Page 1 of 21

Session 2: The Quran

For this session I would like you to start with an exercise to let you deal directly with the Qur’an. Then I
would like you to continue with two readings.
The first of the two readings is a selection from a short treatise by Ibn Taymiyya call "Principles of Tafsir,"
while the second is from Ghazali's "Qanun al-Tawil." I have taken both these translations from a reader on
Islam (called Windows on the House of Islam). I have included the translator's introductory notes to each
reading both for the information they contain and so that you think about how the translator is using these
two classical texts. The translation itself is passable - I have identified the few spots where there is a clear
error in translation in footnotes ending with an “(IZ).”

Contents
Session 2: The Quran........................................................................................................................................1
Exercise: A Study of Surah Fajr.......................................................................................................................2
Things I would like you to pay attention to..................................................................................................2
Our handicaps...............................................................................................................................................2
The Procedure for this exercise....................................................................................................................3
A Rendering of the Meanings of Surah al-Fajr............................................................................................3
Hints to help you with this exercise.............................................................................................................3
Ibn Taymiya "Treatise on the Principles of Tafsir"..........................................................................................4
Prologue........................................................................................................................................................4
The Best Methods of Interpretation: Interpreting the Qur’an through the Qur’an and interpreting it
through the Sunnah.......................................................................................................................................5
Interpreting the Qur’an through the statements of the Companions............................................................6
Interpreting the Qur’an through the statements of the Followers................................................................8
Intepreting the Qur’an on the basis of personal opinion..............................................................................9
Al-Ghazali "The Canons of Ta'wil"................................................................................................................13
[Introduction]..............................................................................................................................................13
[The First Group]........................................................................................................................................13
[The Second Group]...................................................................................................................................14
[The Third Group]......................................................................................................................................14
[The Fourth Group]....................................................................................................................................15
[The Fifth Group].......................................................................................................................................16
[Three Recommendations].........................................................................................................................17
Questions on Ibn Taymiyya's Treatise on Principles of Tafsir.......................................................................19
Questions on Ghazali's Canon of Ta'wil.........................................................................................................19
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Exercise: A Study of Surah Fajr

Instead of me talking to you about the Quran, in this session I would like you to attempt to engage with the
Quran yourself, albeit in a cautious and respectful manner. At the end of these instructions is a rough
rendering of the meanings of Surah al-Fajr (89). I would like you to start with the Surah and try to see how
far you can go without any help from any tafsir--relying just on what you know about Islam itself. The
purpose of this exercise is to demonstrate that if we start with what is clear and can be understood simply
with reference to the text of the Quran, we will be in a better position to understand what is not entirely
clear and what requires us to go beyond into disputed territory (such as exegesis, statements of the history
of surahs/ayahs and the circumstances of revelation).

Things I would like you to pay attention to

Life situation: When someone says "get me water" and he has a towel and soap in his hand he means a
bucketful of water. And if he has walked in to the house on a hot day wiping sweat from his forehaed he
means a glass of water. So we need to think of the concerns of the people among whom the surah or ayah is
being revealed.
Beginning and end of surah: Often this is like a title (or introduction) and the conclusion to the surah.
Thinking about how it starts or ends might be a guide to show you how Allah subhanahu wa ta'ala is
building up towards.
When there is an apparent change in the direction of address (first person to third person, for example), or
in the subject matter-is there an over-arching concern that might join the different parts together

