Source: Sharh Muqaddimat fee Usool at-Tafseer by Shaikh ul-Islam ibn Taymiyyah and explained by Shaikh Muhammad Bazmoul
The Prophet (Salla-Allaahu ‘alayhi wa sallam) taught his Companions the meaning of the whole Qur’an as he explained to them its words and the meaning of the words.
One may say, the books of Sunnah do not provide the Tafseer of each verse of the Qur’an, so how can you say that he (Salla-Allaahu ‘alayhi wa sallam), taught all of the Qur’an to his Companions before his death?
Answer: In fact, the Qur’an was explained in various ways:
1- First way: Direct clarification (explanation), such as to say: “Al-Kawthar is a river which Allaah has granted to me in Paradise.” [At-Tirmidhi]
This is a direct Tafseer (interpretation) of the word Kawthar in Surat al-Kawthar (108:1).
Also, another example: The interpretation of the word “Dhulm“ in Surat al-An’aam (6:82):
“Those who believe and do not mix their belief with injustice.”
Injustice is association of others in divinity with Allaah.
A group of Companions came to the Prophet (Salla-Allaahu ‘alayhi wa sallam) and said: “O Messenger of Allaah! Who among us does not mix his belief with injustice?”
The Prophet (Salla-Allaahu ‘alayhi wa sallam) explained to them the meaning of Dhulm in this verse saying: “Have you not read the statement of the righteous man (i.e. Luqman) in Surat Luqman (31:13):
‘O my Son! Do not associate (anything) with Allaah, Indeed, association (with Him) is great injustice.’?”
He (Salla-Allaahu ‘alayhi wa sallam) explained the Dhulm (injustice) as being Shirk.
This kind of interpretation is rare in the Ahadeeth.
2- The Prophet (Salla-Allaahu ‘alayhi wa sallam) clarified the Qur’an by practical implementation in the lives of the Muslims during his time.
When he (Salla-Allaahu ‘alayhi wa sallam) taught the people the Salaat, he (Salla-Allaahu ‘alayhi wa sallam) explained Allaah’s Statement:
وأقيموا الصلاة
“And establish the prayer.”
[Surat al-Baqarah 2:43]
And when he (Salla-Allaahu ‘alayhi wa sallam) clarified the rulings concerning the Zakaat, he showed it practically.
And when he established the five obligatory Salaat at the stated times, he clarified the Statement of Allaah (Subhaanahu wa Ta’ala):
“And establish the prayer at the two ends of the day and at the approach of the night (i.e. five obligatory prayers).”
[Surat Hud 11:114]
“Offer the prayers from mid-day till the darkness of the night (i.e. Dhuhur, Asr, Maghrib and ‘Isha), and recite Qur’an in the early dawn (i.e. morning prayer).”
[Surat Israa’ 17:78]
When he (Salla-Allaahu ‘alayhi wa sallam) set the punishment for adultery, he (Salla-Allaahu ‘alayhi wa sallam) clarified the Qur’an practically. Similarly, when he set the penalty for theft, he explained the penalty that is mentioned in the Qur’an.
Therefore, whoever abides only to the first kind of interpretation of the Prophet (Salla-Allaahu ‘alayhi wa sallam) for the Qur’an, then he has missed abundantly because the second type is more than the first type.
3- The third way of interpretation of the Qur’an by the Prophet (Salla-Allaahu ‘alayhi wa sallam) is by what he (Salla-Allaahu ‘alayhi wa sallam) was characterized with.
When ‘Aishah (Radia-Allaahu ‘anha) was asked about his character, his manners with people, and his dealings with them, she said: “His manners were the Qur’an,” meaning that his manners were an embodiment of the teachings of the Qur’an, i.e. they were an explanation and implementation of the Qur’an.
Accordingly Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) has explained the whole Qur’an by his statements, actions and approvals.
Ibn Taymiyyah (Rahimahullaah) has mentioned evidences for this principle:
First Evidence: A clear Verse in Surat an-Nahl (16:44):
“And We have also sent down unto you (O Muhammad Salla-Allaahu ‘alayhi wa sallam) the Reminder and the Advice (i.e. the Qur’an), that you may explain clearly to men what is sent down to them.”
This verse clearly indicates that the Prophet (Salla-Allaahu ‘alayhi wa sallam) has clarified and explained the Qur’an. He (Salla-Allaahu ‘alayhi wa sallam) was ordered in this verse to explain the Qur’an clearly to the people.
Second Evidence:
It is quoted that the Companions used to learn the Qur’an and Tafseer (interpretation). If they did not know the Tafseer, how could they say “We have learnt the ‘Ilm (knowledge) and ‘Amal (action) together?”
Abu Abdur Rahman as-Sulami said: “We were told by those who were teaching us the Qur’an, like ‘Uthmaan ibn ‘Affaan and ‘Abdullah ibn Mas’ood (Radia-Allaahu ‘anhum) and others, that when they learnt 10 verses from the Prophet (Salla-Allaahu ‘alayhi wa sallam), they did not continue further until they learnt what the verses comprised of ‘Ilm and ‘Amal.” They said: “We learned the Qur’an, the ‘Ilm and ‘Amal together.” They used to remain a long time when memorizing one Surah.
