Introduction
Islam is the perfect religion. As it is obvious to all , Islam not only concern
some aspects of society but also all their works, worships, social interference
and others. Prophet Muhammad [pbuh] is last messenger of Islam, by the prophet
the prophetic chain that continued for centuries has stopped. Prophet has
brought many miracles to prove his prophet hood. Quran is the greatest and ever
green miracle of the prophet. It revealed to all mankind as a guideline.
Therefore it deals with every aspect of world in any way and it is authentic
source of Islamic jurisprudence,
guaranteed by almighty form any amendment.
As Quran is revealed text from Allah it is not easy to understand its meaning
with its
real emotion. As a remedy to this problem, thafseer, science of knowing Quran
in detail, has emerged and played a great role in the expansion of Quranic
teachings, especially after prophetic
period.
Nowadays we depend thafseers to know Quranic teachings. But it is unknown to
any that israiliyyat has been a common component in the thafseers, which recent
Muslims have received from earlier. This lead to rise doubts about authenticity
of thafseers. Therefore it is
necessary to clarify the doubts, which questioned the authenticity. This paper
is a simple attempt toward this mission. Before coming to the core point, we
discuss additional matters.
Methods of thafseer writing
Mainly scholars have taken three methods for thafseer writing
A – Explain Quran throuh Quran, if no through sunnah.Because Quran alluds something
at one place and the same matter is explained at another, also we see
elaboration of some brief sketches in Quran itself. In this case if we didn’t
get from Quran, we must turn to sunnah. Because, prophet [pbuh] has came to
this world to explain teachings of Allah,
as Quran says, we have also sent down unto you the Dhikr(remember and
advice)that you may explain clearly to men what is sent down to them and that
they may give thought. Also
we see in verse 64 of sura al-nahla ‘ we sent down the book to you to make
clear to them, those things in which they differ, and it should be a guide and
mercy to those who believe’. This is the best method of thafseer and it is
known as thafseer bil mah’sur
B – Second method is to explain Quran through Quran and sunnah
along with exegetes research and thinking power. This method is widely used
than others. And it is known as thafseer bi rah’y
C – Third method is to explain through Sufi vision. In this
method mystic meanings are given to verses. This is known as thafseer bil ishari.
We can consider this as a part of second method. Imam naisaburi is celebrated
exegete in ishri method, in thafseer of verse 67 of sura baqara, naisaburi
says; slaughter of cow may be its clear meaning, but its internal meaning is , purify
heart from all kind of brutality.
All these methods are allowed in Islam, as it is clear from prophet Muhammad
[pbuh]s words,in a hadeeth reported by Ahmed in musnad
When prophet [pbuh] sent mua’d[r.a] to Yemen he asked Mua’d; how will you judge
the cases? [tha come to you]’ he replayed;’ I will judge according to book of
Allah’. ‘But if you do not get anything there, what you will do? The prophet
[pbuh] asked. He said;’ I will refer to sunnah of prophet’. ‘But if you do not
get it even there, what will you do? ‘, the prophet asked
again. He replayed ‘I will exercise my judgment’. Hearing this the prophet
[pbus] petted Muad[r.a] on the shoulder and said ‘praise be to Allah, who has
guided the messenger of his messenger to what please his messenger’
Among these methods, thafseer bil mah’sur is more authentic and we can regard
it as a source of jurisprudence. But all the conditions of narration must be
regarded like hadeeth. Last two methods have the standard of ijthihad, its
truthiness is related to the charecters of interpreter and his methedology.
Growth and expansion of thafseer Stages
of thafseer development can be divided to three
1 Prophetic period
2 Period of companions
3 Period of codification
Prophetic period
At the era of Prophet Muhammad [pbuh], he directly interpreted Quran. As it isrevealed
to him, he can interpret it better than others. He was aware of contest in
which a verse or sura revealed from Allah and he understood the meaning with its
all aspect. In this time his companions were following him to get it. They were
very keen to take it from the prophet.
In a hadeeth reported by A’mash, Ibnu Masu’d [r.a] says; ‘when any one of us learned
ten verses of Quran, he didn’t proceed further, unless he had known what they
meant and what action they demanded’
The companions spoke and knew Arabic; they studied thafseers of verses very easily
because of this skill of language and they have knowledge of the contest of
some revelations. But it is not sure that they have understood meanings Quran
in detail. Although it is sure, they have known more than their successors,
therefore there wasn’t need of more explanation.
Period of companions
After prophet [pbuh] passed away, the companions held the authority of
thafseer. They transmitted explanation of Quranic verses through oral method,
like hadeeth. Among the authority four caliphs of Islam has included. Ibnu Masud,
Ibnu Abbas, Zaid ibnu Sabit, Abu Musaal Asha’ri, Abdullah bnu Zubair, Ubayy bnu
Ka’b are some scholars who were celebrated in this period. Abdullah bnu
Ababs[r.a] have a eminent position among them.
