An Introduction to the Majma al-Bayan fi Tafsir al-Quran Commentary Compiling commentary in the 6th Century AH Commentaries left from

the 6th century AH suggest that Shia scholars took an interest in compiling such work. During the 6th century AH Abu al-Futuh Razi (d. 1st half of the 6th century AH) compiled the Rowd al-Janan wa Ruh al-Janan commentary, and Fadl ibn Hasan Tabarsi (d. 548 AH) (henceforth referred to as Tabarsi) produced both Jawami al-Jami and Majma al-Bayan. Qutb Rawandi (d. 573 AH) compiled his comments in Fiqh al-Quran. Ibn Shahr Ashub Mazandarani (d. 588 AH) produced Mutashabih al-Quran and Ibn Bitriq (d. 605 AH) finished Khasais al-Wahy al-Mubin. Majma al-Bayan Commentary Majma al-Bayan is one of Tabarsis famous compilations. He began writing a commentary on the holy Quran at sixty.1 He finished the first volume at the age of 61-62 and completed Majma al-Bayan by 534 AH.2 The head of the Al Ziyarah clan, Amir Safi al-Din Abu Mansour Muhammad ibn Yahya ibn Hibat Allah al-Husaini were of Tabarsis relatives. Tabarsi compiled this commentary on his request. He lived in the city of Bayhaq at the time (in the Sabzavar region). It took Tabarsi about six years to compile the commentary.3 However considering the clause it took up to six years on the one hand, Ifandis report that 534 AH was the year of compilation on the other, gives an estimate of about four years for Majma al-Bayans compilation. Tabarsi was of the opinion that Quranic Sciences were the highest, the purest and most valuable sciences. He recognized Quran as the main source of many sciences. Tabarsi believed that the existing commentaries up to that period were too abstract and mostly compiled through the narrative method. The only commentary which had explained the verses in the Quran was Tebyan. In his commentary Tabarsi first points to the issue of reciting the Quran and lists factors such as vowels, syllables, translation, pronunciation etc. Following some verses he has also mentioned the reason behind the revelation of the verse as well. He has even gone as far as including the story related to a number of verses under a subheading called story. Tabarsi has used all his knowledge in compiling Majma al-Bayan. This makes his commentary become one of the most complete commentaries of his time. Majma al-Bayans status amongst other commentaries

1 2 3

Tabarsi, Fadl Ibn Hasan, Majma al-Bayan vol. Intro, p. 34, al-Alami Lil-Matbuat, Beyrut Efandi, Mirza Abdullah, Riyad al-Ulema wa Hayad al-Fudala, vol. 4, p. 345 Moin, Muhamad, Farhang Farsi Moin, vol. 6, p. 1905

Majma al-Bayan has a very high status amongst Shia commentaries. Thus, Shia scholars contemporary to him did not feel the need to compile a new commentary on the Quran during that period of time.4 It was only during the 11th century AH that Fayd Kashani compiled the Tafsir Asifi wa Safi. Fayd recognizes the prominence of Tebyan and Majma al-Bayan noting that no commentary can ignore them.5 Fayd Kashani has referred to Majma al-Bayan quite a few times in his Tafsir Asifi.6 Other prominent Shia scholars have also referred to Majma al-Bayan in their works several times. These include Huwayzi in his Nour al-Thaqlayn;7 Mirza Muhamad Mashhadi in his Kanz al-Daqaiq;8 Allamah Tabatabai in his alMizan;9 Makarim Shirazi in his al-Amthal fi Tafisr Kitab Allah al-Munzal.10 Majma al-Bayan has proved to be prominent amongst Ahl Sunnah scholars as well. Mahmoud Alousi and Hakim Haskani in his Shawahid al-Tanzil11 have referred to the commentary several times. In addition to these, the work of scholars such as Ibn Attiya Andalousi (d. 546 AH) a contemporary to Tabarsi in the introduction of his commentary; Ibn Jowzi (d. 597 AH); Fakhr Razi (d. 606 AH); Qurtubi (d. 671 AH); when compared to the introduction of Majma alBayan; strengthen the possibility of Majma al-Bayans influence on Ahl Sunnah scholars. Shaykh Tousi, Abu al-Futuh Razi and Tabarsi are the only scholars who discuss Quranic sciences in the introduction of their commentaries. Other scholars views on Tabarsi and Majma al-Bayan Bayhaqi (d. 565 AH) was contemporary to Tabarsi. He called Tabarsi the leading scholar in nahw the science of grammar in Arabic and a learned scholar of his time. Bayhaqi was of the opinion that Tabarsis knowledge on other sciences was also at the highest level.12 Abd al-Jalil Razi (6th century AH) also describes Tabarsi as a learned and trustworthy scholar.13 Fayd Kashani (d. 1091) recognizes Majma al-Bayan as a renowned commentary without which, understanding the verses of the Quran would be impossible.14 The Egyptian Mufti, Shaykh Abd al-Majid Salim (d. 1374 AH) says the following with regards to Majma al-Bayan: It is a valuable book, filled of knowledge,
4

