Exegesis of the Holy Qur`an through the Holy Qur`an

By: Ayatullah Ja'far Subhani
With complete clarity, the Qur`an introduces itself as the explainer of all things, when it states:
 “And We have sent down The Book (Qur`an) upon you (Muhammad) as a clarifier of all things.”[4]
 If the Qur`an is an explainer of all things, then naturally it stands to reason that it would be an explainer of itself as well. Therefore, if there is some ambiguity in one verse of the Qur`an - and its ambiguity was for a purpose – we can resolve its ambiguity by referring to other verses which were revealed in regards to that same issue.
 At this point, we present an example of this concept.
 In Suratul Shu’ara (26), verse 173, Allah (awj) states the following in regards to the nation of (prophet) Lut (‘a):
 “And We rained down upon them a rain, and evil was the rain on those warned.”
 This verse gives us a glimpse of the sending down of something, however it is not clear what sort of precipitation this was – was it a spatter of water or was it a raining down of stones? Therefore to clear this issue up, another verse of the Qur`an, which removes the ambiguity of the verse quoted above, is referred to in which we are told:
“…and We rained down upon them stones made from baked clay…”[5]
The word “حِجَارَةٌ”(stones) is the word, which clears up the ambiguity in the first verse.
In order for us to truly comprehend this third point, we present another example.
In one instance in the Qur`an, we read the following:
 “Will they wait until Allah comes to them in canopies of clouds, with Angels (in His train) and the question is (thus) settled? But to Allah do all affairs go back (for decision).”[6]
The apparent reading of this verse shows us that it is not free of ambiguity, since the coming and going of an object are characteristics for a physical entity and we know that the sacred essence of Allah (awj) is free from being a physical body. Thus, we must seek to remove the vagueness, which is contained in this verse through some other means.
One such way is to carefully review other similar verses of the Qur`an which repeat the same or close to the same wordings as this verse.
Such a similar verse is in Suratul Nahl (16), verse 33, which contains approximately the same wording. This other verse clearly shows us that the meaning of the ‘coming of the Lord’ as actually referring to the coming of ‘the commandments’ of Allah (awj) for the punishment and retribution and (also) the orders and prohibitions from Him:
“Do they wait until the Angels come to them, or there comes the Command of your Lord (for their doom)? So did those who went before them (also wait). But Allah wronged them not, no, they wronged their own souls!”
With complete explicitness, this verse removes any ambiguity present in the first verse, and by adding the word “أمر”(the Command of Allah (awj)) the true subject of the verb ‘come’, is made clear.
This form of explanation (tafsir of one Qur`anic verse by another verse) is a certain and unfailing method, and is the tradition of the Imams of the Shifa and is something which even until now is employed by the erudite commentator of the Qur`an.
The commentary of the Qur`an by the great teacher, Aqa [Sayyid Muhammad Husayn] Tabataba’i entitled, al-Mizan fi Tafsir al-Qur`an, has been written following this particular method of commentary.
Of course this issue is something different than the issue of ‘looking at the harmony which exists between the verses of the Qur`an’, which we shall cover in detail later on in this discussion.
At this stage, the goal is merely to present the synoptic view of a verse through employing another verse. However at the next level, our goal is something different and thus at that stage, in order to reach to our own deduction of understanding a verse, we must not keep other verses of the Qur`an out of our attention [and only look at one verse without paying attention to other verses on the same topic].
It is incorrect to assume that if a verse’s apparent meaning is devoid of any ambiguity, one can interpret it without taking into regard those verses of the same issue and then attribute that meaning to Allah (awj)!
With that said, the difference between these two forms of commentary of the Qur`an should be clear to the reader.
Notes:
[4]Suratul Nahl (16), Verse 89
[5]Suratul Hijr (15), Verse 74
[6]Suratul Baqarah (2), Verse 210

Examining the Occasion of Revelation of the Verses
The Noble Qur`an was revealed over the span of twenty-three years, following a chain of questions and answers [from the people] or with various events and incidents taking place.
Having knowledge of the history of revelation of the verses offers us a clearer understanding of the meaning of each verse. However, this does not mean that without knowing the history of revelation we are unable to go forth and explain the Qur`an. Rather, since the verses of the Qur`an are a source of guidance, clear proofs, and the distinguisher between right and wrong, just as we are told that:
“…(this Qur`an is a) guide to mankind, and also clear (Signs) for guidance and judgement (between right and wrong)…”[7]
and:
“…and We have sent down to you the manifest light (the Noble Qur`an)…”[8]
thus naturally, this is exactly what has been meant and even without referring to the history of revelation of the verses, we are able to clearly understand their meaning.