Our handicaps
Not knowing Arabic. Solution: Look at a number of translations. Look at urdu translation if you know urdu.
Try just reading the Arabic (even without understanding) a few times: you might be able to hear the flow of
the surah. You might find repetitions of specific phrases that you could decipher.
There are things we just can’t understand without the arabic. For example, in surah 57 ayah 20 describes
the life of this world as being like the vegetation which rain brings and an unbeliever likes the way it
grows--but it dries up, yellows, then becomes only worthy of burning, --...and in the hereafter there is
punishment, mercy and God's pleasure." The italicized thought is expressed in such brief and light words
that the swiftness of expression itself conveys how fast it will all go away. But there is no way to appreciate
this without the Arabic--perhaps looking at a number of translations and then the Arabic might help.
Another example: Surah 66 ayah 11 recounts the dua of Fir'awn's Muslim wife in which she says "O my
Lord, build me near yourself a house in heaven..." The words "near yourself" in Arabic ('indaka') are such a
swift and quiet expression of love for God and wanting to be near Him that the translation is quite
ineffective.
The difference between our concerns and the concerns of the people among whom this text was being
revealed. Solution: We are Muslims (or at least know many of them). Try to imagine what the concerns of
someone who was trying to practice Islam "to the hilt" might be. And then, someone who was trying to get
everyone else to practice Islam (and suffering persecution in the midst of it) might be. This empathy is a
necessary component of sensitive reading.
Our incomplete knowledge of the circumstances of revelation. More on this in a moment.
What we are not doing
 We are not doing tafsir (exegesis). So I don't want you to look at tafsirs. We are trying to see how far
careful reading can take us.
 A case in point is "circumstances of revelation". Certainly there are points and ayahs which don't make
complete sense unless we know the incidents regarding which the surah was revealed. But one would think
that even though an ayah was revealed in a specific situation, what it has to say would go beyond the
situation. So see how far you can go without circumstances of revelation and just focus on what can be
understood just from the text.
 Finally, you can expect not to understand everything. You can expect not to be able to make sense of
everything. There is no harm in simply making a list of things that you were not able to understand.
 Page 3 of 21

The Procedure for this exercise

1. Read the surah and write a phrase describing what is in each few ayahs.
2. Look at these "ayah-level headings" and gather them together hierarchically to make a sort of
surah outline.
3. Identify the large three or four blocks of text within the surah.
4. Now think of a concise statement of the purpose of the surah. Don't try to describe all the things in
the surah in a single sentence or two. Rather, try to think of what God is telling us all of these
things. What is "the moral of the story."
5. Now look at the large outline of the surah and try to describe what it says in prose paying special
attention to the continuity and flow of the surahfrom one section to the next, and within the ayahs
of the surah. Try not to get bogged down in the detail.
6. Now think of the ayahs that don't fit in to the general scheme that you have devised for the surah.
See if you can fit them in. If you can't, say so. Then go back to steps one, two, three and four and
see if you might not have missed something there—something that, if you pay attention to it, these
"outliers" might fit in.

Then go back to your outline and repeat the whole process (1-6) to see if you can revise something that
might fit the things that you have isolated in step 6.

A Rendering of the Meanings of Surah al-Fajr

By the morning, and by ten nights and by the even and by the odd and by the night when it passes on. There
is certainly a great oath in these things. Did you not see what your Lord did with cAad And Erum of the
great pillars The like of whom was not created in all the lands And Thamuwd who hewed stones in the
valley And Fir’awn of the many tent-pegs. These all were they who raised up their heads in the lands; and
they wrought a lot of corruption in them. Then your Lord smote them with the whip of His punishment.
Certainly your Lord awaits in ambush! As for the human, when his Lord tests him and grants him honor
and blessing, he says "My lord has honored me!" And, as for when he tests him, and straitens his provision,
he says "My Lord has humiliated me!" Not at all! Rather, you don't honor the orphan. And you don't
encourage one another to feed the poor. And you eat up all inherited wealth gathering it together. And you
love wealth with all your hearts. Not at all! When the land will be hammered until it is a lowlands. And
your Lord will come and the angels will come row upon row. And that day hell will be brought forth: that is
the day the human will think, and what space will he have for thinking! He will say "Would that I had sent
something forward in my life!" Then that will be the day when no one will punish like He will punish, and
no one will imprison like he will imprison. "O soul that has found peace! Return to your Lord, you pleased
with Him and He pleased with You! Enter into [the] group of my servants. Enter into my heaven!"

Hints to help you with this exercise

Please don't take this "reading" lightly--it is an exercise and not a reading. Reading will take you five
minutes. But if you try to do what I have told you to do with the readings, it will take over an hour or even
more.
 Page 4 of 21

Ibn Taymiya "Treatise on the Principles of Tafsir"

(tr. Jane Dammen Mcauliffe)

in Windows on the House of Islam: Muslim Sources on Spirituality and Religious Life, Edited by John
Renard. University of California Press, Berkeley, Los Angeles, London; 1998. "Varieties of Quran
Intepretation," pp 35-43.

