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Examining the Context of the Verses of the Holy Qur`an
By: Ayatullah Ja'far Subhani
Paying attention to the context of the verses, that is which comes before and after a particular verse (which we wish to comment upon) is in some ways, a branch of the sixth prerequisite of tafsir – consideration of the harmony that exists in all the verses of the Qur`an.
For example, we know that the Qur`an speaks about various issues and brings forth numerous verses in regards to a specific topic. In such an instance, referring to only one verse and neglecting the other verses would not result in anything but inexactitude and distancing oneself from the true goal of this Noble Book.
However it is not only the Qur`an which, in trying to comprehend its sentences, must be understood and explained by seeing everything which comes before and after a particular verse. Rather, in order to explain the words of any wise person, this method (which is currently being discussed) must be employed.
In order for this discussion to be clear in the minds, we present the following examples:
In Suratul Araf (7), verse 35, Allah (awj) says:
“O children of Adam! If there come to you Messengers from among yourselves, relating My communications to you, then whoever shall guard (against evil) and act aright, they shall have no fear nor shall they grieve.”[28]
In explaining this verse of the Qur`an, if we abstain from referring to that which came before and after it and simply take the verse on its own, then its meaning would be that the Qur`an has kept the door open for other prophets to come after the Noble Prophet Muhammad (‘s) and has not shut the door of prophethood. However we know that in another verse of the Qur`an, it is stated that Prophet Muhammad (‘s) is the final and seal of all the prophets (and none shall come after him) just as we read:
“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the last (and seal) of the prophets, and Allah is cognizant of all things.”[29]
The root of these two opposite conclusions is that in the commentary of the first verse mentioned, there was no attention paid to the context of the verse and it was reviewed without keeping in mind the commentary of the verses that came before or after it. However, if one simply refers to the Qur`an itself, they would have seen that this verse is only one section of a collection of twenty-six verses (verses eleven to thirty-six) of Suratul Araf (7) which elucidate upon an event that took place at the beginning of the creation of humanity. Thus, we see that these verses are in regards to the time period of the creation of Adam (‘a), his being removed from Paradise and being ordered to live on the Earth along with his wife and children.
In such an instance in time (when this was happening), Allah (awj) addressed the sons of Adam (‘a) and told them, “O’ children of Adam! If a prophet comes to you, then whosoever of you displays consciousness (Taqwa) of Allah and chooses the path of righteousness shall have no fear or grief!”
There is no doubt that after Adam (‘a) settled down on Earth, countless prophets came from Allah (awj) to guide mankind and all of their missions were one and the same:
“…then whoever shall guard (against evil) and act aright, they shall have no fear nor shall they grieve.”
Such an address (by Allah (awj)) which took shape at the beginning of creation does not prevent us from accepting the fact that our Prophet (Muhammad (‘s)) is the final prophet and it is through him that the door of Propethood, which up until the point in time (of him coming) had been open for so many years, was shut to humanity for various reasons.
Thus in summary: In this instance, the Qur`an is addressing a specific period and is relating an incident to us. However this does not mean that this is something that would take shape after the revelation of this verse that is being reported about (that another prophet would come).
This reality only becomes apparent when we know that the collection of twenty-six verses (verses 11 to 36) of the Qur`an in Suratul Araf (7) are directly addressing the (actual) children of Adam (‘a) as is seen when they are directly spoken to three times by the phrase, “O’ Children of Adam!” (íÇ Èäí ÂÏã) as can be seen in the verses below:
“O’ Children of Adam! Surely we have sent down to you clothing…”[30]
“O’ Children of Adam! Do not let Satan test you as He ousted your parents…”[31]
“O’ Children of Adam! If there come to you Messengers from among yourselves…”[32]
In another instance in which the Qur`an speaks about the beginning of creation, we see the same wordings being used, such as in the following example:
“Did I not take a covenant from you, O children of Adam that you should not serve Satan?”[33]
This form of addressing (by Allah (awj)) is related to the period of the beginning of creation and is in accordance with that occasion and is not in reference to the time of the Noble Prophet of Islam (‘s).
With this explanation, it becomes clear that the address in the verse under review is among the first Divine addresses at the time of the beginning of creation. Thus, there is no substance in relating them to the issue of the finality of prophethood and the source of this error in judgment is due to not paying attention to the context of the verses.
A Consideration of the Context of the Verses and the Successively Narrated Ahadith
Even though referring to that which comes before and after a particular verse (in understanding its true meaning) is one of the keys for a correct and accurate exegesis of the Qur`an, unfortunately, the context of the verse is effectual only when the verse under review is not proven to be independent of the verses which came before and after it. When it is proven to be independent of the verses around it, then we cannot refer to the context of the verses in order to explain and comment upon it.
A study of the verses of the Qur`an confirms the fact that sometimes (and we stress on the word sometimes) before the Qur`an finishes speaking about a particular topic, it may bring a new theme into the discussion. Then when it finishes with that topic, it would revert to the original theme of discussion and this is one of specialties of the Qur`an. This is the same thing that is more or less, seen in the words of eloquent and articulate speakers as well.
Of course, our purpose in stating this is not to say that in the Qur`an, within the confines of a particular discussion, another topic is brought up which has absolutely no relevance or bearing to the original discussion. Technically speaking, we do not wish to state that one verse that is built upon a specific theme and issue is mixed in with other verses that are related to other topics and themes and intrudes or interrupts the flow of verses. Rather, our meaning here is that at the same time that it safeguards the perspective of the verses, before concluding a topic within the initial discussion, a new topic is also introduced and the first topic is then completed in the (remaining) verses.
Examples of this Issue
In Suratul Baqarah (2) in verses 221 to 240, the Qur`an brings forth issues related to husband, wife, children, the issues of divorce and the death of the husband. The entire collection of verses of this section is completely in unity and harmony with one another.
