The Tafseer (Interpretation of the Qur’an)

What is the tafseer of the Qur’an?

Etymologically, the word ‘tafseer‘ comes from the word ‘al fasru’, which means unveil something closed. In terminology, tafseer means an explanation of the meanings of Qur’anic verses and everything it contains, from creed matters, laws, wisdoms, advices, social interactions, and so on.

Ruling regarding learning the tafseer

It is compulsory for every one to learn about tafseer, since each is obliged to contemplate over the contents of the Qur’an according to his or her capability. Allah decreed,

كِتَابٌ أَنْزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

“This is the Blessed Book that We have revealed to you, (O Muhammad), that people with understanding may reflect over its verses and those with understanding derive a lesson.” (QS. Shad/The Letter Shad: 29)
Allah mentioned that the aim of Qur’an revelation is to be reflected over, and to be taken lessons from, because there is no way to perform the laws of the Qur’an but after understanding it’s meaning first.
The contrary, which is by turning away from any efforts to reflect over and understand it, means neglecting the wisdoms of The Qur’an revelation. Hence, Allah mocked every one who refuses to think about the contents of the Qur’an. Allah decreed,

أَفَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا

“Do they, then, not reflect on the Qur’an? Or are there locks on their hearts?” (QS. Muhammad: 24)
In this verse, Allah mocked every one who does not reflect the Qur’an over, by calling them as “the locked hearts”, who do not get the goodness brought by the Qur’an. This is one of reason why the companions were paying close attention to the meanings of the Qur’an.
Abu Abdirrahman As Sulami told that, “The companions like Uthman Ibn Affan, Ibn Mas’ud, and others told us that in the past, if they were learning ten verses from the Prophet -peace and prayer of Allah be upon him-, they wouldn’t ask for more until they understood the lessons and deeds contained in those verses. They said, ‘The Prophet -peace and prayer of Allah be upon him- taught us the Qur’an, by explaining both the knowledge and deeds contained in it.” (See: “Tafseer Ath-Thabari”, 1:80)

The Obligation of Those who Interpret the Qur’an

Every one who tries to interpret the Qur’an must be aware that he is interpreting the Qur’an, the words of Allah, The Exalted. Thus, he must be very cautious to avoid interpreting Allah’s decree without knowledge and firm basis, since he’ll be questioned and he must be responsible of it in front of Allah on the Last Day.
Allah mocked those who are taking this interpretation work lightly, such as interpreting the Qur’an without using the foundation already set by shari’a, or merely interpret it using his intelligence and logical thinking. Allah includes such action in speaking of Him without knowledge. Allah decreed:

قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْأِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ

وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَاناً وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُونَ

“Tell them (O Muhammad): “My Lord has only forbidden indecent acts, whether overt or hidden; all manner of sin;  wrongful transgression;  and (He has forbidden) that you associate with Allah in His Divinity that for which He has sent down no sanction; and that you ascribe to Allah things of which you have no sure knowledge that they are from Him.” (QS. Al-A’raf/The Height: 33)
Thus, every time one wishes to interpret the Qur’an, he must understand all knowledges needed in interpreting it, including the science of hadith, narrations of the companions, arabic language, and others. And he is not allowed to use merely his logic in interpreting it.

References in Tafseer

The references used in tafseer if the Qur’an are the followings:
First: Allah’s decree. The Qur’an is interpreted using it too. It is the highest reference in tafseer/interpreting the Qur’an, since He is the most comprehend of His Own decree. Below are several examples of interpreting the Qur’an by Qur’an:
1. Allah decreed,

أَلا إِنَّ أَوْلِيَاءَ اللَّهِ لا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يَحْزَنُونَ

“Surely the friends of Allah have nothing to fear, nor shall they grieve -” (QS. Yunus/Jonah :62)
About who is the friends of Allah, is not mentioned in this verse. But in the next verse, Allah explained it’s meaning:

الَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ

“the ones who believe and are God-fearing.” (QS. Yunus/Jonah:63)
2. Allah decreed,

وَالأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا

“and thereafter spread out the earth,” (QS. An-Nazi’at:30)
Allah explained about how He spread out the the earth in the next verse,

أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا (*) وَالْجِبَالَ أَرْسَاهَا

