Clarification of Usul al-Tafsir

By /

This article is a summary of Tahrir fi Usul al-Tafsir by Sh. Masā’id Tayyār.

Introduction

Definition of Usul al-Tafsir

Usul refers to the foundations or roots of something. Tafsir refers to the explanation of the Quran. So, Usul al-Tafsir is a subject that covers the foundational knowledge and principles required to properly explain the Quran. A mufassir is someone who does tafsir of the Quran.

There are four major subjects that fall into this:

  1. Sources of Tafsir: What sources does a mufassir use when explaining the Quran?
  2. Methods of Tafsir: What are the different ways to get an explanation of the Quran?
  3. Ikhtilaf in Tafsir: What types of difference of opinion exists in tafsir and why does it happen?
  4. Maxims: What are maxims and principles of doing tafsir and preferring one explanation over another?

Purpose of Usul al-Tafsir

The purpose of Usul al-Tafsir is to fulfill two things:

  1. To know that a correct tafsir is correct and why it is correct
  2. To know a wrong tafsir is wrong and why it is wrong

A lot of people today explain the Quran from their own desires and twist it to mean what it does not mean. Knowing Usul al-Tafsir helps you recognize correct explanations from wrong explanations.

Sources of Tafsir

We will discuss five major sources of tafsir:

  1. Quran
  2. Sunnah
  3. Statements of the Salaf
    • Also: Asbab al-Nuzul
  4. Israiliyyaat
  5. Language

Source: Quran

Using one part of the Quran to explain another part is called Tafsir ul-Quran bil-Quran (Tafsir of the Quran with the Quran).

There are three major ways the Quran is used to explain itself:

  1. Explaining the meaning of a word or phrase by how it is used in another place
    • Allah says ⟪[The angels will be ordered], “Gather those who committed wrong, their azwāj, and what they used to worship other than Allah, and guide them to the path of Hellfire⟫ (37:22-23)
    • ⟪Their azwāj⟫ can mean “their spouses” or can mean “their kind.”
    • Some scholars compared it to the verse ⟪And you become [of] three kinds (azwāj): (7) Then the companions of the right – what are the companions of the right? (8) And the companions of the left – what are the companions of the left? (9) And the forerunners, the forerunners.⟫ (56:7-9)
    • Based on this, they said azwāj in the first verse also means “kind” rather than “spouses.”
  2. Takhsees ul-Aam (Specifying the General): Specifying or giving exceptions to a general statement in one verse by a more specific statement in another verse
    • Allah says ⟪Do not marry polytheists until they believe.⟫ (2:221)
    • In another verse, Allah allows marrying chaste women of the People of the Book (Jews and Christians). (5:5)
    • Hence, Jewish and Christian women are exempted from the general prohibition in the first verse.
  3. Taqyeed ul-Mutlaq (Restricting an unrestricted statement)
    • Allah says ⟪The angels glorify Allah with praise and seek forgiveness for those on earth.⟫ (42:5)
    • In another verse, Allah says ⟪Those [angels] who carry the throne and those around them glorify Allah with praise and believe in him and seek forgiveness for those who believe.⟫ (40:7)
    • Hence, ⟪those on earth⟫ in the first verse is restricted by ⟪those who believe⟫ in the second verse. The angels do not seek forgiveness for disbelievers but for believers.

How binding is Tafsir ul-Quran bil-Quran to accept? We can divide it into three categories:

  1. Undeniable Tafsir ul-Quran bil-Quran: Things that are so clear and obvious no one can reasonably deny.
    • For example, Allah says ⟪By the sky and Al-Taariq⟫ ⟪And what can make you know what is Al-Taariq?⟫ ⟪It is the piercing star.⟫ (86:1-3)
  2. Prophetic Tafsir ul-Quran bil-Quran: When the Prophet Muhammad (SAW) himself explained a verse using another verse, so we must accept.
    • For example, the Sahabah asked the Prophet (SAW) about ⟪Those who believe and do not mix their belief with wrongdoing⟫ (6:82) and said, “Who can believe without mixing his belief with wrongdoing?” The Prophet (SAW) said, “Haven’t you read the verse ⟪Shirk is a great wrongdoing⟫ (31:13).” (Sahih Bukhari and Muslim)
    • So, the Prophet (SAW) specified the wrongdoing in the first verse with shirk because of the second verse.
  3. Scholarly Tafsir ul-Quran bil-Quran: When scholars use their ijtihad to do Tafsir ul-Quran bil-Quran. We can accept or reject based on how strong the argument is.
    • The aforementioned example about azwāj was scholarly opinion. Some scholars were convinced by it. Others said azwāj in the verse means “spouses” like it normally means.