Before Fayd Kashani, Qutb Ravandi wrote Fiqh al-Quran however this book was not categorized as commentary. 5 Fayd Kashani, al-Tafsir al-Safi, vol. 1, p.2 6 Fayd Kashani, al-Tafsir al-Safi, vol.1, p.52 7 Huwayzi, Nour al-Thaqlayn, vol.1, pp. 2,3,14,15,19,20,24 8 Mashhadi, Mirza Muhamad, Kanz al-Daqaiq, vol.1, pp. 23,30,60,71 9 Tabatabai, Muhamad Hasan, al-Mizan, vol. 1, pp. 112, 160,337,338 10 Makarim Shirazi, Naser, vol. 1, pp. 38, 182, 191,238 11 Haskani, Shawahid al-Tanzil, vol.1, p. 443 and vol. 2, p.204 12 Bayhaqi, Ali ibn Zayd, Tarikh Bayhaq, Edited by Ahmad Bahmanyar, p.242 13 Razi, Abd al-Jalil, al-Naqd, printed 1331 AH, p. 304 14 Fayd Kashani, al-Tafsir al-Safi, vol.1, p.2

packed with meaning, in an orderly fashion. It is not an exaggeration if I say it is a step ahead of other commentaries and works written on the Quran.15 In the paperback version of Majma al-Bayan, Shaykh Mahmoud Shaltout (d. 1383 AH) writes: Majma al-Bayan is unique amongst commentaries written on the Quran. This commentary covers a vast variety of sciences. It is very in-depth and detailed. It is organized in an orderly manner which did not exist before this commentary. It has remained to be one of the rare pieces of work to date.16 The prominent Egyptian scholar in Quranic sciences, Muhamad Hasan Dhahabi (14th century AH) calls Majma al-Bayan a great work in the art of commentary. It demonstrates the skills and proficiency in the required fields of science.17 Ibn Shahr Ashub (488-588 AH), al-Shahid Thani (911-966 AH) and Muhadith Nouri (1254-1320 AH) amongst other Shia scholars have spoken about the brilliance of Majma al-Bayan.18 Tabarsis Biography Abu Ali Fadl ibn Hasan ibn Fadl Tabarsi, known as Amin al-Islam and Amin al-Din was born between 460-470 AH.19 It is believed that Tabarsi, is from the city of Tabris, nowadays called Tafrish. Thus, Historians such as Abu al-Hasan Ali ibn Zayd Bayhaqqi contemporary to Tabarsi believe Tabarsi was born in Tafrish.20 Others however, are of the opinion that Tabarsi has his route in Tabarestan. 21 22 Tabarsi moved to Bayhaq (Sabzawar) in 523 AH on the request of the head of Al Ziyarah and some friends. Most people were Shia in Bayhaq.23 It also had prominent mosques and schools.