To expand Quranic teachings they took different medium. Many of
companions established school of thafseer, from there their successors,
tabieen, get knowledge and they arose as exegetes of next era. Ibnu Abbas [r.a]
established a school at Macca.
Eminent scholars like Ikrima Moula Ibnu Abbas, Mujahid, and Ata’ bnu Abi Rabah are
products of this institution. Other schools which companions established
School of Ubayy bnu Ka’b at Madeeena
School of Abdullah bnu Masud at Iraq
School ofAbuddardaul Ansari and Tameem-ul-dari at Sham
School of Abdullah bnu Amru bnu A’as at Egypt
School of Muad bnu Jabal and Abu Musal Ashari at Yemen
Codification period
In the above periods, codification of thafseer didn’t begin, like many of other
Islamic discourses. Transmission of knowledge still spread through the oral
method. By this method companions knew some terminologies, such as
nasik-mansuk, asbabu nnuzul, etc…
But such terminology hasn’t systematically constructed in a certain discourse.
It was separated one to another. No thafseer or uluml Quran was found in the
form of books.
The codification, it selt began about at the end of successors period, a period
at the end of Umayyad dynasty and beginning of Abbasid dynasty, in which
hadeeth was codificated.
Firstly thafseer was codifiated as a part of hadeeth codification. This was
done after a great attempt of many scholars, like Yazeed bnu Harunu Ssalami.
They released many books of hadeeth which had many chapters, which one of them
is chapter of hadeeth. Here the historical root of hafseer codification began.
We can regard this as the first phase of codification.
By the next phase of codification, thafseer separated from the book of hadeeth
as independent one. The spirit of many scholars appeared to interpret entire
Quran, verses per verses, surah per surah, from the beginning until the end in
the order of Mushaf. Ibnu Maja, Ibnu Jareer Twabri, Abubakr bnu Murdavaihi are
some eminent scholars of this phase. As it is a branch derived from hadeeth
they strictly quoted chain of transmitters, sanad.
Israiliyyat; meaning and concept
Scholars
have given different definitions for israiliyyat. Some defined it as a knowledge
coming from Israelite (banu israeel), their holy book and even their tale and
lies. Some scholars like Ali Hasan added that Israiliyyat is much more related
to Jews because the sense of Jews is dominant in its concept.
But, as Muhammad Husain Zahabi says, thafseer scholars has widened the meaning
of israiliyyat from the source of Jews to whatever stories that is not true,
either come from Jews or Christians or other source. Whatever it may be, it is
sure that israiliyyat has much more relation to Judeo-Christian materials,
especially when we concern israiliyyat of thafseers.
How could israiliyyat emerge to Islamic world?
Loss of attention to chain of narrators may be caused for increasing in number
of israiliyyat. But how it invaded and emerged to Islamic world from early
stages? As an answer we can find out the following facts
There is a relation between Quran and early texts. All Devine scriptures, which
revealed to messengers, have a same mission indeed; inviting human being to
faith of god and teaching the good way in social life. Quran as the last
scripture is a reformer for the earlier texts.
But one of common component between Quran and those scriptures is history.
When other texts tell the story in detail, Quran tells in shorter. Somehow
Quran ignores the explanation about the place, name, etc… this is one of
rational, because purpose of Quran in telling story is, teaching moral values
of story, not chronological narration of events.
But in certain conditions a number of companions have asked to Ahlu kitab,
especially to new comers, about some stories, which were found in their holy
books. This interaction was one of the ways of the emerging. As mentioned here,
companions have asked to Ahlukithab,but their asking was about certain aspects
only, not include the fundamental part, thauheed.
We know, the discussions were held in Masjid-ul-Nabavi from the prophetic
period. From its earliar stage, many of converted attended the discussion.
There was knowledge transmission for sure.
Also some Jews came to prophet to ask for help to solve their conflicts or to
question his prophet hood. Also we can see, Arabians had a journey every year,
especially for trade, to Yemen and Sham. This brought them to long time
interaction with Jews indeed. All these were other stages of interaction, which
lead to emerge of israiliyyat.
The existence of israiliyyat from earlier period of Islam continued until the
period of codification. When thfseer was part of hadeeth, israiliyyat could not
emerge in it in the realistic form. Because sanad was strictly mentioned, this
examined authenticity, originality, acceptability and correctness. When the
sanad ignored period began, many unacceptable stories came to thafseer and many
successors believed it as truth.
Law of quoting israiliyyat
Mainly scholars have two views about quoting isriliyyat.
First view state that not use israiliyyat as a source, even for stories. They
have the following evidence;
A- In verse 41 of sura maida Allah said;’… it be among the Jews men who will
listen to any lie- will listen to even to others who have never so much as come
to thee. They change the words from their(right)places.
B- In a story of Umar [r.a] we can see that Umar [r.a] met prophet [pbuh] then,
a book that he received from Ahlu kitab was in his hand, he read it at prophet,
then prophet became angry. These like things are supportive evidence to such
scholars.