An important note: Tafsir ul-Quran bil-Quran is is not necessarily binding when done by a scholar. Some people wrongly assume that just because the source of the tafsir is the Quran that means we must accept it. However, Tafsir ul-Quran bil-Quran is only binding in the first two cases mentioned above.

Source: Sunnah

Using the Sunnah to explain the Quran is called Tafsir ul-Quran bil-Sunnah (Tafsir of the Quran with the Sunnah).

There are two types of Tafsir ul-Quran bil-Sunnah:

  1. Direct Prophetic Tafsir: When the Prophet (SAW) directly explained a verse in the Quran.
    • This is rare. The Prophet (SAW) generally did not sit down and teach tafsir of the Quran in classes. He sometimes explained a verse in specific contexts. Most of his actual explanation was through implementing Islam in his life rather than direct tafsir.
    • Since it comes from the Prophet (SAW), this is binding to accept
  2. Tafsir Derived From the Sunnah: When a mufassir uses a hadith from the Prophet (SAW) or his Sunnah to explain a verse in the Quran.
    • This is common. However, since it comes from a mufassir, it can be accepted or rejected depending on the strength of the argument.

There are several direct or indirect ways the Sunnah can be used in Tafsir can be used:

  1. Takhsees ul-Aam (Specifying the General): Specifying or giving exceptions to a general statement in a verse by information in the Sunnah.
    • Allah says ⟪Do not come near women when they are in menstruation⟫ (2:222)
    • The Sunnah of the Prophet (SAW) specifies this to only mean “Do not sleep with them.” It does not mean “Do not touch them or be physically near them.” (Sunan Tirmidhi, Sahih Muslim)
  2. Bayan al-Mujmal (Elaboration): Elaborating on something brief or unexplained in the Quran.
    • Allah says ⟪We have given you the seven often repeated ones and the great Quran.⟫ (15:87)
    • The Prophet (SAW) said, “Umm ul-Quran (Surah Fatihah) is the seven often repeated ones and the great Quran.” (Sahih Bukhari)
  3. Idhah al-Mushkil (Solving a Confusion): When there is something confusing or apparently contradictory in the Quran and the Prophet (SAW) explains it or a mufassir uses the Sunnah to explain it.
    • Allah mentions people called Maryam (AS) ⟪O sister of Haroon⟫ (19:28), but Maryam (AS) was long after Haroon (AS). So, what does it mean?
    • Mughirah ibn Shubah said: When I went to Najran, the Christians there asked me why the Quran calls Maryam (AS) the sister of Haroon (AS) even though there were hundreds of years between them. When I came to the Prophet (SAW), I asked him, and the Prophet (SAW) said, “They used to name their children after prophets and pious people before them.” (Sahih Muslim)

Some more indirect ways include:

  • Mentioning a hadith that covers the same topic as a verse
  • Using a hadith that uses a similar word or phrase to explain that word or phrase in the Quran
  • Using the Sunnah to prefer one view over another

An important note: Tafsir ul-Quran bil-Sunnah is is not necessarily binding when done by a scholar. Some people wrongly assume that just because the source of the tafsir is the Sunnah that means we must accept it. However, Tafsir ul-Quran bil-Sunnah is only binding when it is direct prophetic tafsir, not when it is tafsir derived by a mufassir from the Sunnah.

Source: Statements of the Salaf

Using statements from the Salaf to explain the Quran is called Tafsir ul-Quran bi-Aqwaal al-Salaf (Tafsir of the Quran with the Statements of the Salaf).