15

Risalah al-Islam, no. 57, p.208 according to Aqiqi Bakhshayeshi, Tabaqat Moffaseran Shia, vol.2, p. 132-133 16 Shaltout, Mahmoud, Introduction of Tafsir Tabarsi, Fadl ibn Hasan, Majma al-Bayan, printed in Egypt, p. 1 17 Dhahabi,Muhamad Hasan, al-Tafsir wa al-Mufassirun, vol. 2, p. 104 18 Efandi, Mirza Abdullah, Riad al-Ulama wa Hayad al-Fudala, Mashhad, Astan Quds, vol. 4, p. 343; Ibn Shahr Ashub, Maalim al-Ulama, Tehran, Iqbal, vol. 23, p.893; Muddares, Muhamad Ali, Reyhanat al-Adab, Tehran, Qiyam, vol. 4, p. 36 and Shushtari, Nourullah, Majalis al-Muminin, Tehran, Islamiyya, vol. 1, p. 490 19 Efandi, Mirza Abdullah, Riad al-Ulama wa Hayad al-Fudala, Mashhad, Astan Quds, vol. 4, p. 340, ch. F: Fadl ibn Hasan Tabarsi 20 Bayhaqqi, Abu al-Hasan Ali, Tarikh Bayhaq, p. 242 quoted by Kariman, Hussain, Tabarsi wa Tabarsi, Fadl ibn Hasan, Majma al-Bayan, Tehran University, vol. 1, p. 168 21 Efandi, Mirza Abdullah, Riad al-Ulama wa Hayad al-Fudala, Mashhad, Astan Quds, vol. 4, p. 357, ch. F: Fadl ibn Hasan Tabarsi 22 Ayan al-Shia, vol.10, ch.9, p.97 23 Yaqut Hemavi, Mujam al-Buldan, Beyrut, Dar Sadir, vol. 1, p. 538

Tabarsi was over 90 years old when he died in Bayhaq in the year 548 AH24 or 522 AH. Some say he was killed.25 His body was buried in Mashhads old cemetery which is called Bagh Ridwan nowadays.26 Tabarsi lived in the Saljughi period. During this era Tus was the centre of all Islamic Sciences. In the eastern parts of the Muslim world, people followed the Hanafi school of thought. In Nayshabur and Tus they were mostly Shafii. In addition to the science of commentary, Tabarsi was familiar with jurisprudence, literature, maths, algebra, Rijal, Hadith and poetry. Tabarsi was from a well-known family. His father, Hasan ibn Fadl was also a prominent scholar. Tabarsis Teachers and Students Tabarasi has studied under many profound scholars including: Seyyed Abu Talib Muhammd ibn Hussain Hussaini Shaykh al-Qasbi Gurgani, Abu Ali Hasan ibn Muhamad ibn Hasan Tusi Shaykh Tusis son, Abu al-Wafa Abd alJabbar ibn Ali Muqirri Nayshaburi, Hasan ibn Husain ibn Hasan ibn Babiwayh Qumi Razi, Muwafaq al-Din Husain ibn al-Fath Waiz Bikrabadi Gurgani, Abu alHasan Ubaidullah ibn Muhamad ibn Husain Bayhaqqi, Hakim Muwafaq ibn Abdullah Arif Nouqani, Abu Abdullah Jafar ibn Muhamad Douristi and Abulqasim Muhamad ibn Hamza ibn Nasr Kermani. Some of his students have also been listed below: Radi al-Din Abu Nasr Hussain ibn Fadl Tabarsi, Hafiz Muhamad ibn Ali ibn Shahr Ashub, Shaykh Muntajab al-Din Ali in Ubaidullah ibn Babiwayh Qumi Razi, Seyyed Jalil Imam Diya al-Din Fadlullah ibn Ali ibn Ubaidullah Husaini Rawandi Kashani, Imam Qutb al-Din Abu al-Hasan known as Qutb Rawandi, Abu al-Fadl Shadhan ibn Jibrail Qumi and Burhan al-Din ibn Muhamah ibn Ali Qazwini Hamadani. Tabarsis compilations Bayhaqqi describes Tabarsi as having many written work. Bayhaqqis description shows that many of his written work have been destroyed. The written compilations left to date are as follows: 1- Majma al-Bayan fi Tafsir al-Quran; this compilation is assembled in ten volumes. It is one of the best Shia commentaries of the Quran. It has been printed several times in Egypt, Lebanon, Syria and Iran. 2- Al-Kaf al-Shaf min Kitab al-Kashshaf

24 25

Ruk Tarikh Bayhaq, p. 242, Muntaha al-Maqal, p. 241 Amin, Mohsen, Ayan al-Shia, Beyrut, Dar al-Taaruf 26 Shaykh Tabarsis Tomb is in Mashhad, Iran. His tomb is situated in the Northern part of Imam Rezas (A) Shrine.