However, after verse 237, in verses 238 and 239 we see that the issue of protecting the salat, especially the ‘middle’ salat has been mentioned and the performance of the salat in the state of jihad has also been brought up. After this, we see that the verses then revert to the initial topic (of marriage and family life). Thus, what is the suitability for these two verses to come up in the middle of the discussion on family issues? At present, this is not our discussion however this is something that we are able to perceive by reviewing these verses.
Nevertheless, at this point, in order for this issue to be understandable for the readers, we bring forth these verses of the Qur`an:
“And if you divorce them (women) before you have touched them (had sexual relations with them) and you have appointed for them a portion (dowry), then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between yourselves; surely Allah sees what you do. Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah. But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah as He has taught you what you did not know. And those of you who die and leave wives behind, (make) a bequest in favour of your wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise.”[34]
As can be seen in these verses, the first and last past of this section are in regards to the issue of marriage and relations while the verses in the middle are in regards to protecting the salat – with special emphasis on the middle salat and the salat at the time of fear (such as war or from an enemy, etc.).
Therefore, whenever clear and unambiguous proofs such as a successively narrated hadith (mutawatir) or a hadith which accompanies hints that necessitate knowledge of the content of the tradition contradict the context of the verses, then we must act according to the conclusion which we have reached from the ahadith. Thus, in such an instance, we must not regard the context of the verses of the Qur`an, but rather focus our attention on the correct ahadith.
We present the following two examples to further elucidate this issue:
a. In Suratul Ahzab (33), from verses 28 to 35, the Qur`an discusses the wives of the Noble Prophet of Islam (‘s). However in verse 33, we see the following sentence:
“Surely Allah wishes to remove all forms of impurity from you, Ahlul Bayt, and to purify you with a thorough purification.”[35]
The context of the verses before and after would tell us that this verse is related directly to the wives of the Noble Prophet of Islam (‘s). However, the successively narrated ahadith which have come to us from both sides (the Shi’a and the Ahlus Sunnah) tell us that this verse was revealed in regards to a specific group of people who have been beautified with the adornment of infallibility. Thus in this instance, the undeniable ahadith take precedence over the context of this verse.
Other than this, there is even clear proof in the verse itself to prove that this part of the verse is not in regards to the wives of the Prophet of Islam (‘s). These two proofs are the masculine pronoun used in the word “Úóäúßõãú” and “íõØóåöøÑóßõãú” which announce to us that there is no relationship between this part of the verse and that which has come before it in regards to the wives of the Prophet Muhammad (‘s).[36]
Then, why has the purity and infallibility of the Ahlul Bayt (‘a) been mentioned within the discussion concerning the wives of the Prophet of Islam (‘s)? This is not part of our discussion here and thus we leave it at that.
b. In Suratul Ma`idah (5), from verses 1 to 5, the Qur`an speaks in a particular way about meat and other issues regarding food. However in the middle of the third verse, we read:
“On this day, I have perfected your religion for you and have completed My bounties upon you and have been pleased to choose Islam as your religion.”[37]
The rule of reviewing the context of the verses of the Qur`an, commands us to accept that the part of the verse quoted above is in regards to the day when various things were forbidden for consumption such as the animal which has died on its own, blood, the flesh of swine and other things. Thus, the meaning of ‘this day’ (Ãáíæã) as mentioned in this part of the verse is the day when these things were made prohibited for human consumption. However the clear and unambiguous proofs and the successively narrated ahadith state that this part of the verse was not revealed in regards to the prohibition of various types of meat. Rather, we are told that this part of the verse was revealed in regards to the Day of Ghadir [18th of Dhul Hijjah] – the day when the faith and teachings of Islam were perfected and completed through the designation of the leader of the community [after the Prophet of Islam (‘s) - that being Imam ’Ali b. Abi Talib (‘a).]
Thus, the commentator of the Qur`an who is seeking to display the realities (of the Qur`an) must refrain from explaining the verse according to the context of that which has come before and after it and must instead refer to the definite ahadith in this regard.
In this issue, there are many more examples which we can bring to act as proofs for our statements, however in order to keep this discussion brief, we shall not mention them here.
Notes:
[28]The ‘Arabic word, ‘ÅöãøóÇ’ mentioned in this verse was originally two words – ‘Åöäú’ and ‘ãóÇ’ however since the area of pronunciation of these two words is very similar in the ‘Arabic language, the letter ‘ä’ was merged with the letter ‘ã’. In reality, the word ‘ÅöãøóÇ’ is actually in the meaning of a ‘condition’ and thus, the meaning of this verse becomes, “Surely IF messengers come to you…”
[29]Suratul Ahzab (33), Verse 40
[30]Suratul A’raf (7), Verse 26
[31]Ibid., Verse 27
[32]Ibid., Verse 35
[33]Surat Yasin (36), Verse 60
[34]Suratul Baqarah (2), Verse 237 to 240
[35]Suratul Ahzab (33), Verse 33
[36]In our work, Mafahimul Qur`an, vol. 5, and The Third Path, we have discussed this verse in great detail and have proven, through using the undeniable proofs that the meaning of Ahlul Bayt (‘a) is reserved for a specific group of people who were clearly identified by the Noble Prophet of Islam (‘s).
[37]Suratul Ma`idah (5), Verse 3
Awareness of the Various Viewpoints and Opinions
Being fully aware of the various viewpoints and opinions of Muslim commentators on the Qur`an who have spent their entire lives engrossed in the Qur`an, and who can rightfully be called the ‘teachers of the science of the Qur`an’ is another foundation necessary in the commentary of this Noble Book.