Tafsir ul-Quran bi-Aqwaal al-Salaf can be divided into a few levels:

  1. Transmissions of Tafsir from the Prophet (SAW)
    • It is necessary to believe because the Prophet (SAW) was the most knowledgeable about the Quran.
    • Discussed in more detail under Tafsir ul-Quran bil-Sunnah.
  2. Transmissions of Tafsir from the Sahabah
    • The Sahabah are important to keep in mind in tafsir because:
      • They knew the context and situation of the Quran’s revelation
      • They knew the context and culture of the Arabs who were the first audience of the Quran
      • They knew the Arabic of the time of the Quran’s revelation
      • They were intelligent and learned from the Prophet (SAW) himself
      • They had pure intentions and were free from later sectarian biases
  3. Transmissions of Tafsir from the Tabi’oon
  4. Transmissions of Tafsir from the Atba’ al-Tabi’een
    • The Tabi’oon and Atba’ al-Tabi’een are important to keep in mind in tafsir because:
      • They learned from the Sahabah
      • They followed a similar methodology to the Sahabah in tafsir
      • Their knowledge of the Quran’s Arabic was better than those after them, even if it was worse than the Sahabah

Tafsir ul-Quran bi-Aqwaal al-Salaf can be divided into two major categories:

  1. Tafsir al-Manqul (Transmitted Tafsir)
    • Direct Prophet Tafsir: Discussed before
    • Direct Asbab al-Nuzul: Reports about the specific context of a verse’s revelation
      • For example, Khabbab ibn al-Arat (RA) said: Aas ibn Waail owed me some debt, so I came to him asking for repayment. He said, “I will not pay you until you disbelieve in Muhammad.” I said, “I will never disbelieve in him even until you die and are resurrected.” He said, “I will be resurrected after dying?” I said, “Yes.” He said, “Then, I will have wealth and children there. I will repay you then.” So, Allah revealed ⟪Do you see the one who disbelieves in our verses and says, “I will be given wealth and children [in the afterlife].”⟫ ⟪Did he come to know the unseen or did he take a covenant with Allah?⟫ (19:77-78)
    • Tafsir Tabi’oon Transmitted from Sahabah
    • Tafsir Atba’ al-Tabi’een Transmitted from the Tabi’oon
  2. Tafsir bil-Ray (Tafsir by Thinking)
    • Indirect Asbab al-Nuzul: When a scholar from the Salaf says a verse was revealed about someone or something, not in the direct sense, but in the sense that the mentioned case falls under the application of the verse.
      • For example, Allah says ⟪The penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land.⟫ (5:33)
      • It is narrated the Saad ibn Abi Waqqas said, “This was revealed about the Khawarij.” Meaning, it applies to them, not that they were the proximate context of its revelation, since the Khawarij did not exist in the time of the Prophet (SAW).
    • Explanation of Language or Application
      • For example, Allah says ⟪By the racers, panting⟫ (100:1)
      • Some people said this refers to horses, and some said it refers to camels.
    • Narration of Stories Linked to Verses: The stories could come from different sources and could be directly linked to the verses or not necessarily linked to the verses, on a case-by-case basis.
      • For example, Allah says ⟪Like the example of Shaitan when he says to man, “Disbelieve.” But when he disbelieves, he says, “Indeed, I am disassociated from you. Indeed, I fear Allah, Lord of the worlds.”⟫ (59:16)
      • It is narrated from Ali (RA) and others that a monk worshipped Allah for 60 years but then Shaitan tempted him to commit zina with a women, then convinced him to kill the girl when she got pregnant to hide his sin, then convinced him to commit shirk (by praying to Shaitan) to save himself from being caught for the zina.

Tafsir ul-Quran bi-Aqwaal al-Salaf can be divided into two types in terms of whether it is binding as evidence or not.

There are four categories that are binding:

  1. Sahih narrations of direct prophetic tafsir
  2. Sahih narrations of direct Asbab al-Nuzul
  3. Complete consensus of the Salaf on tafsir
  4. When a verse only allows one meaning and the Salaf explained that meaning

There are three categories that are important evidence but the opinion of a group from the Salaf is not binding when there are other opinions mentioned or possible:

  1. Narrations from the Sahabah
  2. Narrations from the Tabi’oon
  3. Tafsir bil-Ray

Source: Asbab al-Nuzul

Asbab al-Nuzul refer to reports about the context of revelation of specific verses of the Quran. This can be included as a category within Tafsir from the Salaf.

Asbab al-Nuzul, to be binding, has to fulfill two conditions:

  1. Be direct and not indirect
    • Direct Asbab al-Nuzul: When a report mentions the specific situation in which a verse was revealed.
    • Indirect Asbab al-Nuzul: When a report suggests a situation that the verse was revealed to apply to, but not necessarily that it was revealed at that specific time.
  2. Have a connected Sahih chain to a Sahabi

Asbab al-Nuzul are important in explaining a verse, but general verses are not limited to only their context of revelation.