Second view state that we can use israiliyyat as a source. Their arguments are
supported by following evidence.
A- Quran has verses that show we can ask to Ahlu kitab about their books. In
verse 94 of sura yunus Allah says; ‘so if you are in doubt concerning that
which we have revealed unto you, ask those who are reading the Book before you.
Verily, the truth has come to you from your lord. So be not of those who doubt
(it)’
B – In a hadeeth prophet says,’ convey from me if it be a verse and narrate
from bani israil, there is no sin in that. And whoever lies up on me deliberately
then let him take his place in hell fire. In another hadeeth prophet said,’what
the people of book narrate you, don’t believe nor reject them.
C – Great companions like Ibnu Abbas and Abi Huraira has asked to ahlu kitab to
get some historical events
From the above explanations we can understand that scholars are in different views
in quoting israiliyyat. At the same time it is sure, that prophet and Quran
have quoted some kind of isriliyyat. Also it has emerged in thafseers. So now
we discuss, how we can distinguish israiliyyat from other stories
Methodology to know israiliyyat
To say one of narration is israiliyyat or not, is not an easy matter. We can
take the following method to check it
The first and fruitful method to know israiliyyat is to study about chain of
narrators.
By reading books of respected theologians we can do this. They have discussed
many things related to such matters, like the discussion about narrators and truthiness
of their reports. Some time there may be clear statement of narrators that the
story is from Jewish source. By referring original source of Jews we can
understand the fact.
Can we accept it?
We take the case of israiliyyat with a negative sense and understand it as an
avoidable one. This concept is not
totally true. Israiliyyat can be divided to three; everyone has its own status.
A – One that accords to Islamic sources, Quran and hadeeth. This kind of
israiliyyat is acceptable
B – Israiliyyat that contradicts with Quran and hadeeth. This kind must be
rejected
C – Israiliyyat that can’t be verified whether it accords to Quran and hadeeth
or contradicts to Quran. We haven’t to accept or reject them. Most of this has
come in such a manner that has no great importance in our basic principles.
Such as name of ashabul kahf and color of their dog
What is the benefit of narration?
Benefit of narrating israiliyyat is to be aware of all possibilities of an
event. As we see in case of ashabul kahf. Because it is not sure what are their
names? How many people they are? Therefore an exegete, who explains this part,
must narrate all the possibilities to get true. Any one of those may be
correct. But he must give preference to the reliable source to make his narration
authentic as much as possible. If he didn’t narrate all possibilities and
narrated only one, the narration may be false and what he avoided may be true.
Also there is chance to become all narrations false, but it doesn’t matter, as
most of these are related to unimportant one.
Does it affect authenticity?
We can’t say that thafseers are unauthentic only due to the presence of
israiliyyat. Although when read books of thafseer it is our obligation to regard
feature of narrations and acceptability of the story with the methods mentioned
above. Many scholars have given care to the chain of narrators. This makes us
able to check sanad and to be aware of its original source. Such as thafseer-ul
Quran-il-aleem of Al-Hafiz Ibnu Kathir and Jamiul bayan of Twabri, these are
authentic Thafseers in the presence of israiliyyat also. So we can sum up that
presence of israiliyyat itself doesn’t affect authenticity.
Conclusion
When we hear the word israiliyyat, we get a negative feeling; firstly we have
to be free from the misconception. The basic concept of the issue is to accept what
accord to Islam and reject what contradict it. When we face such an issue many
of us are confused, whether they want to accept it reject. Some see thafseer as
unauthentic one for its presence. This is due to absence of sufficient inputs.
So it is necessary to give basic knowledge about israiliyyat, because some may
be deceived by false narrations when they refer thafseers, if it has included
it. This can be done by including it as a part of ulum ul Quran, in syllabuses
of schools and universities as it is done in some institutions. By this way, we
can remove the misunderstandings which lead to the questioning the authenticity
of thafseer What we discussed here is authenticity of thafseer through the cone
of israiliyyat only.From the other points of view, we have to regard other
rules and regulations, it is another discussion, not intended here.
BIBLIOGRPHY
1 The holy Quran: English translation of the meanings and commentary.
Revised and edited by The Presidency of Islamic Researchers-IFTA
2 Buhsun fi ulumi thafseer; Dr Muhammad Husain Al Zahabi
3 Al-ithqan; Imam suyuthi
4 Mabahisul irfan fi ulumil Queran; Muhammad Abdul Az’eemAl-Zurqani
5 Thafseer-ul-Quean-il-aleem, Al- Hafiz Ibnu Kathir
6 Mustwalaht-ulumil Quran, chief editor Dr: Usthad Abdul Haleem Uvais
7 Jamiul bayan fi ulumil Quran, Muhammad bnu Jareer Al Twabree
Author: Anas Peleppuram
anaspeleppuram@gmail.com
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