“and brought out of it its water and its pasture, and firmly fixed in it mountains;” (QS. An-Nazi’at:31–32)
And there are still examples of this interpretation. In this field, a scholar named Sheikh Muhammad Amin Asy Syinqithi had written a tafseer book containing verses that are interpreted by other verses of the Qur’an itself. The book is titled “Adwa`ul Bayan fi Idhahil Qur’an bil Qur’an.”
Second: Interpreting Qur’an using the sayings of the Prophet -peace and prayer of Allah be upon him.
Allah’s messenger -peace and prayer of Allah be upon him- is the messenger who deliver Allah’s treatise to the world, hence he is the most knowledgeable man of the meaning of Allah’s decrees. Among the examples of Qur’an interpretation using the saying/hadith of the Prophet -peace and prayer of Allah be upon him- are the followings:
1. Allah declared,

لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ

“For those who do good there is good reward and more besides;” (QS. Yunus/ Jonah:26)
The Prophet -peace and prayer of Allah be upon him- interpreted the words ‘more besides’ with ‘seeing Allah’s face.’ From Shuhaib Ibn Sinan, from the Prophet -peace and prayer of Allah be upon him-, regarding Allah’s decree (chapter Jonah:26), he said, ” When the people of Paradise enter Paradise, a caller shall call out: `Indeed you have a promise from Allah.’ They will say: `Did He not whiten our faces, save us from the Fire, and admit us into Paradise?’ They will say: `Indeed.’ Then the Veil shall be lifted.” He said: “So, by Allah, He did not grant them anything more beloved to them than looking at Him.” (Narrated by Tirmidhi, in hadith no. 2552, and classed sahih by Al Albani).
2. Allah’s decree,

وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ

“Make ready for an encounter against them all the forces and well-readied horses you can muster “ (QS. Al-Anfal/The Spoils of War:60)
The Prophet -peace and prayer of Allah be upon him- interpreted the word ‘forces’ in that verse, through his saying: From Uqba Ibn Amir -may Allah be pleased with him-, he heard the Prophet -peace and prayer of Allah be upon him- preached on the pulpit and read Allah’s decree (chapter Al Anfal/The Spoils of War: 60), and then said, “Know that the forces here means archery.” He repeated it several times. (Narrated by Muslim in hadith no. 1917)
Third: Using the words of the Companions
The Qur’an was revealed during the time of the companions, with their daily language. Beside that, they were the most truthful people after Prophet Muhammad -peace and prayer of Allah be upon him-, and they were the purest in intention from any lusts, and also the farthest from lying in the name of Allah. They’d got noble and pious characters combined within them.
Hence, their saying, interpreting the Allah’s decrees, should be put forward before others’ sayings, particularly the interpretations of companions who were considered as the experts in tafseer, and their scholars as well, such as the four caliphs after the Prophet, Ibn Mas’ud, Abdurrahman Ibn Auf, Ibn Abbas, Sa’ad Ibn Abi Waqqas, and some other companions.
Among the interpretation of the companions are:

وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لامَسْتُمُ النِّسَاءَ

” If you are either ill or traveling or have satisfied a want of nature or have had contact with women..” (QS. An-Nisa’/The Women : 43)
There is a valid narration from Ibn Abbas which stated that the meaning of ‘having had contact with women’ is sexual intercourse. (See: ‘Ushul Tafseer’)
Fourth: Using the words of the student of companions who took the interpretation from the companions
Generation of tabeen (generation after the companions) is the best generation after the companions. During their time, arabic language hasn’t endured many changes. Thus, their comments about the interpretation of the Qur’an should be put forward before the sayings of generations after them.
Among the example of Qur’an interpretation using the words of tabeen is,

وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُمْ بِمُؤْمِنِينَ

“There are some who say: “We believe in Allah and in the Last Day,” while in fact they do not believe.” (QS. Al-Baqarah/The Cow:8)
Qatada Ibn Di’amah, a tabeen, explained the meaning of people who said the words in that verse, saying that the verse is talking about the hypocrites.
Fifth: Using the meaning of the words in Arabic language, or it’s meaning in shari’a, according to the context of the sentence
There are many indications that confirm that the Qur’an was revealed in Arabic language. Among those indications are:
Allah’s decree,

إِنَّا جَعَلْنَاهُ قُرْآناً عَرَبِيّاً لَعَلَّكُمْ تَعْقِلُونَ

“verily We have made it an Arabic Qur’an that you may understand. “ (QS. Az-Zukhruf/The Gold Ornaments:3)
2. Allah’s decree,

وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ لِيُبَيِّنَ لَهُمْ

“Never have We sent a Messenger but he has addressed his people in their language that he may fully expound his Message to them. (And after the Message is expounded), Allah lets go astray whomsoever He wills, and guides to the Right Way whomsoever He wills. He is the All-Mighty, the All-Wise.” (QS. Ibrahim:4)
3. Allah’s decree,

وَكَذَلِكَ أَنْزَلْنَاهُ حُكْمًا عَرَبِيًّا

“And it is with the same directive that We revealed to you this Arabic Writ. Were you indeed to follow the vain desires of people after the true knowledge has come to you, none will be your supporter against Allah, and none will have the power to shield you from His punishment.” (QS. Ar-Ra’d/The Thunder: 37)
4. Allah’s decree,

وَكَذَلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ

“(O Muhammad), thus have We revealed this as an Arabic Qur’an  and have expounded in it warning in diverse ways so that they may avoid evil or become heedful.” (QS. Thaha/Ta ha:113)
If there is a difference between the meaning in shari’a and in the language, then the meaning in shari’a should be used before the language, since the Qur’an was revealed to explain shar’i meanings and not the language, unless there are clues that indicate that the language meaning is stronger than shar’i. In this exception, the language meaning is considered more correct than shar’i meaning.
The example of the difference between the shar’i and language meaning, and the more correct meaning is the shar’i, is Allah’s decree,

الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ

“for those who believe in the existence of that which is beyond the reach of perception,  who establish Prayer…” (QS. Al-Baqarah/The Cow: 3)
In language terms, prayer means ‘supplicating or invoking’, while in shari’a, prayer is a discrete type of worship performed with certain ways, begun with takbiratul ihram and ended with salam. The meaning of ‘establish prayer’ in that verse is the prayer according to shari’a, because one is considered to perform a prayer if he performs it the way the shari’a rules.
Whereas example of a difference between shar’i and language meanings, and the more correct one is the meaning in language, is Allah’s decree,

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ

“(O Prophet)! “Take alms out of their riches and thereby cleanse them and bring about their growth (in righteousness), and pray for them. Indeed your prayer is a source of tranquillity for them.” Allah is All-Hearing, All-Knowing.” (QS. At-Taubah/The Repentance : 103)
References:

• “Jami’ Al-Bayan fi Ta’wil Al-Qur’an” –also known as “Tafseer Ath-Thabari”– Author: Abu Ja’far Ath-Thabari. Published by Muassasah Ar-Risalah, Saudi Arabia Kingdom. 1420 H.
• “Ushul fi Tafsir”. Author: Sheikh Muhammad Ibn Shaleh Al Uthaymeen.
• “Shahih Muslim”. Author: Muslim Ibn Al-Hajjaj An-Naisaburi. Published by Dar Ihya’ At-Turats. Beirut. Without year.
• “Al-Jami’ Ash-Shahih” –which is known as “Sunan At-Tirmidhi”–. Author: Muhammad Ibn Isa At-Tirmidhi. Published by Dar Ihya’ At-Turats. Beirut. Without year .

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Simple Way to Memorize The Qur’an

In this edition, we will give an explanation of SIMPLE WAY TO MEMORIZE THE QUR’AN, which originally written by Sheik Abdul Muhsin Al Qasim, Imam and Preacher of Masjid Nabawi in Medina, Saudi Arabia. We hope that this article will be useful for all muslim, and boost their spirit and enthusiasm to complete their memorization of The Noble Qur’an. Have a nice try!

الحمد لله والصلاة والسلام على نبينا محمد ، وعلى آله وصحبه أجمعين

The following is one method to memorize The Qur’an, which particularly differ than the other methods, in term of the strength of memory, and the short time to memorize. We will explain this method by taking an example from a page of soorah Al Jumu’ah (The Congregation, Friday).

1. Read the first verse for 20 times.

يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ

2. Read the second verse for 20 times.

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ

3. Read the third verse for 20 times.

وَآَخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ وَهُوَ الْعَزِيزُ الْحَكِيمُ

4. Read the fourth verse for 20 times.

ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

5. Read all of the four verses from the beginning until the end for 20 times, in order to strengthen the correlation between those verses.