3- Jawami al-Jami; this commentary was compiled with the purpose of filling the vacuum between Majma al-Bayan and Zamakhsharis Tafsir Kashshaf. 4- Al-Mustamad min al-Bayan 5- Al-Wafi 6- Ilam al-Wara bi Alam al-Huda 7- Taj al-Mawalid dar Ansab 8- Al-Adab al-Dinniya lil-Khazanat al-Muiniyya 9- Al-Nour al-Mubin 10-Kunuz al-Najah 11-Idda al-Safar wa Umdat al-Hadar 12-Asrar al-Imamah 13-Al-Jawahir 14-Risalah Haqaiq al-Umur 15-Al-Umdah fi Usul al-Din wa al-Faraid wa al-Nawafil 16-Ghaniya al-Abid wa Manniya al-Zahid 17-Al-Faiq 18-Meshkat al-Anwar fi al-Akhbar 19-Maarij al-Sual 20-Nathr al-Laali 21-Al-Nour al-Mubin 22-Rawayat Sahifa al-Rida Methodology used in Majma al-Bayan Through time, a number of scholars have written commentaries on the Quran, basing their commentaries on the verses of the Quran. Few scholars have however compiled commentaries based on their own views. They used the verses of the Quran to confirm their views and beliefs. Tabarsi is amongst the first group of commentators. The methodology used by Tabarsi in compiling Majma al-Bayan can be categorized as the following:

A) Interpreting Quran via Quran

5

Tabarsi believed that Quran is comprehensible. There are many Quranic references and narrations confirming this opinion. Quranic references: Three types of verses point to the comprehensibility of the Quran; The first group; verses which call upon understanding from Quranic verses: the proper investigators would have Tested it from them (direct). [Nisa: 83] The second group; verses which condemn those who do not ponder about the verses of the Quran: Do they not then earnestly seek to understand the Qur'an, or are their hearts locked up by them? [Muhammad: 24] and Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy. [Nisa: 82] bellow this verse, Tabarsi makes a note saying: encouraging contemplation over the verses of the holy Quran shows the verses are comprehensible. Thus, this verse proves that the Hashwiyya ideology is wrong. Understanding the verses can be achieved without just the interpretation of the holy Prophet (PBUH).27 The third group; verses which point to the language of Quran. It is in Arabic: We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom). [Zukhruf: 3]

Narrations: Narrations that clarify the basis of authenticity in narrations lay with their accordance with the verses of the Quran. These verses also prove the comprehensibility of the Quran. Thus through their comprehension one can make it the basis of authenticity. Therefore, once an infallible Imam points to the above as fact, the Quran must be comprehensible.

Tabarsi did not consider that comprehensibility crossed out the need for commentary. He believed the primary meaning of a verse did not mean it was the true meaning behind its revelation. In order to understand its full meaning, the science of commentary was required. It is for this reason that Tabarsi has used the method of interpreting Quran via Quran many times throughout Majma al-Bayan: i. Clarifying succinct verses through unambiguous verses; Tabarsi examines the utmost diligence in explaining abstracts via principles. He only refers to those principles which are in accordance with his beliefs. For example he uses the phrase with

27

Tabarsi, Fadl ibn Hasan, Majma al-Bayan, vol. 3, p. 142

the exceptions named from this verse O ye who believe! Fulfil (all) obligations. Lawful unto you (for food) are all four-footed animals, with the exceptions named: But animals of the chase are forbidden while ye are in the sacred precincts or in pilgrim garb: for Allah doth command according to His will and plan.[Maida: 1] with Forbidden to you (for food) are: dead meat, blood, the flesh of swine,[Maida: 3].28 ii. Relating common to specific and absolute to conditional verses; Tabarsi believed that the phrase we banned for you in the verse Why should ye not eat of (meats) on which Allah's name hath been pronounced, when He hath explained to you in detail what is forbidden to you [Anam: 119] is a common verdict. He hath only forbidden you dead meat, and blood, and the flesh of swine [Baqara: 173] is specific, thus removes its vagueness: this is the explanation behind the above common abstract.29 Whenever the absolute becomes misleading, a condition is used after it. For example the phrase He forgives you is absolute in the verse That ye should worship Allah, fear Him and obey me: So He may forgive you your sins [Noah: 3-4]. Your sins is the conditional phrase used to clarify the absoluteness of the He forgives you phrase.30 Using Quranic verses to interpret the verses; this method is an important method used by many scholars in interpreting the Quran. Tabarsi has also used this method many times. For example in the verse Nay, seek (Allah's) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit [Baqara: 45] Tabarsi discusses the people to whom the verse is addressed to. He mentions the different opinions that existed on that issue. He explains further that the verse is addressed to people from religions with a book and not only Muslims. He uses the verses before and after the verse as the grounds for his opinion.31 Explaining ambiguous verses using clear ones; Tabarsi believed if a verse had more than one meaning, but the purpose of that verse is in one meaning only, that verse is ambiguous. Clear verses should be used to clarify these ambiguous verses.32 He uses the same argument in other instances, when verses seem to point to God being the misleading one. Also verses are ambiguous when describing God having a physical being such as this verse then mounted He the Throne [Araf: 54].33

iii.

iv.