There is no doubt that from the first day of revelation of the Qur`an, due to the awareness of the people about the occasions of revelation and the prevalent circumstances during revelation, a great deal of the understandings of the verses were clear to them and in understanding the goals of the Qur`an, they were not in need of seeking out the viewpoints and opinions (of others). However, due to the gap in time (between the era of the Prophet (‘s) - the revelation of the Qur`an and our time), and since those points of the history of revelation are no longer with us, we must seek assistance through the thoughts and viewpoints which would assist us in understanding the issues in regards to the history of revelation. We must never go forth to explain the verses of the Qur`an without this in place since the thoughts and reflections of a group of people are always at a higher level than the thoughts and reflections of an individual. As we know there is a possibility of an individual falling into error in thought more so than when we reflect and review the thoughts of a group of people.
Of course, what we have just mentioned here is something other than the issue of making our own thoughts and reflections the slave of what others think and giving up the freedom of thought (on the verses of the Qur`an). Rather, the purpose here is that in going forth in the commentary of a verse of the Qur`an, we should not be negligent of the opinions of other commentators, nor should we ignore what others have said, since it is very well possible that by referring to what others have stated, it may actually assist us in choosing an opinion and outcome or may also help us deflecting an error of judgement.
At this point, another issue must be mentioned which is that at what time in the course of the explanation of the verses of the Qur`an must a commentator refer to the other opinions concerning a particular verse of the Qur`an? Must he first review and study the various opinions in regards to a particular verse and then when he has become aware of the various opinions, puts forth his struggles and endeavors to separate the truth from falsehood? Or, would he first struggle to bring forth a commentary of his own and then after this, when he is ready to introduce his opinions, he would then refer to the beliefs and thoughts of other people (to compare his work to)?
For the novice in the field of commentary of the Qur`an, the first path is the most beneficial to take, while the person who is a well-read researcher may choose the second path.
Many times it can be seen that becoming acquainted with the opinions and viewpoints of others may actually prevent a person from going forth to conduct his own independent research and investigation (thus limiting the work of the expert).
Distancing Oneself from any Form of Prejudgment
Going forth to study the verses of the Qur`an with preconceived notions is one of the greatest of dilemmas in the exegesis of the Qur`an. The person who, with prefabricated beliefs looks at the Qur`an and feels that his goal is to search for proofs to back up his own predetermined thoughts through the Qur`an will never become aware of the true objectives of the Qur`an and will not be able to reach his outcome.
The commentator of the Qur`an must look towards this Book with complete objectivity and with no sort of preconceived notions so that he may be able to arrive at the true objectives of the Qur`an.
Any sort of preconceived ideas act as a major veil between the commentator and the (true) objectives of the Qur`an and will lead the commentator to having the Qur`an submit to his beliefs rather than he submitting to the Qur`an. Instead of being a student of the Qur`an, he would try to become the teacher of the Qur`an (imposing his beliefs on the text of the Qur`an)!
The narrators of hadith from within the Muslim world are in complete agreement that the Noble Prophet (‘s) has stated that:
“Whosoever interprets the Qur`an according to his own opinion must take for himself a place in the hell fire.”
The meaning of ‘interpreting the Qur`an according to one’s own opinion’ can be nothing other than that which we have just mentioned.
The interpretation of one verse of the Qur`an with the assistance of another verse, like when an allegorical verses of the Qur`an is interpreted by using one of the decisive verses of the Qur`an, is not in the least problematic. Such a form of interpretation is not considered as commentary of the Qur`an according to one’s own opinion. Rather, this is elucidating upon the Qur`an through employing the Qur`an itself which is something which we have already spoken about in one of our previous discussions.
What is not permissible is that without relying upon other verses of the Qur`an and the definitive ahadith, due to a person’s previously formed opinions and ideas, he goes forth to explain the verses of the Qur`an with his own goals in mind! It goes without saying that if a person did not have such preconceived notions (to implant into the Qur`an) then he would never think about interpreting the Qur`an in such a fashion.
In the course of history, we see groups of people, referred to as the Batiniyyah [those who claimed to be researching into the inward content of the verses of the Qur`an] and others who claimed to be ’Urafa` (mystics), and as of recent, other misguided groups - even within our own era - who have played around with the verses of the Qur`an who have sought to explain The Book according to their own wishes. Not only are these people themselves misguided, rather, they are also the source of misguiding others!
At this point, we bring forth the following simple example and leave the detailed examples and illustrations for another time.
There are a series of verses (19-22) in Suratul Rahman (55) which read:
“He has made the two seas to flow freely (so that) they meet together. Between them is a barrier that they cannot pass. Which then of the bounties of your Lord will you deny? There comes forth from them pearls, and coral.”
In these verses, the following topics are covered:
1. There are two bodies of water which meet together.
2. Between these two bodies of water, there is a barrier present which does not permit the waters to mix with one another.
3. From these two bodies of water, there are jewels such as pearls and coral, which are extracted.
What is the meaning of these two seas or bodies of water from which pearls and coral are extracted? What is the meaning of the two different types of water which meet together somewhere in this, world; however, as we are told, the water of one sea never mixes with the water of the other sea? Is the difference in the two types of water a natural one - such as one being sweet and delicious tasting water, while the other one is salty and bitter; or is one body of water clear, transparent (clean) water while the other is dark, murky and dirty? Where do these two bodies of water exist in the world today and where can they be found? At present, our discussion is not the actual location of these bodies of water. However, when Muhy ad-Din al-Arabi (d. 1240 ad), who was absorbed in the teachings of mysticism (’Irfan) and philosophy, went forth to comment on these verses, he did so with a mind so engrossed in philosophy and mysticism that he wrote:
“The meaning of the ‘bitter body of water’ are the corporeal and physical issues (related to the human being) whereas the meaning of the ‘sweet and pleasant body of water’ is the human spirit; both of these meet in the existence of the human being, and the barrier and separator between them is the ‘animal soul’, which although does not reach to the level of the human spirit in terms of purity and refinement, is higher and better than the physical body in terms of darkness and murkiness. At the same time neither of the two dimensions transcend their boundary: neither does the spirit bestow immateriality to the body, nor does the body make the spirit descend and place it among the material entities.”[38]
This example should give us a good understanding of what ‘exegesis of the Qur`an according to one’s own personal opinion’ is and how such a preconceived notion and belief (in a particular science or discipline) can have an effect on the actual commentary of the Qur`an which a person wishes to express.