6. Read the fifth verse for 20 times.

مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآَيَاتِ اللَّهِ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

7. Read the sixth times for 20 times.

قُلْ يَا أَيُّهَا الَّذِينَ هَادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِيَاءُ لِلَّهِ مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ

8. Read the seventh verse for 20 times.

وَلَا يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ

9. Read the eighth verse for 20 times.

قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ثُمَّ تُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ

10. Read the fifth until the eighth verse for 20 times to strengthen the correlation between the verses.

11. Read the first verse until the eighth for 20 times to strengthen the memorization of this page.

Use this method in memorizing every page of The Qur’an. Do not try to memorize more then one-eighth length of juz (parts) each day, to make it easier to keep the memory.
How to combine between the addition of memorization and repetition of the previous memory?
Do not try to memorize The Qur’an without the process of repeating the memorized verses, because if you keep adding your memorization pages after pages until you’ve completed them all, then you expect to recall the memories from the beginning, you’ll find it hard and you’ll find yourself forgetting the previous memories. Hence, the best way to add the memorization is by combining the addition and recalling process.
Divide The Qur’an into 3 parts, each consists of 10 juz. If you memorize 1 page every day, recall the previous 4 pages (every single day either), until you’ve completed memorizing 10 juz. If so, stop memorizing for a month to recall the memorizations by repeating 8 pages every day.
After a month of recalling, start to add your memorization, one or two pages every day, depends on your ability to memorize, together with recalling 8 pages a day, every day, until you’ve completed 20 juz. After that, stop adding the memory for 2 months, to recall the 20 juz you’ve memorized. It is supposed to be done by repeating 8 pages every day.
After 2 months, start to memorize one or two more pages, together with repetition of 8 pages every day until you’ve finished the whole Qur’an.
If you’ve completed memorizing the whole Qur’an, repeat the first 10 juz for a month, by repeating half of the juz every day. Then repeat the second 10 juz with the similar method as the first ten, together with repetition of 8 pages from the first 10 juz every single day. After that, repeat the last 10 juz for a month, with the similar method as previous juz,  together with repetition of 8 pages from the first 10 juz and 8 pages from the second 10 juz every day

How to recall/repeat the Whole Qur’an if I have completed the recalling system as mentioned above?

Start with recalling The Qur’an every day by reciting 2 juz every day. Repeat it for 3 times every day, thus you will be able to finish the whole Qur’an every 2 weeks. By practicing the method for a year-full, inshaa’ Allah, you will have a strong and perfect memorization.

What should we do after completing the memorization of The Qur’an in a year?

After a year-full strengthening the memorization of Qur’an and repeating it, use the Qur’an as your daily remembrance until the end of your life, just as The Messenger of Allah -Shallallaahu’alayh wa Sallam (blessing and peace be upon him) used to use it as his daily remembrance. He used to divided the Qur’an into 7 parts, thus he could complete his recitation every 7 days. Aus Ibn Hudaifa -may Allah have mercy on him- said: I asked the Companions of Allah’s Messenger -Shallallaahu’alayh wa Sallam about  how do they divide the Qur’an (for daily remembrance). They said: 3 soorah, 5 soorah, 7 soorah, 9 soorah, 11 soorah, and from the soorah Qaf until the end. (Narrated by Ahmad). Which means that they divided the recitation of The Qur’an as follow:

- The first day: Reciting soorah ‘Al Fatihah’ until the end of soorah ‘An Nisaa’”
- The second day: Reciting soorah “Al Maida” until the end of soorah “At Tawba”
- Third day: Reciting soorah ‘Yunus’ until the end of soorah “An Nahl”
- The fourth day: Reciting soorah “Al Isra’ until the end of soorah “Al Furqan”
- The fifth day: Reciting soorah “Ash Shuara” until the end of soorah “Yaasin”
- The sixth day: Reciting soorah “Ash Shaffat” until the end of soorah “Al Hujurat”
- The seventh day: Reciting soorah “Qaf” until the end of soorah “An Naas”
This remembrance of Allah’s Messenger Shallallaahu’alayh wa Sallam was abbreviated by the scholars with  the  saying: فمي بشوق (famii bisyauqi). Where each alphabet of these words represents the initial soorah from the several soorah to be read each day.

How to differentiate  between the verses that resembles one another in the Qur’an?