For example, Abdullah ibn Hudhafah was once in charge of an expedition and angrily told the men under his command to go into a fire. They did not listen to him, and when they came back and informed the Prophet (SAW), Allah revealed: ⟪And if you disagree over anything, refer it to Allah and the Messenger.⟫ (4:59) (Sahih al-Bukhari)

The verse teaches that leaders should not be obeyed if it goes against the commands of God (like not harming yourself). The verse is general and applies to any time a Muslim is commanded to commit sin by a ruler.

Source: Israiliyyaat

Tafsir ul-Quran bil-Israiliyyaat is to explain the stories of the Quran using information taken from Jewish or Christian sources.

The reason Israiliyyaat are considered a source of tafsir is that Allah revealed many stories in the Quran conversing with Bani Israil, and often those stories are brief and summarized. So, to understand more about those stories, we might require information that the audience of the Quran among Bani Israil would have been familiar with. The Sahabah and the Salaf also often used Israiliyyaat to elaborate on the Quran.

There are four ways Israiliyyaat can be used:

  1. Preferring one possible meaning of a verse when there are multiple possibilities
    • For example, Allah says ⟪And We certainly tested Sulaiman and placed on his throne a body; then he returned.⟫ (38:34)
    • What does ⟪a body⟫ mean in this verse? It could mean a hundred different things.
    • Most of the Salaf said ⟪a body⟫ refers to a Shaitan who took the appearance or body of a man, took over for some time, and sat on Sulaiman (AS)’s throne.
  2. Explaining the context of a story in the Quran
  3. Naming unnamed people in the Quran
  4. Elaborating brief stories in the Quran

There are two major methodologies with regard to Israiliyyaat:

  1. One group allowed using their stories to elaborate on the Quran: This is the stronger view supported by stronger hadith and the practice of the majority of the Salaf.
    • However, only those stories can be used that are not contradicted by the Quran and Sunnah and we cannot be certain about the stories.
  2. One group did not allow using their stories at all in tafsir: This is supported by some narrations from the Prophet (SAW) and the Salaf that discourage seeking knowledge from Bani Israil.

Source: Language

Tafsir ul-Quran bil-Lughah is to explain the Quran using the Arabic language itself.

Allah says ⟪We revealed it as an Arabic Quran, so that you understand.⟫ (12:2)

There are several sources for knowing the Arabic language:

  1. Primary sources: Other verses of the Quran, the Sunnah, and Arab poetry from the time before and during the revelation of the Quran
  2. Secondary sources: Explanations of the Sahabah and the Salaf
  3. Tertiary sources: Explanation of linguists and scholars of the Arabic language

It is not possible to interpret the Quran purely from language in a way that contradicts the tafsir of a consensus among the Salaf, but it is allowed to add to the meaning they derived if done without negating their explanation. This is discussed more after the section about Ijma.

Methods of Tafsir

When explaining the Quran, a mufassir can either use:

  1. Naql
  2. Ijtihad

Naql (Transmission)

Naql is to transmit an explanation from scholars before you.

Naql is of two types:

  1. Non-Ijtihadi: When a scholar from the Salaf says something that has no room for ijtihad in it, and thus he must have been transmitting it from someone before him.
    • For example, direct prophetic tafsir or direct Asbab al-Nuzul
  2. Ijtihadi: When a scholar says something that has room for ijtihad, so he could have been transmitting from someone before him or saying it from his own ijtihad.
    • This includes most of the tafsir from the Sahabah and the Salaf.
    • This type is Ijtihadi from one sense (the scholar could have done the tafsir with ijtihad) and Naql from another sense (his opinion was transmitted down to us)

Naql can also be different categories in terms of authenticity. It could be Sahih, Hasan, or weak. So, just because a tafsir was transmitted does not mean it must be accepted, since it could be inauthentic.

Ijtihad

Ijtihad is to use the tools and sources of tafsir to explain the Quran. It is also known as Tafsir bil-Ray.

Tafsir bil-Ray can be divided into two categories:

  1. Encouraged Tafsir bil-Ray: This is when a mufassir uses the proper sources and tools of tafsir to explain the Quran. It is when the mufassir has knowledge or good reasoning that leads to his explanation.
  2. Condemned Tafsir bil-Ray: This is when a mufassir explains the Quran from his own opinions and desires without keeping in mind the proper sources and tools of tafsir. It is when the mufassir has no knowledge or strong evidence for his view other than his own opinion.
    • For example, some people claim Allah does not obligate hijab in the Quran despite the clear verse of Surah Ahzab. They only claim this because of their desires.