Notes:
[38]Tafsir of Ibne ‘Arabi, vol. 2 pg. 280. This is just one example of exegesis of the Qur`an according to one’s own personal opinion and the book of Tafsir of Ibne ‘Arabi, just as his work Fususul Hikm is full of such examples of Tafsir of the Qur`an according to his own personal whims and opinions which is both – from the viewpoint of the intellect and also the Islamic jurisprudence – not permissible.
Awareness of the Philosophical and Scientific Theories
Having an awareness of the philosophical and scientific theories is a valuable source for the mind which would permit the intellect to expand and would lead to valuable interpretations of the Qur`an. By this we mean that although one must keep away from any form of explanation of the Qur`an according to one’s own personal opinion and must not seek to interpret the Qur`an in order to justify and validate one’s preconceived beliefs and thoughts, however at the same time, possessing an awareness of the thoughts and theories of the great philosophers of Islam in regards to monotheism (Tawhid), the characteristics and actions of Allah (awj) and other issues in relation to the beginning of creation and resurrection, in addition to having knowledge and understanding of the physical properties and makeup of the world and of mankind, will all lead one to having a better insight. In the end, this awareness and knowledge would actually allow a person to gain more benefit from the Qur`an.
Today, humanity has made great progress in attaining knowledge of the Earth, universe, and animal kingdom. Humankind has arrived at new horizons of understanding in regards to the sciences of psychology and sociology. Although it is correct to assert that not all of the knowledge that has been gained up until today is completely correct, however having a better understanding of the scientific breakthroughs and discoveries can lead a person’s philosophical and scientific awareness to become stronger. This acts as a source of blossoming of the mind of the commentator of the Qur`an, and grants him a special ability through which he would be able to make use of the Qur`an in the most complete way.
We narrate the following example in this regard to better understand this point.
The six verses mentioned in the beginning of Suratul Hadid (57) are the most clear proofs and words which we have in our possession to better understand this point. In this example of ours, we shall refer to and quote only two verses along with their translation:
“He is the First and the Last and the Apparent and the Hidden and He has knowledge of all things. He it is Who created the Heavens and the Earth in six days; then settled on the Throne. He knows that which goes deep down into the Earth and that which comes forth out of it, and that which comes down from the sky and that which goes up into it, and He is with you wherever you are. And Allah sees what you do.”[39]
The philosophical and theological points mentioned in these two verses of the Qur`an (and indeed in the other four verses which follow) are so great that Imam ’Ali b. Husayn as-Sajjad (‘a) has stated the following in regards to these verses:
“(These verses and indeed this chapter of the Qur`an) were revealed for those people who would come at the end of time who would go forth in deep thinking and pondering.”
There is not a single person who could objectively state that with mere knowledge of the Arabic language, he would be able to elucidate upon these verses of the Qur`an. When we (for example) go forth to translate these verses into Farsi, we would still remain in a state of ambiguity and uncertainty in regards to the actual purport of these verses.
However, the knowledge which we have gained through what the researchers of Islam have stated in regards to the encompassing nature of an entity and the science of the beginning of creation, act as a tool which permits the blossoming of the mind, which in turn leads us to having a better understanding of the substance of these verses of the Qur`an.
Is it possible for a person who has never studied anything and never seen a teacher to reach to the depths of the sentence which reads:
“And He is with you wherever you may be.”
Can anyone who does not possess deeply grounded knowledge in the teachings of the Divine understand the reality of the part of the verse that reads:
“He (Allah) is the First and the Last, the Apparent and the Hidden…”
We must repeat this point that: Our purpose in stating this issue is not that we go forth and interpret the Qur`an through the use of Greek or Islamic philosophy or through employing the new sciences and that we compare the Qur`an with these fallible theories. If this was the case, then surely this would be nothing other than commentary of the Qur`an through our own opinion which is, as we know and as was previously mentioned, prohibited both through employing the logical understanding and the Islamic legislations! Rather, our aim here is that this form of awareness and knowledge (of other sciences and theories) would actually give our intellect the power and strength to better understand the verses of the Qur`an with a much more careful precision and in which we would be in a better position to appreciate the aims and goals intended by this Heavenly Book.
Today, the discussions of the psychologists and sociologists in regards to mankind and the studies of the scholars of the natural sciences in regards to the Earth and Universe have opened up new horizons in understanding the Qur`an and have given people in this day and age, the power to look at the Qur`an in a new light.
At this point, the greatness contained in the words of the eighth Imam, ’Ali b. Musa al-Rida (‘a) are made manifest. Once, a person asked the Imam (‘a) the following question:
“Why does the publication and study of the Qur’an, increase its freshness and newness?”
The Imam (‘a) replied:
“This is because Allah, the Blessed and the High, did not make it (the Qur`an) for a particular time period nor for a specific group of people. Therefore it is new for every time and fresh for every nation until the Day of Resurrection.”[40]
Perhaps it is due to this very reason that Ibne Abbas has said:
“Time interprets the Qur’an.”
The meaning of time is the different thoughts and sciences that appear in the human society, which bestow a new vision to the exegete of the Qur’an, as a result of which he derives such information from the Qur’an that the minds of his predecessors never contained.
Notes:
[39]Suratul Hadid (57), Verses 3 & 4
[40]Tafsirul Burhan, vol. 1, pg. 28
Understanding of the Early History of Islam
The meaning of the ‘early history of Islam’ are those events which took place after the official appointment of the Prophet Muhammad (‘s) – specifically that which occurred after the migration to Madinah as a [significant] portion of the verses of the Qur`an were revealed after this event. Thus, amongst all of these events, having knowledge of the history of the battles and expeditions which were carried out is very effective in offering commentary on some of the verses of the Qur`an.