The best way to differentiate 2 verses that look alike, is by referring to the mushaf of Qur’an at the time you find it, to pay attention upon the difference between them, and to mark that difference so that you could remind it, Then, when you recall the recitation, pay attention to the difference you’ve marked before for several times, until you can steadily memorize the resemblance and the difference between those verses.,

Principles and Confinements In Memorizing The Qur’an

o It is a must for you to memorize the Qur’an with the help from an ustadz (religious teacher) or a sheikh, to correct your recitation.

o Try to Memorize 2 pages every day, 1 page memorized after the Fajr prayer, and the other page after the Ashr or Maghrib prayer. By this method, you’ll be able to memorize the whole Qur’an firmly within a year. If you try to add more than that, you’ll memory will be weak due to the numerous verses to recall.

o Try to memorize from soorah An Naas until soorah Al Baqara, since it will be easier that way. But after you’ve finished memorizing the whole Qur’an, start the repetition from soorah Al Baqara until soorah An Naas.

o Memorize the whole Qur’an by using one version of mushaf at a time, to help you in strengthening your memory and increasing your speed in remembering the postion of the verses, and the initial and the last part of every page of The Qur’an.

o Every one who memorize the Qur’an at his or her first 2 years usually easily loose their memory. This phase is termed the collecting phase (Marhalah Tajmi’). Do not be sad for the loss of memory or the mistakes you made, since it is a difficult and full of test- phase. And beware of Satan, since he will use the chance to tempt you to stop memorizing the Qur’an. Neglect that worry and temptation, and keep memorizing the Qur’an, since it is a worthy treasure not all people could have.

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An Introduction to The Sciences of The Quran

The knowledge of ’Uloom Al-Qur’ân, or ‘The Sciences of the Qur’ân‘, deals with the knowledge of those sciences that have a direct bearing on the recitation, history, understanding and implementation of the Qur’ân. It is, therefore, a vast field of Islamic scholarship, and one that if of primary importance.

Thus, for example, with regards to recitation, ’Uloom Al-Qur’ân deals with the science of pronunciation (tajweed), the different methodologies of reciting the Qur’ân (the qira’aat), the blessings of reciting the Qur’ân, and the etiquette of its recitation.

With regards to the history of the Qur’ân, ’Uloom Al-Qur’ân deals with the stages of revelation of the Qur’ân, the compilation of the Qur’ân, the art and history of writing the Qur’anic script (rasm al-masaahif), and the preservation of the Qur’ân.

With regards to its understanding and implementation, ’Uloom Al-Qur’âncovers the causes of revelation (asbaab an-nuzool), the knowledge of makeeand madanee revelations, the knowledge of the various forms (ahruf) it was revealed in, the understanding of its abrogated rulings and verses (naasikh wa al-mansookh), the knowledge of the various classifications of its verses (muhkam and mutashaabih, ’aam and khaas, mutlaq and muqqayad, etc.), the knowledge of its interpretation (tafseer), the grammatical analysis of the Qur’ân (’iraab al-Qur’ân) and the knowledge of those words whose usage has become uncommon over time (ghareeb al-Qur’ân).

It has been said that the knowledge of ’Uloom Al-Qur’ân is in reality the knowledge that one is required to know in order to properly interpret the Qur’ân. Therefore, to call this branch of Islamic knowledge ‘The Procedure and Methodology of Interpretation’ (’Ilm Usool at-Tafseer) instead of ’Uloom Al-Qur’ân would not be far from the truth. [1] However, ’Uloom Al-Qur’ân also includes topics that have very little or no bearing of tafseer, such as compilation of the Qur’ân, and the development of the script of the Qur’ân. Therefore, the knowledge of the ’Uloom Al-Qur’ân is more general that ’Ilm Usool at-Tafseer.

Benefits of Studying ’Uloom al-Qur’ân

There are many benefits to the knowledge of ’Uloom Al-Qur’ân.

Firstly, it enables the reader to realize the wealth of knowledge and insight that exists with regards to the Book of Allâh. As some of the scholars of the past said, “True knowledge is to know one’s ignorance.” Only when a person realizes what he does not know will he appreciate how little he does know.

Secondly, it enables the student of knowledge to better understand the Qur’ân, in that he will be familiar with the history of its revelation and collection, and the various aspects that aids its comprehension. When he reads the books oftafseer, he will be able to understand the terms used, and benefit from the knowledge in them to a greater extent. In other words, he will be equipped to further increase his knowledge and to learn about his religion.

Thirdly, it increase a person’s belief (eemaan), because he will realize the beauty of the Qur’ân and the great blessings that he has been given through its revelation. He will not be fooled by the fallacious claims of its enemies, and his heart with be at ease with regards to its authenticity. He will understand the miraculous nature of the Qur’ân, and thus better cherish the greatest Book that mankind has been given.