28 29 30 31 32 33

Ibid, Ibid, Ibid, Ibid, Ibid, Ibid,

vol. vol. vol. vol. vol. vol.

3, p. 260 n vol. 1, p. 175 4, p. 146 3, p. 643 and vol. 8, p. 123 1,p. 193 1, p. 41 2, p. 239

Tabarsi points out that these ambiguous verses are understandable. The Prophet (PBUH) and the Imams (A) are capable of comprehending these verses. This is the reason why the companions of the Prophet (PBUH) made attempts to interpret the verses of the Quran.34 This is the basis on which Tabarsi has attempted to interpret the ambiguous verses of the Quran. He uses the clear verses of the Quran in interpreting the ambiguous verses. For example in verses where the phrase God mislead him has been used, Tabarsi explains it as God chose not to stop him.35 He also describes mounted in then mounted He the Throne [Araf: 54] to mean power. He uses Arabic tales and poetry to back his argument.36

B) Interpreting Quranic verses through narrations The usage of narrations in Tabarsis commentary is of high value: it has been narrated from the Prophet (PBUH) and the Imams (A) that the commentary of Quranic verses is impossible without the help of narrations.37 Hence Tabarsi has used narrations widely throughout his commentary. For example in interpreting the verse I know what ye reveal and what ye conceal [Baqara: 33] he notes different opinions. He reveals that according to narrations by reveal the saying of the angels Wilt Thou place therein one who will make mischief therein? [Baqara: 30] is meant. Conceal also refers to bad deeds and the Devils refusal.38 C) Intellectual explanation behind the verses: Intellect has always been regarded as one of the major tools for understanding and comprehending the verses of the Quran. Many scholars have used this method in differentiating between ambiguous and unambiguous verses, clarifying its contradicting verses and having a better understanding of the meaning behind each verse. Tabarsi believes that intellect is Gods gift to humans. It enables human beings to reach religious ideology. It helps us deduct reasonable explanations behind revelations and narrations. It removes the contradiction between some verses and to clarify other verses. They have been categorized as the following:
34 35 36 37 38

Ibid, Ibid, Ibid, Ibid, Ibid,

vol. vol. vol. vol. vol.

2, 3, 4, 1, 1,

p. p. p. p. p.

241 150 and vol. 9, p. 130 269 39 158 and vol. 1, p. 202

i.

Interpreting some Quranic concepts; Tabarsi believed that any verse that contradicts common sense should be interpreted. This interpretation should be in a way that it would make common sense. Tabarsi has used this method in instances that the verses of the Quran appear to be contradicting each other. Removing contradictions in verses; some verses of the Quran appear to be contradicting each other. Tabarsi used intellect to remove the contradiction. He first listed the contradicting and corresponding verses. He then used the corresponding verses the basis of his intellectual reasoning and interpreted the verses.39 Clarifying the method of reasoning; for example Tabarsi uses intellect to interpret the verse And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto [Baqara: 23]. He bases his argument on the prophecy of the Prophet (PBUH) being fact: God Almighty calls the learned and poets and scholars in literature to produce a chapter like Quran. Tabarsi then bases their inability to bring even one chapter like the Quran as proving the truthfulness of the Prophets (PBUH) prophecy.40

ii.

iii.

Majma al-Bayans main features: 1- Freedom of thought: Tabarsi expresses his freedom of thought in many instances throughout Majma al-Bayan. Most important factors of this feature are as follows: a. Not insisting on Shia ideology; Tabarsi does exercise Shia mentality when reasoning.41 He only declines from expressing his Shia views when he fears of accusations of prompting conflict. For example when interpreting the verse then Allah sent down His peace upon him [Tawbah: 40] Tabarsi refrains from expressing the Shia opinion on the verse and gives the above reason for his action.42 b. Projecting and putting Ahl Sunnah opinions forward; in many instances, Tabarsi has mentioned the different opinions available on the subject. This is so apparent in Majma al-Bayan that some regard it as a compilation of different Ahl Sunnah opinions. For example, he lists the opinions of Abu Hashim, Abu Muslim, Wasil ibn Ata, Amr ibn Ubaid, Hasan Basri, Jabai, Ibn Ukhshid and Rumani when interpreting the verse dwell thou and thy wife in the Garden [Baqara: 35].43
39 40 41 42 43

Ibid, Ibid, Ibid, Ibid, Ibid,

vol. vol. vol. vol. vol.