There are numerous verses in regards to events such as the Battles of Badr, Uhud, Ahzab; the event of Bani Mustalaq; the peace treaty of Hudaybiyyah; the victory over the city of Makkah (Fathul Makkah), the tribe of Bani Nadhir and the Jewish nation. Thus, having a comprehensive knowledge of the history of these events which have been discussed in the Qur`an in their own particular way also acts as a clear source for understanding the verses of the Qur`an which are related to the battles, expeditions and other events and this issue is one of those which is clear and understandable for all commentators of the Qur`an.
In this regard, one must refer to the authentic and true historical accounts, which have been written by the impartial and nonaligned historians. Through employing a systematic and methodical process, the correct historical accounts must be separated from the unauthentic reports.
Of course, within the books of history and biography, there are unfounded reports and narrations which are not in line with our Islamic beliefs, nor are they congruent with the verses of the Qur`an. Thus for the researcher who possesses awareness of the principles of history, he would be able to differentiate between the truth and falsehood (in these historical reports).
In this regard, we can recommend the following books: as-Sirah of Ibne Hisham, Murujul Dhahab of al-Masudi, Imtiaul Asma of al-Maqrizi and al-Kamil by Ibne Athir. However, it must be understood that we can not accept the entire content of these books. Rather as can be seen, some of them contain issues which have absolutely no foundation and go against both the intellect and the narrated proofs!
For example: In al-Kamil by Ibne Athir, when he relates the incident of Zaid and his wife, Zainab, he mentions something which no one other than an open and aware enemy [of Islam and the Prophet (‘s)] would claim to have occurred.[41]
In addition, in regards to the attack of the army [from Yemen on the Kabah] and their destruction through the small birds which were sent to destroy them (by Allah (awj)), things are mentioned which go directly against the verses of the Qur`an![42]
The work, as-Sirah of Ibne Hisham, is the best book which has been written in regards to the life of the Noble Prophet of Islam (‘s). In actuality, this book is a summary of the work, as-Sirah of Ibne Ishaq, which is unfortunately no longer available. If however, the Muslim scholars are able to find a copy of this book in any of the libraries of the world and after making minor corrections and some additional research (on the sources referred to in the book) are then able to have this work printed, then it would not be inconceivable that this book would open up a new horizon on the life of the Prophet (‘s) for us which the Sirah of Ibne Hisham has not been able to accomplish! It should be kept in mind that Ibne Ishaq was a Shi’a, while the one who summarized his work, meaning Ibne Hisham, was a Sunni, and thus, in various issues, there was a difference of opinion between them.
12. Familiarity with the Stories and the History of the Lives of Previous Prophets
A great portion of the verses of the Qur`an are in relation to the history of the previous prophets and we are given a brief insight into the lives of some of these great men and the ways of their struggles with the oppressors and tyrants of their time.
Having knowledge of the history of the life of previous nations such as ’Ad and Thamud, or having knowledge of the satanic powers of the oppressors such as those in Babil [present day fIraq] and the Pharaohs of Egypt, make the verses which speak of the struggles of the various prophets such as Hud (‘a), Salih (‘a), Ibrahim (‘a) and Musa (‘a) clear to us.
Information on the lives of the prophets of the Children of Israel (Bani Isra’il), especially of prophets Dawud (‘a) and Sulayman (‘a) help us understand many of the verses of the Qur`an. In referring to the verses of the Qur`an in regards to these two individuals, the truthfulness in our words (in regards to these two prophets) would be made clear to everyone.
Of course in this section, we must not give up our prudence and caution (in conducting research) and must recognize the correct and authentic reports from the incorrect and unauthentic ones, especially when it comes to the prophets sent to the Children of Israel and the forged traditions known as “Isra’ili” narrations, which are large in number and can never be relied upon.
13. Knowledge of the Historical Environment in which the Qur`an was Revealed
The Qur`an was revealed in an environment in which the people were accustomed to a particular style of life and thus, the verses of the Qur`an which were sent down were suitable to and alluded to the lifestyle, traditions and customs of those people. In addition, the verses also went forth to comment on these people and their (negative) characteristics!
Thus, it is necessary for the commentator of the Qur`an to be aware of the lifestyle of the ’Arabs before Islam and even those contemporary to the revelation of the Qur`an so that they are able to clearly understand the verses of the Qur`an in relation to a particular theme.
For example, the Qur`an speaks about various issues and topics such as Azlam[43] (animals which have been slaughtered as a sacrifice to the various false gods and idols), and the various idols such as Wadda, Suwaf, Yaghuth, Yafuqa and Nasra[44]. In addition, the Qur`an also speaks about issues such as the morals and ethical traits of the ’Arabs and their repulsive acts such as the killing of their female infants[45]. The verses of the Qur`an also speak about the relationship which the Arabs had with the orphans of the society and tens of other topics in relation to the life of the Arabs before Islam and during the time of the Prophet (‘s). Thus, the ability to completely review and explain the verses of the Qur`an in regards to these issues can only be performed by the person who has a full understanding of the complete way of life of this group of people since the Qur`an was revealed in the environment and surroundings of these people.
Sometimes, the Qur`an presents the truths to us in the form of a parable [such as the parable of the falsehood being equated with seeing a mirage in the desert]. However the only person who is able to understand the reality of the parable (of a mirage) is one who has an understanding of life in the desert or lives in a dry and arid land with little to no agriculture.
For example, when Allah (awj) mentions the parable of the truth and falsehood as being like a mirage, which one sees and He (awj) says:
“And (as for) those who disbelieve, their deeds are like a mirage in the desert, which the thirsty man deems to be water.”[46]
The person who lives in the desert or who has knowledge of the life of such people would be able to better understand the actuality of this parable whereas the person who lives near the banks of a river or in a very grassy, lush area would not, in the beginning stages, be able to fully understand the actuality of this similitude.
