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From the above mentioned methodology of the Prophet (r) and his companions and of the
early generations of Muslim scholars which followed them, the following points have been
deduced by scholars as being the correct steps for making correct Tafseer of the Qur'aan.
On many occasions, the Prophet (r) added further clarification to various verses of the
Qur'aan. Allaah had entrusted the job of explaining the Qur'aan to the Prophet (r). This
trust was expressed in the Qur'aan in no uncertain terms, "Verily, We have revealed the
Reminder (Al-Qur'aan) to you (O Muhammad) so you may explain to the people what has
been revealed to them." [Al-Qur'aan 16:44]. And "We have only revealed the book to you
(O Muhammad) in order that you clarify for them the things about which they differ." [Al-
Qur'aan 16:64]. The Sahaabah (radiAllaahu 'anhum) understood this clearly and always
turned to the Prophet (r) for clarification whenever they were in doubt about the meaning
of any of the Qur'aanic passages. In fact, most of the fine details of Salaah, Zakaah,
Sawm, Hajj and inheritance laws etc. were explained either by the Prophet's (r)
statements or practical demonstrations and applications (the Sunnah). Thus, the Prophet's
explanations of the Qur'aanic passages are referred to as the Tafseer of the Qur'aan by
the Prophet (r).
For example, in Soorah Al-Faatihah, the Prophet (r) explained that al Maghdoobi alayhim
(Those on whom is Allaah's anger) are the Christians. On one occasion, he recited the
verse, "Prepare for the whatever forces you are able to," [Al-Qur'aan 8:60] and he then
said 'Verily force is spear throwing'. Reported by Muslim. In another narration, he
explained the verse "Verily, We have given you al Kawthar" referred to a river in paradise
which Allaah has given him. [Reported by Al Bukhaari]. Because the Sunnah was based on
guidance from Allaah, it represents the second part of Allaah's promise to explain the
Qur'aan, "Verily, We will explain it" [Al-Qur'aan 75:19. Consequently no other human
interpretation can be given precedence over of the Prophet (r).
We can see from the above mentioned hadeeth that the Prophet (r) sternly warned his
companions and later generations of Muslims concerning the interpretations of Qur'aan
based on speculation and unsubstantiated opinions. This was done because the Qur'aan is
the foundation of Islaam and as such it had to remain pure and un-tampered with. If free
rein were given to any and everyone to interpret the Qur'aan as they wished, its value
would be totally destroyed and Islaam itself would be undermined from its base. Thus, the
only accepted Tafseer is that which follows the following sequence. Tafseer of Qur'aan by
the Qur'aan, Tafseer by the Sunnah, then by the sayings of the Sahaabah, then by
language and finally by opinion, as long as it is based on the preceding four methods and
does not contradict any of them.
5. Deviant Tafseer
In order to clarify the potential danger and corruption inherent in Tafseer by
unsubstantiated opinion, the following examples of deviant Tafaseer (pl.) have been
collected from various movements, sects and philosophical schools from distant past to the
present.
From the tenth century CE, some Sufis, (mystics), have interpreted "Pharaoh" in Allaah's
command to Prophet Moosa ('alaihi salaam): "Go to Pharaoh for verily he transgresses,"
79:17 as the heart, as it is the heart which oppresses every man causing him to
transgress. Others interpreted Allaah's command to Prophet Moosa ('alaihi salaam),
"Throw down your stick" 27:10 as a command to throw aside the material world and only
depend Allaah. These spiritualistic Tafaseer are indicative of the Sufi movement's over-
emphasis of the spiritual over the material.
In the Mu'tazilite (Rationalist) Tafaseer of the Abbasid Era, revelation was interpreted
according to human logic. Hence, the word "heart" in the following verse was given a new
meaning. "And when Ibrahim said, ' My Lord show me how You give life to the dead'. He,
(Allaah) replied, ' Do you not believe?' Ibrahim said, 'Yes but (I am asking You) in order
that my heart may be at rest." 2:260. It was claimed that Ibrahim ('alaihi salaam) had a
friend whom he referred to as "heart" and thus the true meaning of the verse was "Yes,
but I am asking You in order that my friend may be at ease." This interpretation was
considered necessary to explain away the doubt, which Ibrahim ('alaihi salaam) felt in his
heart, as it seemed inconsistent with the Prophethood according to the Rationalists
The Shiite Tafaseer of the late Abbasid era, under the influence of their inordinate
obsession with the Prophet's descendants, interpreted the verse, "He has set forth the two
seas and they meet," 55:19-22 as a reference to Ali, the Prophet's son-in-law, and Fatima,
the daughter (radiAllaahu 'anhumaa). And in the following verse, "And out of them come
the pearls and coral," they found a reference to the Prophet's grandsons, Al-Hassan and
Al-Hussain (radiAllaahu 'anhumaa).
The Qadiyani sect which appeared in more recent times in India during the latter part of
the nineteenth century, claimed that in the verse, "Muhammad is not the father of any of
you but he is Allaah's Messenger and the seal (Khaatam) of the Prophets" 33:40, Khaatam
does not mean last as most understand it but superior. The meaning of the verse,
therefore, becomes 'The most superior of the prophets (but not the last)'. They also assert
that the Khaatam means "Seal". That is He (Allaah) sets a seal on people and with his seal
one becomes a prophet. These interpretations were made to validate the claim to
prophethood made by their founder, Ghulam Ahmad. They also distorted the following
verse in reference to Prophet Jesus ('alaihi salaam). "They did not crucify him nor did they
kill him but it was made to seem as if they did. But Allaah raised him up to Himself." 4-
157. They claimed that "raised up" meant the figurative raising as used in the verse "And
We raised your esteem for you." 94:4. This interpretation was necessary to support their
doctrine that after escaping crucifixion, Prophet Jesus ('alaihi salaam) died a natural death
on earth and was buried in Kashmir, and that Ghulam Ahmad was the promised messiah
whose return was prophesied.
Even more recently in the USA, Elijah Muhammad (1975) founder of the Elijan sect and
claimant to prophethood interpreted the verse, "On the day when the trumpet is blown We
will assemble the criminals blue-eyed," 20-102 as proof that the inhabitants of the fire will
be all white people. This interpretation was used to support the Elijan doctrine that Allaah
the god was a black man, that all black people were gods and that all white people were
devils - refer to Message to the Blackman in America by Elijah Muhammad. Although the
word Zarq literally means blue, it was used to refer to the clouding of the cornea due to
certain eye diseases, which gives the eye a bluish-gray tinge. Hence, a more accurate
translation would have been 'bleary-eyed'. According to Elijah, since the white man
resembles the black man, he was referred to, as "mankind" in the Qur'aan that is a kind of
man! Consequently, the verse, "O mankind, verily We have created you from a male and
female" 49:15 was interpreted by Elijah to refer to the black man's creation of the white
man (mankind).
These few examples of Tafaseer based solely on sectarian opinions clearly show the
incoherence and deception that results from the disregard for the correct method of
Tafseer. The Qur'aan becomes a voice for each sect's deviant and heretical claims. There
are no logical boundaries or coherent rules by which the founders of these sects abide;
hence, the same verse may have a multiplicity of meanings for them. Whatever
interpretation promotes their ideas becomes correct. For them, the Qur'aan is no longer a
book of guidance, but a book containing the hidden secrets of their sect which only their
leaders and the specially initiated can unlock.
Source: Tafseer Soorah Al-Hujaraat by Dr. Abu Ameenah Bilal Philips.