This is clear evidence that shows that the Companions (Radia-Allaahu ‘anhum) learnt the Tafseer of the Qur’an from the Prophet (Salla-Allaahu ‘alayhi wa sallam). It cannot be accepted by the intellect, that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) taught them and had them memorize verses of Qur’an without them understanding the meaning. Also, it is not accepted by the intellect that the Companions who were intelligent and keen to learn their religion and acquire knowledge would recite the Qur’an to the Prophet (Salla-Allaahu ‘alayhi wa sallam) without understanding it.
Anas (Radia-Allaahu ‘anhu) said: “If a man could read Surat al-Baqarah and Aal-‘Imran, he was honored in our eyes (to be venerated).”
Why was he venerated even though memorization was not difficult for the Arabs as they were famous for their intelligence and quick memorization? The distinction between the Sahabah (Companions) was not only according to their memorization. Why then were they venerated?
It is because Surat al-Baqarah is one of the long Surahs which is comprised of many rulings and because their way of memorization was to learn the ‘Ilm i.e., acquire the knowledge and then ‘Amal, i.e. act upon what they learnt
The statement of Anas (Radia-Allaahu ‘anhu) means: “If a man reads Surat al-Baqarah, it means that he has memorized it, knows its meanings and its interpretation, and all that it comprises of legislations and knowledge, and then he acted upon it.”
Therefore, when the Sahabah intended to memorize the Qur’an it would take a long time for them because they used to understand the meaning of what they were memorizing.
Ibn ‘Umar (Radia-Allaahu ‘anhuma) memorized Surat al-Baqarah in many years (it is said 8 years).
Third Evidence:
We are commanded in the Qur’an to ponder over its verses. In Surat Saad (38:29), Allaah says:
“(This is) a Book (the Qur’an) which We sent down to you, full of blessings that they may ponder over its verses.”
And,
“Have they not pondered over the Words [of Allaah i.e. what is sent down to the Prophet (Salla-Allaahu ‘alayhi wa sallam)].”
[Surat al-Mu’minoon 23:68]
Also in Surat Muhammad (47:24), Allaah (Ta’ala) says:
أفلا يتدبرون القرآن أم على قلوب أقفالها
“Do they not then think deeply in the Qur’an, or are their hearts locked up (from understanding)?”
Tadabbur means to understanding the meaning.
How would the Sahabah hear these verses which comprise the command for Tadabbur and then not ponder over the Qur’an?
Tadabbur is to look into the end result of the matter, i.e. when a calamity occurs, the Faqih (knowledable person) looks at its (the calamity’s) end. He looks at the end of his statement before he speaks (he thinks before he speaks).
Look at what Allaah has mentioned about the state of the disbelievers and what their end was when they disobeyed their Messengers.
Look at the state of the believers and their end, of their delight in Paradise and their happiness in this life and the Hereafter.
How can a man contemplate something without knowing its meaning?
Hence, Tadabbur requires that one understand the meaning.
The Companions (Radia-Allaahu ‘anhum) were more deserving to ponder over the verses because they were reading the Qur’an to the Prophet (Salla-Allaahu ‘alayhi wa sallam).
Fourth Evidence:
Allaah said in Surat Yusuf (12:2):
إنا أنزلناه قرآنا عربيا لعلكم تعقلون
“Verily, we have sent it down as Arabic Qur’an in order that you may understand.”
The word ‘ta’qiloon’ means understanding the speech. The word ‘la allakum’ means it is obligatory. Accordingly, it is obligatory to understand the speech of Allaah.
Fifth Evidence:
It is known that all speech is meant to be understood by its meaning, not just its words, and the meanings of the Qur’an deserve more to be understood. The Qur’an is the Speech of Allaah, and Allaah’s Speech deserves more to be understood.
Sixth Evidence:
Logic requires that one cannot read a book of knowledge in any subject such as medicine or mathematics without asking for an explanation.
Then for sure, when the Companions read the Qur’an to the Prophet (Salla-Allaahu ‘alayhi wa sallam), they asked him about those issues which were not clear to them.
Seventh evidence:
The dispute among the Sahabah (Companions) regarding the Tafseer was unmentionable except in the abrogated verses because their source was the Prophet (Salla-Allaahu ‘alayhi wa sallam). This affirms that the Prophet (Salla-Allaahu ‘alayhi wa sallam) did not pass away except that he (Salla-Allaahu ‘alayhi wa sallam) explained to them (the Companions) the whole Qur’an.
The following matters are based upon this principle (which is that Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) has explained the whole Qur’an by his statements, actions and approvals):
- The Sunnah explains the Qur’an. It gives restriction to its general rules and explains it.
- It is very important to take care of what was quoted by the Sahabah (Companions) in the explanation of the Qur’an.
- It is also important to take care of the Tafseer written by the Tabi’een (the followers) like Mujaahid who received the Qur’an from the Companions.
Mujaahid said: “I have read the Qur’an more than one time to Ibn ‘Abbaas and I was stopping him at each verse and asking him about it.” [It is also said 3 times and in another statement 30 times]
Therefore Ath-Thawri used to say: “If the Tafseer is mentioned by Mujaahid, then that suffices you.”
Imaam Shafie’ and Bukhaari used to rely on his (Mujaahid’s) Tafseer, and also the rest of Scholars like Imaam Ahmad.
- It is a required condition in accepting any Tafseer, that it should not contradict the Tafseer quoted by the Sahabah (Companions) and the Tabi’een (the followers).
- The importance of studying, and understanding the Tafseer quoted by the Prophet (Salla-Allaahu ‘alayhi wa sallam), his Companions and the followers which is called Tafseer bil-Ma’thoor.
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