However, with shifting our attention to the history of revelation of the verses, their meaning will become clearer and even more manifest.
At this point, we present an example that proves what we have just stated.
It is mentioned in Suratul Tawbah (9) that:
“(He - Allah - turned in mercy also) to the three who were left behind; (they felt guilty) to such a degree that the Earth seemed constrained to them for all its spaciousness, and their souls seemed straitened to them, and they perceived that there is no fleeing from Allah (and no refuge), but to Him. Then He turned to them that they might repent, for Allah is Oft-Returning, the Most Merciful.”[9]
There is no doubt that the meaning of the verse is clear, however a person would definitely have, in regards to the (deeper) meaning of this verse, the desire to know the following things:
1.      Who are the three people referred to in this verse?
2.      Why were they left behind?
3.      How did the Earth become constrained for them?
4.      How did their chests become straitened in regards to the life of this world and how did their souls face pressure?
5.      How did they realize that other than Allah (awj), there is no other source of refuge?
6.      What is the meaning of the ability or opportunity given by Allah (awj) to humans (Tawfiq) in relation to these people?
The answers to each of these questions can easily be achieved by referring to the history of revelation of this verse.
At this stage, it would not be out of place to remind ourselves of the following point which is that any narration which details the history of revelation of a particular verse of the Qur`an can not automatically be accepted. Rather, in regards to the trustworthiness of a tradition which contains the history of revelation (of a verse), there must be some measurements in place through which, the correct and incorrect narrations can be weighed. This is especially true when it comes to the history of revelation of the verses of the Qur`an which relate the stories of the previous prophets and the past generations of people as in this area of review, precaution must not be neglected as many of the narrations which discuss the history of revelation (of these types of instances) have been related from unknown and unfamiliar sources and as we know, we can never (blindly) accept historical narrations from such sources.
Unfortunately, many of the commentaries of the Qur`an do not take this point into consideration and therefore, some commentators have gone forth to relate any narration which accounts the history of revelation – even from people who are not trustworthy or reliable!
Notes:
[7]Suratul Baqarah (2), Verse 185
[8]Suratul Nisa (4), Verse 174
[9]Suratul Tawbah (9), Verse 118

Examining the Authentic Ahadith
Some of the verses of the Qur`an pertain to Islamic law and jurisprudence. They talk about the acts and deeds of those obligated to observe the Islamic laws and explain their rulings.
The number of such verses in the Qur`an are not few and some scholars enumerate such verses as being around five hundred! Although the actual number of such verses is fewer than this, however benefiting from them, without referring to the relevant authentic Islamic traditions is incorrect. This is because a majority of these are either general guidelines whose conditions and restrictions have been mentioned in the traditions of the Noble Prophet (‘s) and his Infallible Successors (‘a) or are universal laws whose exceptions were later explained by the sunnah of the Noble Prophet (‘s). It goes without saying that establishing a law by the absoluteness of the absolute form or the universality of the universal without referring to the limitations and exceptions is incorrect.
In order for this issue to be clear in the minds of the readers, we present the following examples.
1. There are issues in the Noble Qur`an, for which there can be found no explanation save in the Islamic ahadith and the conduct of the early Muslims. For example, the Qur`an has made salat, sawm, zakat, khums, and hajj obligatory, while it has given no details about them. Thus, we have no choice but to seek the details of these general acts from the Islamic ahadith and the conduct of the early Muslims. Hence without referring to these sources, any other kind of commentary and explanation about them would be equal to aspiring for the impossible. In explaining such verses, the method adopted by all the Muslims of the world from the early days of Islam until today has been the same [i.e. referring to the relevant authentic ahadith and the way of life of the Muslims].
2. In the Noble Qur`an there are general and absolute laws whose exceptions and limitations appear only in the sunnah of the Prophet (‘s) and the traditions of the Infallible Imams (‘a).
This custom of not incorporating notes alongside laws is not restricted to the Qur`an. Rather, even legislative bodies of the world follow the same method: over a period of time in implementing the laws of a country, points of enlightenment and exceptions are incorporated into the laws. The difference however between the Qur`an and man made laws is that whereas the reason in separating the points of enlightenment from the original law in the case of the latter is the limitation of human awareness which requires annotations, exceptions and additions over time. In the Divine legal system, such limitation does not arise, and all the details of a law - whether those which are to be outdated or added in the future - are clear for a Law Maker like Allah (awj). Nevertheless sometimes social interests necessitate that the specifics of the laws be expounded gradually, and not all at one place.