Notes:
[41] al-Kamil by Ibne Athir, vol. 2, pg. 121
[42]Ibid., vol. 1, pg. 263
[43]Suratul Maidah (5), Verses 3 and 90
[44]Surat Nuh (71), Verse 23
[45]Suratul Takwir (81), Verse 8
[46]Suratul Nur (24), Verse 39
Knowing the Verses of the Qur`an which are “Makki” and “Madani”
In regards to the time of their revelation, the verses of the Qur`an are divided into two categories – they are either verses which were revealed before the migration (to Madinah), or those which were revealed after the migration (to Madinah). The first group of verses are known as ‘Makki’ while the second group are referred to as ‘Madani.’[47]
The Makki verses have their own particular style to them and the Madani verses also have their own style.
The verses which are referred to as ‘Makki’ were revealed at a time in which the Muslims lived the life of a small “unknown” group who did not have the power to stand up and struggle against those who opposed them. The condition of their lives did not permit them to go forth to elucidate upon the practical laws of Islam such as Salat, Sawm, Zakat, Khums and Jihad. Therefore, a majority of the verses of the Makki period were in regards to the polytheists and a majority of these verses of the Qur`an were in regards to elucidating on the beliefs and lofty theological issues of the faith of Islam.
However, the conditions which existed in Madinah were of another form and after seeing that the environment was friendly to them, the Muslims emerged as a powerful force. Consequently, the explanation of the practical laws of Islam was entirely possible. It is for this reason that the verses in relation to the practical laws of Islam such as those of Salat, Sawm, Zakat, Khums and Jihad were revealed in the city of Madinah.
Being aware of these two types of verses will definitely help a person reach the goal of the verses of the Qur`an.
The scholar who is not able to correctly differentiate which verse is Makki and which is Madani, may say, in regards to the verse which reads:
“…Say (O’ Muhammad): I ask you (Muslims) no reward for my work except love for my close family members.”[48]
that it was not revealed in regards to the family of the Prophet (‘s) since the Surah which this verse comes from is a Makki chapter and was revealed in the city of Makkah. Thus, for the Prophet (‘s) to ask for such a thing (love for his close family members) at that time period (when he had no family members) is nothing but him merely expressing an eloquent statement full of pleasantries (with no way to actually implement it).
However, if we look at the books written in regards to the recognition of the Makki verses from the Madani verses, it would be clear to such a commentator that simply because a chapter of the Qur`an is known to be a Makki chapter does not mean that all of the verses of that Surah were revealed in Makkah! It is possible that Makki verses may be found in chapters of the Qur`an which are known as Madani and vice versa.
More than this, the commentators of the Qur`an who have considered Suratul Shura (which is where the verse quoted above has been taken from) to be revealed in Makkah have mentioned that specifically this verse (under discussion) and a few other verses of this Surah are Madani.[49]
What has been mentioned up until this point are fourteen fundamental pillars of a correct method of commentary of the Qur`an, some of which have a particular priority associated with them. Even though we are able to group some of them with others in the discussion, such as the eleventh and twelfth points which were ‘knowledge of the history of Islam’ and ‘knowledge of the previous prophets sent and their stories’, which could technically be covered under the heading of ‘knowledge of the history of revelation of the verses of the Qur`an’, however in order to make this discussion clear and unambiguous, we decided to review each of these separately.
Notes:
[47]The common and well-known terminologies which are used in the commentary of the verses of the Qur`an are ‘Makki’ and ‘Madani’, just as has been stated. However, these verses are known with other words and terminologies which those who are specialists in the field of Tafsir are well acquainted with.
[48]Suratul Shura` (42), Verse 23
[49] We are able to discern which surahs were revealed in Makkah and which were revealed in Madinah by keeping the following two points in mind:
1. The traditions (ahadith) which mention to us the place of revelation of a specific surah.
2. Pondering over the contents of the verses of the surah as this action usually acts as a chain of events and tells us if the surah was revealed in Makkah or Madinah.
Seeing as how the cities of Makkah and Madinah were two completely different environments, we understand that each was governed by its own ways of thought, and thus the religion of Islam was put face to face with issues and difficulties which were specific to that particular area. Thus, after we are acquainted with the way of thinking and the particular issues of an area (Makkah or Madinah), and have studied the contents of a surah, we are then able to understand where the surah or the verses of the surah were revealed.
For instance, the environment of Makkah was polluted with polytheism and idol worship. The Jews and Christians had not permeated into this city and thus, those who had true faith (iman) were very small in number. The issue of jihad was not brought up in this environment and in during this time, the Prophet (‘s) had frequent dealings and relations with the idol worshippers. The point of difference of the Prophet (‘s) with the polytheists (of Makkah) was concerning tawhid (the Oneness of Allah (awj)) and the concept of being brought back to life on the Day of Judgment after the physical death in this world.
It is for this reason that the verses whose axis rotates around the discussion of issues such as the origin (of life), Resurrection Day, reproaching polytheism and speaking about the outcome of the previous generations which were inflicted with the anger and punishment of Allah (awj) due to not following His commandments and their appointed Messengers were most often revealed in Makkah.
However the environment in Madinah was an atmosphere of faith, virtue and piety. It was a center where the Ahlul Kitab - especially the Jews – had influenced and permeated into. It was an atmosphere of young men, heroes, champions and brave individuals who readily accepted the teachings of Islam. In addition, it was also an environment where the Muslims had little need to discuss the foundational beliefs (Usul ad-Din) of the religion, and thus it was time for them to become acquainted with a series of other issues including their practical responsibilities, ethical and societal guidelines and the performance of devotional acts such as salat, sawm (fasting), zakat and other issues. It is because of this fact that the verses in relation to the Tawrat and Injil and the beliefs of the Ahlul Kitab (Jews and Christians) and the explanation of the altercations, battles and wars of the Muslims with the Ahlul Kitab and the polytheists were revealed in Madinah.