4, p. 410 1, p. 127 1, introduction, p. 35 5-6, p. 32 1, p. 167

c. Analysing; Tabarsi always used a positive phrase when choosing one opinion amongst others. He believed that negative sentences were not useful in the science of research. He has used phrases such as it is in accordance to our faith,44 it is closer to our faith,45 our faith agrees to it,46 that is our faith47 and so forth. Negative phrases such as it is against our faith, it is distant to our beliefs have been avoided in Majma al-Bayan. d. Using Ahl Sunnah Narrations; another sign of Tabarsis freedom of thought is demonstrated through his usage of Ahl Sunnah narrations when interpreting verses of the Quran. Below are some examples: 1. Interpreting Quranic verses; in interpreting the verse I will take thee and raise thee to Myself and clear thee [Al Imran: 55] he expresses the Ahl Nahw opinion to be correct and cites an Ahl Sunnah narration in its justification.48 2. Explaining Quranic Sciences; Tabarsi discusses Quranic sciences in his introduction. He uses narrations to support his arguments. Most of the narrations used are from Ahl Sunnah. For example, he uses Shia narrations when discussing the revelation of the Quran in seven letters. However he uses his main argument on Ahl Sunnah narrations.49 3. Demonstrating the appropriateness of Shia method of interpretation; for example when explaining the verse And Allah only wishes to remove all abomination from you, ye members of the Family [Ahzab: 33], Tabarsi uses Ahl Sunnah narrations to substantiate the Shia ideology that the verse is about the progeny of the Prophet (PBUH).50 e. Unbiased approach in reporting Shia ideology in commentary; Tabarsi has shown a great deal of tolerance in reporting the different ideologies with regards to commentary. He has not exceeded limits on elaborating the opinions of Shia scholars. An example would be when he attempts to interpret the verse And Allah only wishes to remove all abomination from you, ye members of the Family [Ahzab: 33], Tabarsi
44 45

Ibid, vol. 1, p. 165,281 and vol. 2, p. 87 Ibid, vol. 1, p. 168 46 Ibid, vol. 1, p. 271 and vol. 2, p. 104 47 Ibid, vol. 2, p. 23, 84 48 Ibid, vol. 2, p. 306; also see ibid, vol. 2, p. 472 and vol. 2, p. 19 and vol. 3, p. 318 when interpreting the verse Our Lord! any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers! [Al Imran: 192], Then Allah sent a raven, who scratched the ground [Maida: 31] and Permitted to you, on the night of the fasts, is the approach to your wives [Baqara: 187] 49 Ibid, vol. 1, p. 38; also see vol. 1-2, p.226; vol. 2, p. 267; vol. 3-4, p. 26; vol. 4, p. 474 50 Ibid, vol. 8, p. 158; also see vol. 3, p. 362 commentary on Your (real) friends are (no less than) Allah, His Messenger, and the (fellowship of) believers- those who establish regular prayers and regular charity, and they bow down humbly (in worship). [Maida: 55]