Knowledge a Mufassir Requires

To do Tafsir bil-Ray properly, a mufassir requires some foundational pieces of knowledge.

Among the things he needs to know are:

  1. Direct prophetic tafsir
  2. Direct Asbab al-Nuzul
  3. Tafsir of the Salaf
  4. Meaning of the rare Arabic words in the Quran
  5. Relevant legal fiqh discussions about the law a verse is about
  6. What verses are abrogated

Ikhtilaf and Ijma in Tafsir

Ikhtilaf is when the scholars differ about the meaning of a verse, and Ijma is when there is a consensus of scholars about the meaning of a verse.

Reason for Ikhtilaf

There are five major reasons the scholars differed about any given verse:

  1. Language Allowing Multiple Meanings
  2. Unclear Pronoun
    • For example, Allah says ⟪And he (i.e. the Prophet SAW) certainly saw him in another descent⟫ (53:13)
    • Some people say ⟪him⟫ refers to Allah and some say it refers to Jibril (AS).
  3. Description Whose Referent Is Unclear
    • For example, Allah says ⟪By those sent forth⟫ (77:1)
    • Some say this refers to winds, and some say this refers to angels.
  4. Difference over the Source of Tafsir Used
    • For example, someone might prefer to explain a verse according to a hadith that seems related to it and another might prefer to use the Quran or language to explain the verse.
  5. Difference over the Relationship Between Two Verses
    • Some might say one verse abrogates another verse, some might say the verse only gives an exception to another verse, and some might say there is neither abrogation or exception.
    • For example, Allah says ⟪Do not marry polytheists until they believe.⟫ (2:221)
    • In another verse, Allah allows marrying chaste women of the People of the Book (Jews and Christians). (5:5)
    • Some might say the first prohibits marrying any non-Muslim and thus the second provides an exception. Others might say the first specifically prohibits polytheists and the second allows the People of the Book, and the People of the Book are a different group from polytheists. Based on this, they might differ over whether it is allowed to marry Trinitarian Christians.

Types of Ikhtilaf

There are two major types of Ikhtilaf:

  1. Ikhtilaf Leading to One Meaning: This can include when different mufassiroon use different words with the same meaning or give examples of a general phrase in the Quran or explain a part of the meaning of a verse.
    • For example, ⟪Our Lord, give us good in this world and good in the hereafter and save us from the punishment of the fire.⟫ (2:201)
    • Some people said ⟪good in this world⟫ refers to knowledge and piety, and some said it refers wealth or health.
    • All of that is just examples for ⟪good in this world⟫.
  2. Ikhtilaf Leading to Multiple Meanings: This is of two subtypes.
    • Ikhtilaf Tanawwu’: Leads to Non-Contradictory Meanings. In this case, both views can be acceptable explanation but one can be preferred as the better explanation.
      • Allah says ⟪They followed what the devils recited/followed in the reign of Sulaiman⟫ (2:102)
      • The word tatlū can mean either “recited” or “followed.” Both are possible in the verse and are not contradictory
    • Ikhtilaf Tadhaad: Leads to Contradictory Meanings. In this case, only one view can be correct, and one can be preferred as the correct explanation.
      • Allah says ⟪And when [Ibrahim] reached with him [the age of] exertion, he said, “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.” He said, “O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.”⟫ (37:102)
      • Some scholars said the son was Ismail (AS), and others said it was Ishaq (AS). Only one view can be correct.

Ijma in Tafsir

Ijma is when the mufassiroon of this Ummah of any one generation agree about the meaning of a verse.

Ijma is a binding evidence in Islam because it is not possible for this Ummah to unite on falsehood. So, when they agree on the meaning of a verse, it is not allowed to oppose them or contradict them.

However, whether Ijma on a certain topic exists or not can be proven to different levels of certainty. It is not enough that one or two scholars from the Salaf said something to establish Ijma on that topic. There needs to be evidence of widespread agreement. The details of Ijma are discussed in Usul al-Fiqh.

Some major mufassiroon who commonly mentioned Ijma in their books include: Tabari, Wahidi, Ibn Atiyyah, and Qurtubi.

Generally, the reason some people might come up with tafsir that contradicts Ijma is having little knowledge of the tafsir of the Salaf or trying to make the Quran conform to a meaning they desire or not knowing the Arabic language properly.