Also, the verses which speak of the principles of etiquette and the commandments of the religion including the obligatory (wajib) and recommended (mustahab) acts were all revealed in Madinah – meaning after the migration (hijrah) of the Prophet (‘s) from Makkah to Madinah.
Given that the mood in Madinah was one of interaction between the Prophet (‘s) and the Ansar (the local people of Madinah who welcomed the Prophet (‘s) and his followers to their city) and other groups that slowly accepted the teachings of Islam, this limited time frame did not permit the Prophet (‘s) to discuss issues such as condemning the idols and idol worshippers (while in Madinah – as they had already been covered while in Makkah).
Conversely, the atmosphere in Makkah was not conducive to discussing ethical issues, since the people of Makkah still held doubts concerning the principles of Islam (origin of life and Day of Resurrection), did not attest to the prophetic mission of the Prophet of Islam (‘s) and had not yet developed faith in his universal message. [Taken from, The Islamic Moral System: A Commentary of Surat al-Hujurat by Ayatullah Ja’far Suhani translated by Saleem Bhimji]
Question On the Phrase “Clear Arabic”
Up until this point, the conditions and fundamental pillars upon which a correct commentary of the Qur`an lie upon have been made clear. However in relation to this, a question is raised which we must answer: What is the meaning of the phrase mentioned in the Qur`an of “ÚóÑóÈöíöñ ãõÈöíäñ”or that the Qur`an has been presented in “Clear Arabic”?
If the commentary of the Qur`an requires such a series of preparatory steps as have been mentioned, then why has the Qur`an referred to itself with the following description:
“And this (the Qur`an) is in a clear, understandable, Arabic.”[50]
In another instance, we read:
“The Trustworthy Spirit (Jibra`il) has brought this (the Qur`an) to your (Muhammad) heart so that you may be amongst the warners, in a clear, understandable, Arabic.”[51]
Is the meaning of these two verses and many other similar verses anything other than the fact that the only thing needed to explain the Qur`an is an awareness of the Arabic language and nothing else?
Answer
Seeing as how the polytheistic Arabs felt powerless in regards to the challenges being offered in the Qur`an, they were incessantly plunged into deep thought about the origin of this Book. Thus in the end they had to state that, “Muhammad learned the Qur`an from two Roman slaves named Jabr and Yasar and others like them”[52], and this is what has been alluded to in a verse of the Qur`an where it states:
“And certainly We indeed know that they say, “It is a mortal human being who teaches him (Muhammad).” The tongue (language) of him, they wickedly point to, is notably foreign, while this is Arabic, pure and clear.”[53]
The original meaning of the word “ÚÌã” is something that is vague or ambiguous and thus a person would be called an “ÃÚÌãí” (one who is a non-Arab) whose mode of expression was defective – whether he was an Arab or a non-Arab. Seeing as how the Arab did not have an awareness of other than his own language, the non-Arab referred to others as Ajam as well since they did not properly understand Arabic or were not able to speak the Arabic language in a correct manner.
Keeping in mind the history of revelation of this verse of the Qur`an which some commentators have mentioned, the purpose of this verse is to ask the question that: Is it logical to bring up a point of contention that, “Is it right to claim that the Prophet (‘s) had learnt the Qur`an from such individuals (non-Arabs or those who were not eloquent in the Arabic language), where as we see that the Qur`an is replete with eloquence, expressiveness, allure and attraction and has a certain sweetness and harmony to it!?
When we look at the speech of these two individuals (the two Romans mentioned above), we see that they definitely lacked these qualities since they were Romans and were individuals who had no awareness of the Arabic language. Even if we assume that they knew the general workings of the Arabic language, however still, we know that they could not speak the language well and their words and thoughts were not free from errors and distortion.”
Therefore, the true meaning of the verse under review is that the Qur`an is an accurate speech, an eloquent communication and is free from all forms of error and distortion (in the language used). Due to this, we are not able to accept the influence of these two individuals or others such as them.
However it must be noted that by the Qur`an being an eloquent and expressive work, or a writing which is free from errors and distortions does not mean that the prerequisites which have been explained in this book are not needed. Thus, there is no incongruity between requiring such prerequisites as mentioned in this work and the Qur`an being a work of “plain and clear Arabic”.
Today in all countries of the world, we see various technical books on the mode of teaching or books of higher learning which have been written in very smooth and fluid style which are far removed from any sort of complexity. Unfortunately though, all of these books, or at least a good majority of them, are still in need of a teacher or instructor (in order to understand them).
In clearer terms we can state that: If the Qur`an is written in a clear Arabic prose, then the meaning of this is that the way that the Qur`an speaks is not the way that those who do not know Arabic would speak – meaning that they would gather a few words, mix them together erroneously and inaccurately and then think that they are speaking Arabic. Rather, it is a Book which is completely in line with the rules of the Arabic language and is far from all forms of distortion and error in its language and complication of speaking.
This reality is made clearer when we see that throughout the Arabian Peninsula during the era when the Qur`an was being revealed, there were priests who considered themselves as interpreters of the words of the Jinn and Spirits. In their own beliefs and statements, they used to say: “Where as the words of these creatures (the Jinn and Spirits) were in Arabic, it was such an inarticulate and confused speech that with the exception of a limited group of people, no one else could understand what they were saying. In their speaking, more often than not, they would make use of unfamiliar and foreign words.”
At this point, we bring forth an example from the words of one of these priests, named Sutih, who claimed to be an interpreter of the words of the Jinn and who lived during the time of the Prophet of Islam (‘s). From this narration, it is clear how and why the Qur`an is known as a Book which has been written in “clear and manifest Arabic”.