1. Taqi ad-Din ibn Taymiya, whose father and paternal grandfather were also deeply
learned in the religious sciences, was born in the northern Syrian city of Harran in 1263.
Fleeing the Mongol incursions, his family eventually moved to Damascus, where Ibn
Taymiya was educated, earned acclaim as a Hanbali scholar-activist, and, in 1328, died
imprisoned in the Citadel. He spent a total of more than six years in prison, both in Mamluk
Egypt and in Damascus, condemned by his adversaries for his relentless attacks on what he
deemed to be unacceptable innovations in Muslim thought and practice. Ibn Taymiya was a
prolific author and his published works continue to exert a strong influence. What follows is
an excerpt from his short hermeneutical treatise on the proper approach to the exegesis and
explication of the Qur'an, Introductory Treatise on the Principles of Tafsir.

Prologue
‫أما بع&&د فق&&د س&&ألني بعض األخ&&وان أن أكتب له مقدم&&ة‬
2. One of the brethren asked me to write for him an ‫تتض&&من قواع&&د كلي&&ة تعين على فهم الق&&رآن ومعرف&&ة‬
introductory treatise that would include ‫تفسيره ومعانيه والتمييز فى منقول ذلك ومعقول&&ه بين‬
comprehensive rules prescribed for understanding the
Qur'an, for knowing its interpretation and its
‫الحق وأنواع األباطيل والتنبيه على الدليل الفاص&&ل بين‬
meanings, for distinguishing-in both what has been ‫األقاوي&&ل ف&&إن الكتب المص&&نفة فى التفس&&ير مش&&حونة‬
handed down about it and what is the result of ‫بالغث والسمين والباطل الواضح والحق المبين‬
reasoning-between the truth and various kinds of
falsehood, and for drawing attention to the decisive
argument [dalil] that distinguishes correct opinions
from incorrect. For the books composed about
Qur'anic interpretation are laden with lean and fat,
with obvious falsehood and evident truth.
Now, true knowledge lies either in a trustworthy
transmission [naql] from one who is protected from ‫والعلم اما نقل مصدق عن معصوم واما قول عليه دليل‬
error [ma'sum] or in a statement for which there is a
clearly understood argument. Anything else is either ‫معلوم وما سوى هذا فاما مزيف م&ردود وام&ا موق&وف‬
[a transmission] rejected as a forgery or remains in ‫ال يعلم أنه بهرج وال منقود‬
"suspension," neither recognized as spurious nor ever
critically tested.

There is a palpable need for the Muslim community ‫وحاجة األمة ماسة إلى فهم الق&&رآن ال&&ذى ه&&و حب&&ل هللا‬
to understand the Qur'an, which is "God's strong rope, ‫المتين والذكر الحكيم والصراط المستقيم الذي ال تزي&&غ‬
the wise remembrance, the straight path, which
passions cannot divert nor tongues confuse. Despite
‫به األه&&واء وال تلتبس ب&ه األلس&&ن وال يخل&&ق عن ك&&ثرة‬
frequent repetition, it never wears out; its wonders ‫الترديد وال تنقضى عجائبه وال يش&&بع من&&ه العلم&&اء من‬
never cease, and learned men never become satiated ‫قال به صدق ومن عمل به أجر ومن حكم به عدل ومن‬
with it. Whoever professes it speaks the truth; ‫دعا إليه هدى الى صراط مستقيم ومن ترك&&ه من جب&&ار‬
whoever acts upon it is rewarded; whoever judges by ‫قصمه هللا ومن إبتغى الهدى فى غيره أضله هللا‬
it acts justly; whoever summons [others] to [follow] it
is [himself] guided to a straight path. Whoever
arrogantly abandons it, God shall deal him a mortal
 Page 5 of 21

blow. Whoever seeks guidance in anything else, God

shall lead astray."