10

only uses a few narrations stressing the addressees of the verse being the progeny of the Prophet (PBUH) pointing out that: There are many narrations on this account the extent of which is out of this context.51 2- Scientific analysis of the different views Tabarsi believed that Tafsir Tebyan lacked the information regarding accuracy. Shaykh Tusi failed to note which opinions were more accurate and correct. Hence Tabarsi has analysed the opposing views and demonstrated the accuracy and correctness of the views. When analysing the different opinions, the following pattern seems to be followed: i. Apparent meaning of the verses; one of main factors of Tabarsis commentary is analysing this category of commentaries written on different verses. Tabarsi believed that the apparent meaning of the verse is primary and scholars cannot escape it. In the commentary of Do not marry unbelieving women [Baqara: 221] there are two different opinions: the first opinion is that this verse does not include women from other biblical religions. The second opinion is that all women who do not follow Islam are aimed in this verse. Tabarsi believes the second opinion is correct based on the apparent meaning of the verse.52 ii. Grammar; Tabarsi has used grammar and literature in the commentary some of the verses such as Some faces that Day, will beam (in brightness and beauty). Looking towards their Lord [Qiyama: 22-23]. There is an argument where it says that Nazira in this verse is meant physical seeing with the eyes. Tabarsi refutes this opinion on the basis that the usage of nazar is different in Arabic literature. He gives the example of Nazarto ila al-hilal falam arahu [I looked at the moon crescent but did not see it]. Nazar is not used as seeing with the eyes in this context. 53 Consensus; another principle that Tabarsi has paid attention to in his commentary is consensus between different scholars. An example would be the commentary of the verse Behold, he said to his father and O my father [Maryam: 42]. The opinion that Azar is Ibrahims (A) father is incorrect. The consensus is that prophets are generally all from believing fathers.54 Other verses; another factor that Tabarsi pays attention to in analysing the verses is other verses on that subject. Some scholars
8, p. 157 1-2, p. 318; also see ibid vol. 1-2, p. 226- vol. 2, p. 267; vol. 3-4, p. 26 and vol. 10, p. 198; also see ibid vol. 1-2, p. 544 and vol. 3, p. 150 6, p. 426; also see ibid vol. 3, p. 41

iii.

iv.

51 52

Ibid, vol. Ibid, vol. 4, p. 474 53 Ibid, vol. 54 Ibid, vol.

11

are of the opinion that Kanan is not Noahs (A) son according to this verse He is not of thy family [Hud: 46]. When analysing this verse, Tabarsi uses this verse and Noah called out to his son [Hud: 42] in support for his argument that Kanan was indeed Noahs (A) son.55 v. Process; in the commentary of they cut their hands: they said, "Allah preserve us! [Yusuf: 31], Tabarsi pays attention to Allah preserve us. He makes the argument that preserve is addressed to Yusuf (A). He thus refutes the opinion of the phrase being addressed to Zulaikha based on the process and direction in which the verses follow.56 Intellectual reasoning; has a high status when Tabarsi is analysing the different commentaries available on each verse. It has the same value as narrations, in determining the accuracy and correctness of different opinions put forward regarding each verse. In the commentary of except as stand one whom the Evil one by his touch [Baqara: 275], Tabarsi has mentioned intellectual reasoning to be the main process in determining that the opinion of Abu alHudhail and Ibn Ukhshid are acceptable.57 Tabarsi has also used the same method when analysing whether Kanan is the son of Noah (A) in the same manner when examining the related verse He is not of thy family [Hud: 46].58 3- Opposing Israiliyat; a major feature of Majma al-Bayan is that it examines Israiliyat. An example would be his commentary of the verse It is He Who created you from a single person, and made his mate of like
nature, in order that he might dwell with her (in love). When they are united, she bears a light burden and carries it about (unnoticed). When she grows heavy, they both pray to Allah their Lord, (saying): "If Thou givest us a goodly child, we vow we shall (ever) be grateful." But when He giveth them a goodly child,

vi.

they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him.[Araf: 189-190]. Tabarsi has examined the narration that hints that Adam (A) and Eve were mislead by the Devil in naming their son Abd al-Harith, pointing out: i. Intellectual contradiction: Intellectual reasons which point to the fact that Prophets are infallible. Thus they would not be mislead by the Devil. Weak source of narration; a number of scholars have doubted the authenticity of the narration.
5-6, p. 167 5, p. 397; also see ibid vol. 8, p. 316 2, p. 206; also see ibid vol. 1, p. 454 and vol. 10, p. 196-197 1-2, p. 245; also see ibid vol. 10, p. 196-197

ii.

55 56 57 58

Ibid, Ibid, Ibid, Ibid,

vol. vol. vol. vol.

12

iii.