What we quote below is just one line from one of these priests who offered a reply to an ambassador who had travelled from Iran, looking for answers in regards to various inexplicable signs which were seen on the night of the birth of the Messenger of Allah, Muhammad (‘s)[54]:
“Abd al-Masih[55], mounted on a serious and swift camel[56], has come to Satih[57], who has already approached his death[58]; The Sassanian king sent you due to the tremor of the chamber and the dream of the ruler of magians, who saw [in his dream] an obstinate camel leading an Arab[59] horse…”
Just as can be seen in this sentence, expressing himself in the form of rhyme, through employing short sentences and making use of unintelligent words, his thoughts are actually the basis for confusion and bewilderment!
However we see that the style of the Qur`an is a completely different form, and its style of poetry is a clear and expressive mode. In addition, the Arabic used in the Qur`an is eloquent and articulate. As well, possessing such a form of perfection (in its language and mode of expression as is the case of the Qur`an) does not prevent us from accepting the fact that from the point of view of its contents, it is such a fathomless ocean of knowledge that it is not possible to dive into the depths of understanding it without a teacher. The conditions (which were previously mentioned) that rule over the exegesis of the Qur`an must be in place and observed in order to correctly benefit from the contents of this Divine work.
Today, all of the books written in relation to physics, chemistry or even mathematics are, from the point of view of their language, written correctly and with great eloquence and even have pictures and diagrams in them, however in order to understand and make use of these books, one is in need of a teacher!
The rules related to the court system have been penned in the most eloquent of styles, are far removed from any sort of errors and distortions in their language, contain no obscurity whatsoever and have been written without any sort of complications. However still, not a single person would permit himself to, without possessing the specific qualifications (to understand such works), make use of these works!
The Qur`an tells us: I speak with complete clarity – I do not speak like those who have no knowledge of the rules of the Arabic language whose words are full of errors and distortions (in language), nor do I speak like those priests who converse with the Jinns and Spirits (who too do not possess a correct understanding of the rules of Arabic) and who make use of unintelligible sentences and words…
Thus in summary:
Verses such as the one below and others which state:
“And We have indeed made the Qur`an easy to understand for remembrance, then is there any that will receive admonition?”[60]
are in the Qur`an as a response to two groups of people:
1. The first group are those people who, due to the fact they are not fluent in Arabic, would themselves speak Arabic in an incorrect manner and full of errors;
2. The second group is those people who have a habit of speaking in inexpressive and contorted ways and have bound themselves to speaking in prose and short sentences. In place of paying attention to the meaning of what they want to say, they instead place the emphasis on the words they use (and the method of speaking).
However the method of the Qur`an is something other than is seen in these two forms of speech. Nonetheless, this sophistication in speech does not mean that a person can ignore the need to pay careful attention to the depth of the words being spoken, referring to other verses of the Qur`an, referring to the history of revelation of the verse and the reliable ahadith and other issues in understanding the message of the Qur`an.
Principally, the person who reaches at a conclusion from the verse quoted above and other such verses that a commentator of the Qur`an is not in need of referring to anything else (other than the Qur`an), has not followed the third and sixth conditions from the fourteen conditions which we have discussed in detail nor has he paid any attention to them. Through drawing a conclusion from the verse quoted above, they have neglected another verse which presents Allah (awj) and the Prophet (‘s) as the commentators and elucidators of the Qur`an[61] and others which clearly state that the task of commenting on and explaining the Qur`an is the sole responsibility of Allah (awj).[62]
Closure
At this point, we bring our discussion to a close and end our discourse by quoting the words of the Commander of the Faithful, Ali b. Abi Talib (‘a). In one particular event, the Commander of the Faithful Ali b. Abi Talib (‘a) sent Ibne Abbas towards the Khawarij (a group of individuals who had in fact, left the faith of Islam due to their deviant beliefs) to debate with them, however offered him the following advice:
“(O’ Ibne Abbas! ) In your debates and discussions with them (the Khawarij), never resort to replying to them with the Qur`an, since surely the Qur`an contains verses which have various probabilities and possibilities to them (in their meaning and understanding). You shall speak to them (with the Qur`an), and they shall reply to you (with the Qur`an) and thus, your discussion with them will be prolonged. Rather, debate them using the sunnah since surely in that there is the straightforward and unequivocal reply and they will find no way to misrepresent the truth.”[63]
This very valuable sentence clearly tells us that there are some verses of the Qur`an which have various possibilities in their meaning and it is not possible to specify one meaning to a verse without first going through the introductory steps (of understanding the verse). By merely possessing knowledge of the rules of the Arabic language, the section of ambiguities will never be removed. Thus, the only way the ambiguities are removed is through the fourteen ways mentioned in this work.
This hadith also relates to us the fact that all of the verses of the Qur`an are not straightforward proofs (which can be picked up and used without discretion) and thus in determining the true meaning where there is multiple possibilities of a particular verse, we must refer to other ways and means.!
Notes:
[50]Suratul Nahl (16), Verse 103
[51]Suratul Shu’ara (26), Verse 193 to 195
[52]Tafsir al-Kashaf, vol. 2, pg. 318
[53]Suratul Nahl (16), Verse 103
[54] Farid Wajid Encyclopedia under the world ßåää
[55] ‘Abd al-Masih is the name of the ambassador who traveled from Iran. (Ed.)
[56] The adjective mashih denotes both seriousness and swiftness. It sometimes means “cautious”. (Ed.)
[57] Here Satih is the name of the addressee of ‘Abd al-Masih. The context of the speech indicates that he was very ill. The word satih literally signifies “spread out”; and is also used to denote a water vessel. (Ed.)
[58] Note that the word ¤arih does not mean “death” but rather a tomb, shrine, trench or an oblong excavation in the middle of a grave. However, the context of the expression implies death. (Ed.)
[59] See Lisan al-’Arab under the root word (‘a-r-b).
[60]Suratul Qamar (54), Verse 17
[61]Suratul Nahl (16), Verse 78
[62]Suratul Qiyamat (75), Verse 19
[63]Nahjul Balagha, Letter 77
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