The Best Methods of Interpretation: Interpreting the Qur’an

through the Qur’an and interpreting it through the Sunnah
‫فصل فإن قال قائل فما أحسن ط&&رق التفس&&ير ف&&الجواب‬
3. If someone asks, "What is the best method of ‫ان اصح الطرق فى ذلك أن يفس&&ر الق&&رآن ب&&القرآن فم&&ا‬
interpretation" the answer is that the soundest method ‫أجم&&ل فى مك&&ان فان&&ه ق&&د فس&&ر فى موضع آخ&&ر وم&&ا‬
is that whereby the Qur'an is interpreted through the
Quran. For what is summarily expressed in one place
‫اختصر من مكان فقد بسط فى موضع آخر‬
is expatiated upon in another. What is abridged in one
place is elaborated upon in another.
4. If that defeats your efforts, then you should resort ‫ف&&ان أعي&&اك ذل&&ك فعلي&&ك بالس&&نة فانه&&ا ش&&ارحة للق&&رآن‬
to the Sunna, for the Sunna is what explains the ‫وموض&حة ل&ه ب&ل ق&د ق&ال االم&ام أب&و عبدهللا محم&د بن‬
Qur'an and elucidates it. Imam Abu 'Abdallah
Muhammad ibn Idris ash-Shafi'i has even said, "God's
‫ادريس الش&&افعى ك&&ل م&&ا حكم به رس&&ول هللا ص&&لى هللا‬
Messenger based his adjudications entirely upon what ‫عليه وسلم فهو مما فهمه من القرآن قال هللا تعالى ان&&ا‬
he understood of the Qur'an." God said, "We sent ‫انزلنا اليك الكتاب بالحق لتحكم بين الناس بما أراك هللا‬
down to you the book with truth so that you may ‫وال تكن للخائنين خصيما وقال تعالى وأنزلنا اليك الذكر‬
judge between people according to what God has ‫لتبين للناس ما نزل اليهم ولعلهم يتفكرون وقال تع&&الى‬
shown you; do not, then, side in dispute with those
who are faithless" [4:105]. And God said, "We sent
‫وما أنزلنا عليك الكتاب اال لتبين لهم الذى اختلف&&وا في&&ه‬
down on you the remembrance so that you may make ‫وهدى ورحمة لقوم يؤمنون ولهذا قال رسول هللا صلى‬
clear to people what has come down to them and ‫هللا عليه وسلم اال انى أوتيت القرآن ومثل&&ه مع&&ه يع&&نى‬
perhaps they may reflect" [16:44]. And God said, "We ‫السنة‬
only sent down the book on you so that you may ‫والسنة أيضا تنزل عليه بالوحى كما ينزل القرآن ال‬
clarify for them those matters on which they hold
divergent views and [that it may be] a guidance and
‫أنها تتلى كما يتلى وقد استدل االمام الشافعى وغيره‬
mercy for a people who believe" [16:64]. Because of ‫من األئمة على ذلك بأدلة كثيرة ليس هذا موضع ذلك‬
this God's Messenger said, "Truly I was given the
Qur'an and its like together," meaning the Sunna.
The Sunna, too, came down upon him by inspiration,
just like the Qur'an, except that the Sunna was not
recited [to him] as was the Qur'an. Imam ash-Shafi'i
and other leading scholars have drawn many
inferences from that [hadith], but this is not the place
[to discuss them].
‫والغ&رض ان&ك تطلب تفس&ير الق&رآن من&ه ف&ان لم تج&ده‬
5. The point is that you should seek the interpretation ‫فمن الس&&نة كم&&ا ق&&ال رس&&ول هللا ص&&لى هللا علي&&ه وس&&لم‬
of the Qur'an from the Qur'an itself, and if you do not ‫لمعاذ حين بعث&ه الى اليمن بم تحكم ق&ال بكت&&اب هللا ق&ال‬
find it there, then from the Sunna. As God's
Messenger said to Mu'adh when he sent him to
‫فان لم تجد قال بس&&نة رس&&ول هللا ق&&ال ف&&ان لم تج&&د ق&&ال‬
Yemen: "On the basis of what will you judge" Mu'adh ‫أجتهد رأيى ق&&ال فض&&رب رس&&ول هللا ص&&لى هللا علي&&ه‬
answered, "By the book of God." "And if you do not ‫وسلم فى صدره وقال الحم&&د هلل ال&&ذى وف&&ق رس&&ول هللا‬
find anything [there]" Muhammad pressed. Mu'adh ‫ص&&لى هللا علي&&ه وس&&لم لم&&ا يرض&&ى رس&&ول هللا وه&&ذا‬
responded, "By the Sunna of God's Messenger." "And ‫الحديث فى المساند والسنن باسناد جيد‬
if you still do not find anything" Mu'adh replied, "I
will give my own considered opinion." Then God's
Messenger tapped Mu'adh's chest and exclaimed,
"Praise belongs to God, who grants success to the
messenger of God's Messenger in satisfying the
Messenger of God." This hadith can be found in the
various collections [fi 'l-masanid wa s-sunan] with a
 Page 6 of 21

flawless chain of transmitters.