For example, the Qur`an has prohibited the taking of interest and has stated:
“And He (Allah) has prohibited interest.”[10]
However, in the ahadith, we observe that in some circumstances, interest is permissible. For example: interest between a father and son or a husband and wife, and the benefits of such exceptions are completely clear, for in these examples, due to the uniformity of the kitty and the close relationship of both parties, interest does not bear an oppressive color and has thus been designated as lawful.
According to the verse of the Qur`an which reads:
“…whatever the Prophet gives to you, take it; and whatever he forbids you from, stay away from it…”[11]
we Muslims must adopt all the commandments which have come from the Messenger of Allah (‘s) and distance ourselves from all the things which he has forbidden us from doing.
Thus, if a commentator of the Qur`an wants to explain such verses of the Qur`an – whose number is not small – and was to rely solely on the verses of the Qur`an, and was to abstain from referring to the ahadith, then he would have acted against the verse of the Qur`an quoted above and in essence, would have neglected this verse of the Qur`an!
The need to explain and elucidate some of the verses of the Qur`an which deal with the practical laws of Islam (whether the general import of their meanings such as salat, zakat, etc. or exceptions and limitations, i.e. the points of enlightenment and exceptions in law) by way of the sunnah and ahadith, led the Fuqaha (Jurisprudents) to expound such verses separately, and write books that specifically concern such kind of verses. The best works and exegeses of this nature on the ayat al-ahkam are of al-Jassas, Fadil al-Miqdad, Muhaqqiq Ardibili and al-Jazairi.
In order for the esteemed reader to develop a greater understanding of this kind of exegesis, we present two other examples:
3. The Qur`an unconditionally permits any form of transaction and respects all forms of contracts, promises and pacts and considers it mandatory to act according to them. However, the sunnah of the Prophet (‘s) and the ahadith – which are respected by all Muslims – proclaim some kinds of transactions as incorrect. For example, the buying and selling of instruments of gambling and intoxicant liquids, sales in transactions of munabadhah[12] and the like, of which, all their details have been mentioned in the ahadith.
Therefore, expounding the verse of the Qur`an which reads:
“…And Allah has made business transactions permissible...”[13]
without referring to these traditions would be incorrect and baseless.
Likewise is the case with the verse that reads:
“…Be truthful to all of your promises.”[14]
Without referring to the ahadith which proclaim some conditions and pacts as futile and invalid, it would be incorrect to explain the verse.
For example the phrase of the ahadith which states:
“(Respect all conditions) except a condition which makes a forbidden act lawful and a lawful act impermissible.”
no longer allows us to adhere to the absolute meaning of the verse.
The issue which has just been mentioned is a tangible reality which every exegete of the Qur`an is able to appreciate from up close. In addition, it satisfies every realistic person as well. Besides, the Qur`an clearly bears witness that it requires the exposition of the Noble Prophet (‘s), who apart from reading it to the people, is also obliged to expound its meanings.
At this point, we bring forth some examples from the Qur`an, but will not go into detail in explaining them:
1. The first example is seen in the following verse:
“And We have sent down to you (Muhammad) The Reminder so that you may explain to mankind that which has been sent to them so that perhaps they may ponder and think upon it.”[15]
This verse can only imply what we are trying to establish when we understand that the Prophet’s (‘s) duty has been expounded by the words “لِتُبَيِّنَ” (so that you may expound) which is different from the phrase “لِتَقْرَأَ” (so that you may recite).
In other words the Prophet (‘s) was commissioned to undertake two responsibilities:
a. Recitation of the verses of the Qur`an;
b. Explaining the verses of the Qur`an and elucidating its meanings. It should be known that this verse and its likes do not pertain to all the verses of the Qur`an, but verses whose meaning and details are impossible to know without an exposition from the Noble Prophet (‘s) and his successors. Examples of these are the ambiguous verses of Islamic law or verses that require enlightenment and exceptions.
2. The second example is seen in the following verse:
“Do not move your tongue (Muhammad) to make haste with it (the recitation of the Qur`an). Surely upon Us lies the responsibility of collecting it and the reciting of it (the Qur`an). Therefore, when We have recited it, follow its recitation. Again on Us (devolves) the explaining of it (the Qur`an).”[16]
In this verse of the Qur`an, we see that Allah (awj) has taken three responsibilities upon Himself:
a. Recitation of the Qur`an;
b. Collection of the verses of the Qur`an;
c. Explanation of the meaning of the verses of the Qur`an. It goes without saying that expounding the meaning of the Qur`an to the Prophet (‘s) is only possible through Divine Revelation (Wahi) whereas the people are never directly addressed by Divine Revelation. The Divine Revelation on the Prophet (‘s) is either depicted in the Qur`an or the sunnah of the Noble Prophet (‘s).