Fourthly, he will be able to defend the Qur’ân against his enemies, since he will be equipped with the true and pristine knowledge of the Qur’ân, unadulterated by the prejudices of its opponents.

It is no exaggeration to say that, once a person learns the essentials of his religion and what is required for him to know, the first knowledge he should turn his attention to is the knowledge of the Qur’ân and its sciences. As Allâh says [2] in the Qur’ân,

{{(This is a) Book that We have sent down to you, full of blessings, so that they may ponder over its verses, and that men of understanding may remember.}} (Quran, 38:29)

The History of ’Uloom al-Qur’ân

Like all the sciences of Islâm, the knowledge of ’Uloom Al-Qur’ân initiated with the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) himself. The Companions of the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) about any concept that they did not understand in the Qur’ân. For example concerning the verse,

{{Those who believe and do not mix their belief with injustice, only they will have security, and they are guided.}} (Quran, 6:82)

They asked, “O Messenger of Allâh! Who amongst us does not do injustice (to his soul)?” They had understood that the verse was referring to those believers who did not commit any injustice, or sin. The Prophet Muhammad (sallallaahu ‘alayhi wa sallam) replied that the injustice referred to this verse was shirk, or the association of partners with Allâh. [3]

Such was the enthusiasm of the Companions in seeking this knowledge that they were able to not only explain any verse in the Qur’ân, but also give its history and the cause of its revelation.

Ibn Mas’ood said, “I swear by Allâh, besides whom there is no other god, there is no soorah in the Qur’ân except that I know where it was revealed! And there is not a single verse in the Qur’ân except that I know the reason behind its revelation! If there were any person that knew more about the Qur’an than I did, and it was possible for me to reach him, I would ride (on my camel) towards him (to get his knowledge.” [4]

Alee ibn Abee Taalib told his students, “Ask me! For I swear by Allâh, there is nothing that you will ask me except that I will answer you. Ask me concerning the Book of Allâh! For I swear by Allâh, there is not a single verse in the Qur’ân except that I know whether it was revealed at night or during the day, or on a mountain or on a plain!” [5]

There were many Companions who were famous for their knowledge of the Qur’ân, among them were the four Khulafaa ar-Raashidoon, [6] ’Abdullaah ibn Mas’ood (d.32 A.H.), ’Abdullaah ibn ’Abbaas (d.68 A.H.), Ubay ibn Ka’ab (d.32 A.H.), Zayd ibn Thaabit (d.45 A.H.), Aboo Moosaa al-Ash’aree (d.50 A.H.), ’Abdullaah ibn Zubayr (d.73 A.H.) and ’Aa’ishah (d.57 A.H.).

The generation that came after the Companions, the Successors, studied eagerly under the wise guardianship of the Companions. These students took over their predecessors’ responsibilities, and passed this knowledge faithfully to the next generation. Ibn ’Abbaas’ students, Sa’eed ibn Jubayr (d.95 A.H.), Mujaahid ibn Jabr (d.100 A.H.), ’Ikrimah al-Barbaree (d.104 A.H.), Taawoos ibn Kaysaan (d.106 A.H.), and ’Ataa’ ibn Rabaah (d.114 A.H.), were all famous in Makkah; Ubay ibn Ka’ab’s students, Zayd ibn Aslam (d.63 A.H.), Aboo al-’Aaliyah (d.90 A.H.) and Muhammad ibn Ka’ab (d.120 A.H.), were the teachers of Madinah; and in Iraq, ’Abdullaah ibn Mas’ood left behind his great legacy to ’Alqamah ibn Qays (d.60 A.H.), Masrooq ibn al-Ajda’ (d.63 A.H.), al-Hasan al-Basree (d.110 A.H), and Qataadah as-Sadoosee (d.110 A.H.). These three places, Makkah, Madinah, and Koofah, were the leading centres of all the sciences of Islâm, including tafseer and ’uloom al-Qur’ân.

Thus the knowledge of the Qur’ân was passed on ‘…by the trustworthy (scholars) of the ummah, who protected it from the alteration of the heretics, the false claims of the liars, and the false interpretations of the ignorant.’ [7]

Early scholars did not write on ’Uloom Al-Qur’ân in general, but rather wrote separate tracts on each science of the Qur’ân. This was due to the fact that, during the early stages of Islamic history, the oral transmission of knowledge occupied a more important status that the written transmission. In addition, the general level of knowledge was high, and did not warrant the extensive writing down of knowledge.