Interpreting the Qur’an through the statements of the

Companions
‫وحينئ&&ذ اذا لم نج&&د التفس&&ير فى الق&&رآن وال فى الس&&نة‬
6. Then when you do not find the interpretation in the ‫رجعنا فى ذلك الى أقوال الصحابة فانهم أدرى بذلك لما‬
Qur'an or in the Sunna, you should have recourse to ‫شاهدوه من القرآن واألح&&وال ال&&تى اختص&&وا به&&ا ولم&&ا‬
the statements of the Companions. This is because
they are particularly knowledgeable in such matters,
‫لهم من الفهم الت&&ام والعلم الص&حيح والعم&&ل الص&الح ال‬
given what they actually witnessed with regard both ‫س&&يما علم&&اؤهم وك&&براؤهم كاألئم&&ة األربع&&ة الخلف&&اء‬
to the Qur'an and to those circumstances of which ‫الراشدين واألئمة المهديين مثل عبدهللا بن مسعود‬
they alone have cognizance. It is also because of their
complete understanding and sound knowledge,
especially that of the most learned and prominent
among them, such as the four rightly guided and
rightly guiding caliphs, and 'Abdallah ibn Mas'ud.
Imam Abu Ja'far Muhammad ibn Jarir at-Tabari stated that Abu
Kurayb related that Jabir ibn Nuh transmitted from al-A'mash, on
the authority of Abu 'd-Duha [Muslim ibn Sabih], that ‫قال االمام ابو جعفر محمد بن جرير الطبرى حدثنا أب&&و‬
‫كريب قال انبأن&ا ج&ابر بن ن&وح أنبأن&ا األعمش عن أبى‬
‫الضحى‬
Masruq reported 'Abdallah, that is Ibn Mas'ud, to
have said: "I swear by the one and only God, no verse ‫عن مسروق قال قال عبدهللا يعنى ابن مسعود والذى ال‬
from the book of God came down for which I was not
‫اله غيره ما نزلت آية من كت&&اب هللا اال وأن&&ا اعلم فيمن‬
the most knowledgeable about when it came down
and where. If I knew where there was anyone, whom ‫نزلت واين ن&زلت ول&و أعلم مك&ان أح&د أعلم بكت&اب هللا‬
riding beasts could reach, more knowledgeable about ‫منى تناوله المطايا التيته‬
the book of God than I, I would go to him."
Al-A'mash also, on the authority of Abu Wa'il [Shaqiq ‫وقال األعمش ايضا عن أبى وائل عن ابن مس&&عود ق&&ال‬
ibn Salama], reported Ibn Mas'ud to have said: ''When ‫كان الرجل من&ا اذا تعلم عش&ر آي&ات لم يج&اوزهن ح&تى‬
any one of us had learned ten verses, he would not go
‫يعرف معانيهن والعمل بهن‬
beyond them until he knew what they meant and how
to put them into practice."
‫ومنهم الح&&بر البح&&ر عبدهللا بن عب&&اس ابن عم رس&&ول‬
7. Among them (that is, those particularly ‫هللا صلى هللا عليه وسلم وترجمان القرآن ببرك&&ة دع&&اء‬
knowledgeable in interpretation) stands the learned ‫رسول هللا صلى هللا عليه وسلم له حيث قال اللهم فقهه‬
man and scholar 'Abdallah ibn 'Abbas, cousin of
God's Messenger and expositor of the Qur'an by
‫فى الدين وعلمه التأويل‬
virtue of the blessing obtained for him by the
supplication of God's Messenger when he prayed, "O
God, give him understanding in religion and teach
him the interpretation [tawil] of the Qur'an.". . . .
‫وقال ابن جرير حدثنا محمد بن بشار أنبأنا وكيع أنبأنا سفيان عن األعمش عن مس&&لم عن مس&&روق ق&&ال ق&&ال عبدهللا‬
‫يع&&نى ابن مس&&عود نعم ترجم&&ان الق&&رآن ابن عب&&اس ثم رواه عن يح&&يى بن داود عن اس&&حاق االزرق عن س&&فيان عن‬
‫األعمش عن مسلم بن صبيح أبى الضحى عن مسروق عن ابن مسعود أنه قال نعم الترجم&&ان للق&&رآن ابن عب&&اس ثم‬
‫رواه عن بندار عن جعفر بن عون عن األعمش به كذلك فهذا اسناد صحيح الى ابن مسعود أنه ق&&ال عن ابن عب&&اس‬
‫هذه العبارة وقد مات ابن مسعود فى سنة ثالث وثالثين على الصحيح وعمر بعده ابن عباس س&&تا وثالثين فم&&ا ظن&&ك‬
‫بم&&ا كس&&به من العل&&وم بع&&د ابن مس&&عود وق&&ال األعمش عن أبى وائ&&ل اس&&تخلف على عبدهللا بن عب&&اس على الموس&&م‬
‫فخطب الناس فقرأ فى خطبته سورة البقرة وفى رواية سورة النور ففسرها تفسيرا لو سمعته الروم والترك وال&&ديلم‬
‫ألسلموا‬
‫ولهذا غالب ما يرويه اسماعيل بن عبدالرحمن السدى الكبير فى تفسيره عن هذين الرجلين ابن مسعود وابن عباس‬
 ‫‪Page 7 of 21‬‬