Therefore, in explaining the meanings of the verses of the Qur`an, one must refer to both of these sources (the Qur`an and the ahadith of the Prophet (‘s) and his successors (‘a)) and we must never suffice with just one of them.
In other words: In this verse, Allah (awj) prohibits the Prophet (‘s) from hasty recitation; thereafter He takes the responsibility from the Prophet (‘s) for the acts of collecting and reciting the verses and orders the Prophet (‘s) to follow the Angel in recitation. Finally He (also) takes the responsibility of expounding and elucidating the contents, as the following phrase of the verse clearly reveals:
“Again on Us (devolves) the explaining of it (the Qur`an).”
Here, what is the actual meaning of the exposition that Allah (awj) takes responsibility of? We should not conjecture that it refers to the exposition of defining the words of the verses, for this has already been mentioned previously in the phrase:
“Surely upon Us is the responsibility of collecting it and the reciting of it (the Qur`an).”
Hence, there is no need for repetition of the same. Certainly, it refers to the exposition of those verses that require exposition from Allah (awj), and His Messenger (‘s) and his true successors E, after having received the same through Revelation (Wahi) which they then hand over to the nation.
It should be known however that the aim is not that every verse of the Noble Qur`an needs exposition so that someone should say that the following verse too needs exposition:
“Surely Allah has power over all things.”
Rather, the purpose is that in order to be generally acquainted with the meaning of the Qur`an, we need an exposition of the Revelation. However at the moment, our discussion does not concern the quantitative dimension of such necessity.
Obviously, just as we had mentioned in regards to referring to the occasion of the revelation of the verses, one must not undertake to explain the Qur`an with any report or hadith. Rather, each tradition must be carefully reviewed from the point of view of its chain of narrators and contents, and (only) after ascertaining that it contains all the necessary conditions of reliability, can one seek assistance from it.
Notes:
[10]Suratul Baqarah (2), Verse 275
[11]Suratul Hashr (59), Verse 7
[12] The following is an example of a munabadhah transaction: The buyer agrees with the seller: (in nabadhtahu ilayya, faqad ishtaraytuhu bikdha (If you throw the commodity to me, it means that I have already bought it for such and such amount.) (al-’Allamah al-Hilli, Tahrir al-Ahkam, v.2, p. 256). We must realize that according to some experts in Islamic law, not all kinds of transactions which taken place in this form are invalid. There are some specific extensions, which come under the valid transactions. (Ed.)
[13]Suratul Baqarah (2), Verse 275
[14]Suratul Ma`idah (5), Verse 1
[15]Suratul Nahl (16), Verse 44
[16]Suratul Qiyamat (75), Verses 16 to 19

A Consideration of the Harmony between all the Verses of the Qur`an[17]
What has been mentioned so far makes up the primary foundation of Qur`anic exegesis. However, one of the important conditions for the correctness of tafsir and its strength is that the commentator must not consider each verse of a particular surah as being separate from the other verses of the same surah as well as the verses of all other chapters of the Qur`an. The commentator must realize that all the verses have either a single goal behind them, or multiple goals, all of which can be summarized in one extensive goal.
The greatest stumbling block in the commentary of the Qur`an lies in this stage meaning that a person, due to his mere knowledge of the rules of Arabic grammar, goes forth to offer a commentary of a verse of the Qur`an, neglecting other similar verses revealed about the same issue. It was this very blunder in exegesis that resulted in the formation of different Islamic sects and ideologies, and every creed and founder of a new sect, in order to establish his ideology, brought proof and testimony from the Qur`an!
Who does not know that all of the different schools of Islamic thought, whether the Mujabbirah[18], the Muftazilah[19], the Mushabbihah[20], the Mujassimah[21], the Murjifah[22], or the other proponents of ideologies and sects based their theoretical beliefs upon various verses of the Qur`an and considered themselves to be among the followers of the Qur`an! This is while, save for one, all other creeds are false and are distanced from the guidance of the Qur`an.
When we search for the root cause of the emergence of these sects, we observe that the reason, or at least one of the reasons for them coming about is that each sect attached itself to a specific verse and was negligent of the other verses that spoke of the same subject which could have served as an exposition to first the verse.