Contradiction with the verse; there has been no mention of the Devil. Also there is talk of making idols partners and not a partner for the Devil. 59

4- Order; is another feature that makes Majma al-Bayan a great compilation. Tabarsi criticizes other commentaries for not following any particular.60 The information in Majma al-Bayan have been composed in an orderly manner. It follows a logical order in the subjects covered.61 This feature is totally obvious when Majma al-Bayan is compared with Tebyan for example. In the commentary of the verse As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe [Baqara: 6], Tabarsi has categorized his commentary under the following titles : Qiraa, al-Hujja, al-Llugha, al-Irab, alNuzul, al-Mani, Sual and Jawab. This unique feature has caught the attention of many Ahl Sunnah scholars. They believe Majma al-Bayan is one of the best commentaries on the Quran.62 5- Simple flow and fluency Tabarsi believed that a major fault that the other commentaries had, was the sophisticated phrases and words used by their compilers. Tabarsi has thus taken this factor into account when compiling Majma al-Bayan. He has used simple phrases when making his arguments. This has made his commentary understandable to a large extent. 6- Corresponding jurisprudence and theology One of the other major factors that Majma al-Bayan has compared to other commentaries is listing corresponding jurisprudential and theological theories. An example can be the commentary of the verse Behold! Safa and Marwa are among the Symbols of Allah [Baqara: 158]. Tabarsi records the different Shia and Ahl Sunnah views. He compares the views and lists their differences and their similarities. He also includes the different jurisprudential verdicts and compares them with other schools.63 When examining the verse but if anyone is ill, or on a journey, the prescribed period (Should be made up) by days later [Baqara: 185] he also notes the differences between different schools of jurisprudence regarding the verse.

59 60

Ibid, vol. 3-4, p. 510; also see ibid vol. 7-8, p. 472 Ibid, vol. 1, p. 33 61 Ibid, vol. 1, p. 35 62 Shaltut, Mahmoud, Introduction to Tafsir Tabarsi, Fadl ibn Hasan, Majma al-Bayan, printed in Egypt, vol. 1, introduction. 63 Tabarsi, Fadl ibn Hasan, Majma al-Bayan, vol. 1, p. 446

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He also follows the same method when examining verses regarding theology. He notes the corresponding theological opinions of different schools of theology. An example can be the commentary of He said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct) [Araf: 143] where he lists the different opinion regarding the verse and analyses the correctness of the opinions existing on that issue.64

Bibliography: Ibn Shahr Ashub, Maalim al-Ulama, Tehran, Eqbal Ardebili, Ahmad, Zubdat al-Bayan fi Ahkam al-Quran, Tehran, Mutrazavi Efandi, Mirza Abdullah, Riyad al-Ulama wa Hayad al-Fudala, Mashhad, Astan Quds Amin, Muhsin, Ayan al-Shia, Chapter 9, vol. 10, p. 97 Bayhaqqi, Abu al-Hasan Ali, Tarikh Bayhaq, edited by Ahmad Bahmanyar Haskani, Shawahid al-Tanzil, Tehran, Islamic Guidance and Culture Centre Huwaizi, Nour al-Thiqlayn, Qom, Ismailiyan, 4th edition Dhahabi, Muhamad Husain, al-Tafsi wa al-Muffasirun, Cairo, Dar al-Kitab alHaditha, 2nd edition Razi, Abd al-Jalil, al-Naqd, 1331 Risalat al-Islam, no. 57 Shaltut, Mahmoud, Introduction to Tafsir Tabarsi, Fadl ibn Hasan, Majma alBayan, Egypt Shushtari, Nourullah, Majalis al-Muminin, Tehran, Islamiyya Tabatabaei, Muhammad Husain, al-Mizan, Qom, Jamia Muddarisin Tabarsi, Fadl ibn Hasan, Majma al-Bayan, Introduction, Beirut, al-Alami lilMatbuat
64

Ibid, vol. 4. P. 350

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Aqiqi Bakhshayeshi, Tabaqat Mufassiran Shia, Qom, Navid al-Islam Fayd Kashani, Tafsir al-Asfa, Markaz al-Nashr, 1st edition Muhaqiq Ardebili, Ahmad, Zubdat al-Bayan fi Ahkam al-Quran, Tehran, alMaktabat al-Mutarazawiyya Muddaris, Muhammad Ali, Riyhanat al-Adab, Tehran, Qiyam Mashhadi, Mirza Muhammad, Kanz al-Daqaiq, Qom, Nashr Islami Muattahari, Murtada, Khadamat Mutaqabil Islam wa Iran, Tehran, Sadra Muin, Muhammd, Farhang Farsi Muin, Tehran, Muin Muntaha al-Maqal fi Ahwal al-Rijal, Qom, Al al-Bayt Yaqut Himawi, Mujam al-Buldan, Beirut, Dar Sadir

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