.77, 2533, 260, 294, 311, 315, Robson,
James, Muslim Tradition: The Question of Authenticity, p. 15-16.
23
Schacht, Joseph, Introduction to Islamic law, p.50, & The origins of Muhammadan jurisprudence, p.5.
24
Melchert, Christopher, Reviewed work: On Schacht's "Origins of Muhammadan Jurisprudence" by M.
Mustafa al-Azami, p.363-7
25
Anderson, Norman, Sir, Islamic law in the modern world, p.11-12, Calson, N. J, A History of Islamic
Law, p.64-65, Forte, David F, Studies in Islamic law : classical and contemporary application, p.64-65,
Layish, Aharon , Notes on Joseph Schacht's Contribution to the Study of Islamic Law, p.133, Fazlur
Rahman, Islamic methodology in history, p.10 Talmon, Rafael, Schacht's Theory in the Light of Recent
Discoveries concerning and the Origins of Arabic Grammar, p.46-9.
26
Azami, M. M., p.117, Calson, N. J, A History of Islamic Law, p.64-65, Lucas, Scott C, Constructive
critics, .Hadith literature, p.95-7, Harald Motzki, The Musannaf
of Abd al-Razzq al-Sann as a Source
of Authentic Ah dth of the First Century A. H.,in Hadith : origins and developments / edited by Harald
Motzki, p.287-8.
27
Goldziher, Ignz, Muslim Studies, v2 p.19.
28
Juynboll, G. H. A., Muslim tradition: studies in chronology, provenance and authorship of early Hadith,
22
12
There are also conflicting trends and opinions western literature regarding the
authenticity of Hadith and thus the relevance of the Sunnah. Some scholars categorically
disagreed with the thesis that Schacht and others promoted. Harald Motzki for instance,
studied Isnad via older and newly recovered books of Hadith such as the Musannaf of alRazzaq al-Sanani and disagreed with Schachts and Goldzihers sharply skeptical and
quite negative perceptions of the Isnad.29 In fact, there has been a host of writers of
commendable literature by Islamicists who have employed scientific methods of research
to critically investigate and analyze Hadith literature. This new wave of Islamicists has
contributed to the discussion around the authority of the Sunnah. For instance, Hallaqs
work on legal theory provided sound evidence of the role that the Sunnah of Muhammad
played in Islamic law.30 Nadia Abbot shared her excellent research that gives a much
more accurate presentation of the Isnad and how the transmission of Hadith from
Muhammad was verified and confirmed by early Muslim scholars using an exacting
methodology.31 Moreover S. D. Goitein and S. G. Vesey-Fitzgerald are two other
Islamicists whose scholarly works have made strides towards a more effective analysis of
what role the Sunnah occupies in Islam.32
When unbiased, balanced modern scientific research is used to investigate the
actual Hadith literature itself, then accurate conclusions can be arrived at. Such is what
can be found in the work of Motzki, Hallaq, Abbot and others. Whereas Schacht,
Goldziher and Juynboll wrote as if their conclusions were arrived at before they began
their research. They passed judgments upon the authenticity of the Hadith with little
investigation of its Matin, the text of the Hadith, or the methodology for the
authentication of the Isnad, the chain of transmission of the Hadith, its meaning, purpose,
its texts or sources. This study concentrates on the beginning of Islam, the first source,
the Qur'anic text, so as to shed light upon what is said within it of the Sunnah's authority.
In the next chapter we begin to look at the Sunnah in the Qur'an.
13
and not mentioned in the Quran.33 For instance, the Islamic prohibitions against a
Muslim man being simultaneously married to a woman and her maternal aunt, human
consumption of the meat of predators and taking ransom for prisoners of war were only
transmitted via the Sunnah and not by the Quran.34
Another important example of how the Quranic text often relies on general
language can be found in no other than the fundamental daily ritual of worship in Islam,
Salat. The Qur'anic description of Salat, offers Muslims a picture that is less than a
complete illustration of how it is to be performed. Salat is mentioned 67 times in the
Quran.35 We are told it is an act of worship that contains standing in prayer (Q. 22:26,
37:165), bowing, (Q. 9:112, 39:9) prostration, (Q. 3:111, 9:112, 22:26, 39:9, 48:27) the
glorification of God, (Q. 18:28, 24:58) with submission to the Creator (Q. 23:2).
Likewise, the performance of Salat is stated to be at fixed times (Q. 4:103), yet
the details given of the times of Salat are not very precise. The text defines the times as at
early dawn and in another place at morning (Q. 17:78, 33:42). While other ayat say when
the day begins to decline (Q. 30:18) in the afternoon (Q. 33:42) at the rising and setting of
the sun (Q. 50:39) and at the two ends of the day (Q. 11:114). However, these
descriptions in the Qur'an consist of slightly vague images and are in need of some
specification in order to form a complete framework giving directions, instructions and
details for the daily ritual of prayer for the life of the individual Muslim, the family and
the community.36
So we can understand that a need exists to fill in the gaps, per say, or to give
further elaboration, to clarify exactly what was meant in the Quranic text. For certainly,
these accounts of the times and modes of Salat do not form a completely clear definition
with sufficient detail. Therefore further elaboration was of course necessary.
Consequently, Salat, the five times a day Muslim prayer was given ample clarity,
illustration and demonstration in the Sunnah.37 The numbers of Hadith that narrate the
specific details of the Salat are nearly countless.38 It is as if by design, what has not been
stated and detailed in the Quran is then a subject that can be found, defined and reported
upon in the Sunnah of Muhammad.39
The role of the Sunnah in the previous example is essential. We can find many
other examples where the unspecified areas and general language in the Qur'an have
been clarified by the Sunnah.40 By studying the Tafasir of thirty-five Quranic ayat we
will examine if the Classical Mufasirun saw the Sunnah as a source for rules, laws and
beliefs as well as if they sought more detailed explanations of the Quran in the Sunnah.
The Quran unfolds a presentation to its reader of Muhammad, a model practitioner of the
religious way of life of Islam.41 His words and deeds are proclaimed to be necessary
contributions towards understanding Islam and thus his station is raised to a very high
33
14
status in the text.42 I introduce the Sunnah in the Quran by highlighting that the text
conveys an association between Muhammads words and the revelation of the Qur'an.43