The first and most important of the topics to be written on was tafseer. For example, each of the following scholars wrote a tafseer of the Qur’ân, composed of statements from the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) and the Companions: Sufyaan ath-Thawree (d.161 A.H.), Sufyaan ibn ’Uyaynah (d.198 A.H.), Wakee’ ibn al-Jaraah (d.197 A.H.), and Shu’bah ibn al-Hajjaaj (d.160 A.H.).

Following his predecessor’s footsteps, Muhammad ibn Jareer at-Tabaree (d.310 A.H.) wrote the monumental Jaami’ al-Bayaan ’an Ta’weel aay al-Qur’ân, a tafseer that all later scholars who benefit from. Other early tafseerswere written by Aboo Bakr ibn Mundhir an-Naysabooree (d. 318 A.H.), Ibn Abee Haatim (d.328 A.H.), Ibn Hibbaan (d.369 A.H.), al-Haakim (d.405 A.H.) and Ibn Mardawayh (d.410 A.H.). All of these tafseers were based on reports from the Prophet Muhammad (sallallaahu ‘alayhi wa sallam) and the Companions and Successors, and included the chains of narration (isnaad) of the reports.

After the books of tafseer followed a plethora of books on the other sciences of the Qur’ân: ’Alee al-Madeenee (d.234 A.H.), the teacher of Imaam al-Bukhari, wrote a book on Asbaab an-Nuzool; Aboo ’Ubayd al-Qaasim ibn Sallaam (d.224 A.H) wrote two books, one on the science of the Qira’aat (which was one of the first of its kind), and one on abrogation in the Qur’ân, Naasikh wa al-Mansookh; Ibn Qutaybah (d.276 A.H.) wrote a book on rare words in the Qur’ân, Mushkil al-Qur’ân;

Aboo Ishaaq az-Zajjaaj (d.311 A.H.) wrote a grammatical analysis of the Qur’ân,’Iraab al-Qur’ân; Ibn Darstawayh (d.330 A.H.) composed a tract on the miraculous nature of the Qur’ân, I’jaaz al-Qur’ân; Aboo Bakr as-Sijistaanee (d.330 A.H.) wrote another book on rare words in the Qur’ân, Ghareeb al-Qur’ân; Aboo Bakr al-Baaqillaanee (d.403 A.H.) wrote his famous treatise, also related to the miraculous nature of the Qur’ân, I’jaaz al-Qur’ân; Imaam an-Nasaa’ee (d.303 A.H.), the author of the Sunan, wrote one on the merits of the Qur’ân, Fadaa’il al-Qur’ân; Aboo al-Hasan al-Waahidee (d.468 A.H.) wrote his famous book on Asbaab an-Nuzool; ’Ilm ad-Deen as-Sakhaawee (d.634 A.H.) wrote one on the various qira’aat, and so on.

It must also be mentioned that, in addition to these books, many of the books ofahadith, such as the Saheehs of al-Bukhari and Muslim, included sections on various topics of ’Uloom Al-Qur’ân. For example, most of the books of theSunnah have chapters on the tafseer of the Qur’ân, the benefits of reciting the Qur’ân, the history of its compilation, and other topics.

Finally, the scholars of the later generations started compiling all of these sciences into one book, and thus began the era of the classic works on ’Uloom Al-Qur’ân. The first works of this nature were actually meant to be works oftafseer. One of the first works that is reported in later references (but is not extant) is that of Aboo Bakr Muhammad ibn Khalaf ibn al-Marzaban (d.309 A.H.), entitled ‘al-Haawee fee ’Uloom Al-Qur’ân.’ [8] Another work, of which manuscript copies of fifteen of a total of thirty volumes are extant, is that of ’Alee ibn Ibraheem Sa’eed (d.330 A.H.), otherwise knows as al-Hoofee, which he entitled, ‘Al-Burhaan fee ’Uloom Al-Qur’ân‘. This book is primarily one ontafseer, but also discusses all related aspects of a verse. So, for example, after each portion of the Qur’ân, it includes information about the verses’ meaning, its interpretation, its purpose of revelation, its proper method of recitation, the different qira’aat of the verses and how they affect the meaning, where to stop and where not to, and so forth. This work is considered to be the first of its kind in its expansive approach to all the related sciences of the Qur’ân. [9]

There appeared after this, books of a similar nature, until finally Badr ad-Deen az-Zarkashee (d.794 A.H.) appeared with his monumental Al-Burhaan fee ’Uloom Al-Qur’ân (the same title as al-Hoofee’s work). This is one of the great classics on ’Uloom Al-Qur’ân available in print. A little over a century later, another classic appeared, that of Jalaal ad-Deen as-Suyootee (d.911 A.H.), entitled Al-Itqaan fee ’Uloom Al-Qur’ân. These two works are considered the standard resource works on ’Uloom Al-Qur’ân, and both have been printed a number of times during the last few decades.