There is no doubt that the Qur`an contains numerous verses, which if taken and studied on their own, may make one reach various (incorrect) conclusions such as that of the beliefs of: predestination, free-will, likening Allah (awj) to His creations, tanzih[23], belief in Allah (awj) having a body, etc. However, one can never state that all of these contrary and opposite beliefs and ideologies stem directly from the Divine Revelation (wahi) and that all of these make up the actual goals and objectives which the Qur`an has put forward, since the Qur`an clearly states that:
“And had this (Qur`an) come from any other than Allah then surely you would have found numerous discrepancies within it.”[24]
This confusion can also be cleared up if we do not forget the unity and harmony which exists amongst the verses of the Qur`an.
In addition, we must keep in mind that the Qur`an has been described as possessing the following two characteristics:
a. Verses which are similar to one another;
b. Often repeated – from the point of view of their content (not necessarily repeated verbatim).
This is clearly seen in a verse of the Qur`an in which it is stated:
“Allah has revealed the best of discourses in the form of a Book, consistent with itself, (yet) repeating (its teachings in various aspects).”[25]
Naturally, one thing may resemble something else and whereas it is possible that they may differ in some regards and aspects, however without doubt they would also have points of conformity and commonality amongst them and it is for this reason that they are referred to as being similar to one another. Therefore, in explaining one verse of the Qur`an, one must refer to all of the other verses which have been revealed in the same regard. At this point, from the collection of all the verses, a final opinion would be concluded, and this is how one should carry on the entire process of commentary of the Qur`an.
It is at this point that the necessity to search for another form of commentary of the Qur`an which is known as the ‘thematic exegesis’ of the Qur`an becomes obvious. The methodology used in such a commentary of the Qur`an is that all of the verses on a particular theme are – as much as is humanly possible – gathered together, and then at that point, one keeps in mind the context of each verse and compares one verse to another. From this overall review, one outcome is extracted.
The other form of exegesis of the Qur`an, meaning the explanation of the verses of the Qur`an in sequential order – chapter by chapter – is no doubt beneficial and very valuable, even for a select group of people and there is no other method of commentary of the Qur`an which would be as fruitful. Unfortunately however, the only way to remove the curtains which may cloud over the true goals and aims of the verses of the Qur`an is through the thematic exegesis of the Qur`an, as this is the true soul and essence of seeing the harmony in verses of the Qur`an. In addition, this is the same path which has been taken by the author of this (present) work in compiling, Manshur-e-Jawid-e-Qur`an - “The Everlasting Charter of the Qur`an”[26] and the work, Mafahimul Qur`an - “The Understandings of the Qur`an”[27]. Of course it goes without saying that these works of ours are not free from flaws and defects, and those who shall come in the future will complete and perfect this form of exegesis of the Qur`an, God willing.
Notes:
[17]It should be noted that ‘referring to the harmony in the sum of verses of the Qur`an’ is something other than the commentary of one verse (of the Qur`an) through employing another verse (of the Qur`an) which was mentioned in the third condition given above for which, the difference is extremely clear.
[18] This school of thought believes that man has no freedom and is merely a tool in the hands of Allah (awj). (Tr.)
[19] They believe that man is totally free and Allah (awj) exercises no power over his action. (Tr.)
[20] The anthropomorphists [Gr.,=having human form]. This term refers to those who believed in the Divine having a human form or having human characteristics. (Tr.)
[21] Corporealists. (Tr.)
[22] They were of the view that faith and belief are sufficient for salvation and good deeds are not necessary. (Tr.)
[23] Tanzih or ‘Deanthropomorphism’ literally refers to the belief of, “ridding of philosophy or religion of anthropomorphic beliefs and doctrines.” However, this belief becomes misleading when one disregards every perfect trait that the human being possesses and believes that Allah (awj) is free from the perfect attributes. This is incorrect, for Allah (awj) possesses all of the perfect attributes but in the infinite and absolute form. Thus, for example, we cannot say that Allah (awj) has no mercy because man has mercy, but rather that ‘Allah has mercy, but in the Absolute sense.’ His mercy, unlike human mercy, does not follow the state of pity, which is “a state of change”. [Tr.]
[24]Suratul Nisa (4), Verse 82
[25]Suratul Zumur (39), Verse 23
[26] The thematic exegesis of the Qur`an written in Farsi. Fourteen volumes have been published to date.
[27] The thematic exegesis of the Qur`an written in ‘Arabic. Seven volumes have been published to date. This work can be read in its entirety at www.imamsadeq.org