For example, all the scholars of tafsir agree that Allah condemned the people of Lut (AS) for sodomy. Allah says ⟪And [mention] Lot, when he said to his people, “Do you commit immorality while you are seeing?⟫ ⟪Do you indeed approach men with desire instead of women? Rather, you are a people behaving ignorantly.”⟫ (27:54-55)

Some people of desires try to interpret this verse to mean Allah was criticizing rape, not sodomy, but that is contradicted by the clear verses and the Ijma of the scholars of tafsir.

Making New Tafsir

Is it allowed to give a new explanation to a verse when there are an existing set of opinions from the Salaf?

This can be divided into three situations:

  1. When the verse is about law: It is not possible to derive a third opinion in law that differs from the existing opinions.
  2. When the verse does not allow another possible meaning
    • For example, Allah says ⟪And he (i.e. the Prophet SAW) certainly saw him in another descent⟫ (53:13)
    • Some people say ⟪him⟫ refers to Allah and some say it refers to Jibril (AS). A third opinion is not possible.
  3. When the verse does allow another possible meaning: Perhaps, the new meaning can elaborate on an aspect of the verse not discovered before.

In the third case, the new meaning can either:

  1. Not contradict the existing views entirely: This is acceptable.
    • For example, Allah says ⟪O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him.⟫ (22:73)
    • Traditionally, this is understood to refer to when a fly carries away some of the food left for the idol.
    • Some people today add the meaning that a fly places some enzymes on food when it lands on it. Those enzymes start breaking down the food, and there is no way to recover the food from that.
    • This new meanings adds an aspect not discovered before, but it does not contradict the existing views.
  2. Contradict the existing views entirely: This is not acceptable.
    • Allah says ⟪The example of those who take allies other than Allah is like that of the spider who takes a home. And indeed, the weakest of homes is the home of the spider, if they only knew.⟫ (29:41)
    • Traditionally, the spider’s home in this verse is understood to refer to a spiderweb which is very easy to break.
    • Some people today add the meaning that some female spiders eat their mates, so the weakness of the home refers to the weakness of the spider’s family: they devour each other.
    • However, this new meaning contradicts the earlier meaning and does not combine with it, so it is not acceptable or appropriate.

Maxims in Usul al-Tafsir

Maxims in Usul al-Tafsir are general principles or rules that can be used by a mufassir as shortcuts when doing tafsir. They are only general principles, not binding rules.

They can be divided into:

  1. Maxims of tafsir
  2. Maxims of preferring between existing opinions of tafsir

Maxims of Tafsir

Some maxims of tafsir include:

  1. Words of the Quran cannot be interpreted in a way the Arabs (of the time of revelation) would never understand or know
  2. Language should be interpreted in the most eloquent and famous way Arabic would be used
  3. When a word can have multiple meanings that do not contradict, it is possible to assume all the meanings apply
  4. When a word can have multiple meanings, the context can prefer one meaning over others
  5. If a word can have a linguistic meaning and a technical Islamic meaning and the two contradict, the technical meaning should be preferred
  6. Tafsir of the Salaf is evidence about what the Arabic language can mean
  7. Verses are interpreted according with their direct context of revelation in mind but they are not limited to their context. A general verse stays general despite being revealed in a specific context.

Maxims of Preference

Some maxims of preference include:

  1. Direct prophetic tafsir is preferred over all other tafsir
  2. General verses are understood to be general by default when there is no evidence for specification
  3. Opinions that fit the context are preferred over those that do not
  4. Opinions that fit the Arabic language better are preferred
  5. Majority views are preferred over minority views
  6. Pronouns preferably refer to the closest thing mentioned in the sentence
  7. Multiple pronouns in a row referring to the same thing is better than referring to different things

When the difference of opinion is only Ikhtilaf Tanawwu’ (Ikhtilaf where the meanings do not contradict each other), the maxims of preference can help you find the best or most preferred tafsir of the verse, without necessarily negating the other views.

When the difference of opinion is Ikhtilaf Tadhaad (Ikhtilaf where the meanings contradict each other), the maxims of preference help you find the correct or most likely tafsir of the verse, negating the other views.

Sometimes, the maxims can oppose each other. In those cases, you have to make a wholistic judgement.

And Allah knows best.

Print Friendly, PDF & Email
Post Views: 26

Leave a Comment

Scroll to Top