Books on ’Uloom Al-Qur’ân continued to appear throughout the centuries, [10] and these last few decades have been no exception. The better know books of this era have been Manaahil al-’Irfaan fee ’Uloom al-Qur’ân by Shaykh Muhammad ’Abd al-Adheem az-Zarqaanee; al-Madhkhal li Dirasaat al-Qur’ân al-Kareem by Muhammad Aboo Shahmah; and the two books, both of which are entitled Mabaahith fee ’Uloom Al-Qur’ân, one by Dr. Subhee Saalih and the other by Dr. Mannaa’ al-Qattaan.

Unfortunately, there does not seem to be great interest in English circles concerning this topic. Other topics, such as hadeeth and fiqh, have been given greater attention. [11] In English, the only work present [12] is Ahmed Von Denffer’s book, ’Uloom Al-Qur’ân: An Introduction to the Sciences of the Qur’ân. [13] It is a useful book in that it presents a summary of many concepts of ’Uloom Al-Qur’ân, and is meant for a young adult audience. However, probably due to the nature of the audience, the author does not go into great detail.

Footnotes

1. cf. ar-Roomee, Fahd ibn ’Abd al-Rahmaan ibn Sulaymaan: Dirasaat fi ’Uloom al-Qur’ân, Maktabah at-Tawbah, Riyadh, 1994, p.33, who equates’Uloom al-Qur’ân with Usool at-tafseer.
2. It should be pointed out that the Qur’ân is only in Arabic, and is the speech (kalaam) of Allâh, as shall be proved and elaborated upon in the next chapter. Therefore, the unconditional phrase, “Allâh says,” when used in this book (or any book), only refers to the Qur’ân. When this phrase is used in a language other than Arabic, it contains an additional implicit cause, that should be understood by the audience, and this clause is, “the meaning of which is,” since the Qur’ân is only in Arabic. Therefore, this phrase should be understood as, “The Meaning of what Allâh has said is…”
3. Reported by al-Bukhari.
4. Reported by al-Bukhari.
5. ar-Roomee, p.37.
6. A term that means ‘The rightly guided Caliphs’, used to denote the first four caliphs, Aboo Bakr, ’Umar, ’Uthmaan and ’Alee.
7. A paraphrase of an authentic Hadith of the Prophet (sallallaahu ‘alayhi wa sallam), reported by Ibn ’Adee and Ibn ’Asaakir. The beginning of theHadith is, ‘This knowledge will be carried by the trustworthy of theUmmah, who will protect…’
8. ar-Roomee, p.45, quoting Ibn Nadeem’s Fihrist, p.24.
9. az-Zarqaanee, Muhammad ’Abd al-’Adheem: Manaahil al-’Irfaan fi ’Uloom al-Qur’ân, Dar al-Fikr, Cairo, n.d., p.35 and Qattaan, Manna’:Mabahith fi ’Uloom al-Qur’ân, Muasasat al-Risalat, Beirut, 1983, p.14.
10. See ar-Roomee, pps.41-48, where he lists the most important works in this field from every century of the hijrah, starting from the second century until the present one.
11. In hadeeth, the best works out for introductory-level students areHadith Literature: Its Origins, Development and Special Feature by Muhammad Zubayr Siddiqi (Islamic Texts Society, London, 1993), and Studies on Hadith Methodology and Literature by Muhammad Mustafa Azami (American Trust Publication, Indianapolis, 1977); in ’Usool al-Fiqh, a good work is by Muhammad Hashim Kamali, Principles of Islamic Jurisprudence (Islamic Texts Society, 1991).
12. This is the only book that this author came across concerning this topic from a Muslim author. There is, however, a translation of Ibn Taymiyyah’sAn Introduction to the Principles of Tafseer (al-Hidaayah Publishing and Distribution, Birmingham, 1993).
13. Published by, ‘The Islaamic Foundation,’ Leicester, 1983.

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by Abu Ammar Yasir al-Qadhi
Chapter 1 from “An Introduction to the Sciences of the Qur’ân”

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