‫ولكن فى بعض األحي&&&ان ينق&&&ل عنهم م&&&ا يحكون&&&ه من‬

‫‪8. Yet sometimes sayings which they used to recount‬‬ ‫أقاوي&&ل أه&&ل الكت&&اب ال&&تى أباحه&&ا رس&&ول هللا ص&&لى هللا‬
‫‪from the "people of the Book" are transmitted on the‬‬ ‫عليه وسلم حيث قال بلغوا ع&&نى ول&&و آي&&ة وح&&دثوا عن‬
‫‪Companions' authority, [a practice] which was‬‬
‫‪approved by God's Messenger when he said, "Convey‬‬
‫بنى اسرائيل وال ح&&رج ومن ك&&ذب على متعم&&دا فليتب&&وأ‬
‫‪on my authority even a single verse and narrate‬‬ ‫مقعده من النار رواه البخارى عن عبدهللا بن عمرو‬
‫‪[traditions] about the Banu Isra'il [i.e., Jews and‬‬
‫‪Christians] without constraint. But whoever tells lies‬‬
‫‪against me intentionally let him take his seat in the‬‬
‫‪Fire." Al-Bukhari related this on the authority of‬‬
‫‪Abdallah ibn 'Amr [ibn al-'As].‬‬
‫ولهذا ك&&ان عبدهللا بن عم&&رو ق&&د أص&&اب ي&&وم ال&&يرموك‬
‫]‪9. Because of this, on the day of [the battle of‬‬ ‫زاملتين من كتب أه&&ل الكت&&اب فك&&ان يح&&دث منهم&&ا بم&&ا‬
‫‪Yarmuk 'Abdallah ibn 'Amr acquired two camel loads‬‬ ‫فهمه من هذا الحديث من االذن فى ذلك‬
‫‪of books belonging to the "people of the Book." He‬‬
‫‪then used to transmit information from them, based‬‬
‫‪on what he understood of this hadith to be the‬‬
‫‪permission to do so.‬‬
‫ولكن ه&&ذه األح&&اديث االس&&رائيلية ت&&ذكر لالستش&&هاد ال‬
‫‪10. Yet these Jewish and Christian accounts [al-‬‬ ‫لالعتقاد فانها على ثالثة أقسام‬
‫‪ahadith al-isra'illiyah] should only be mentioned for‬‬ ‫أح&&دها م&&ا علمن&&ا ص&&حته مم&&ا بأي&&دينا مم&&ا يش&&هد ل&&ه‬
‫‪purposes of attestation, not as a basis for belief. These‬‬
‫‪accounts are essentially of three kinds. The first kind‬‬
‫بالصدق فذاك صحيح‬
‫‪is what we know to be true because we already‬‬ ‫والثانى ما علمنا كذبه بما عندنا مما يخالفه‬
‫‪possess that which attests to its authenticity. That kind‬‬ ‫والثالث ما ه&و مس&كوت عن&ه ال من ه&ذا القبيل وال من‬
‫‪is sound. The second sort is that which we know to be‬‬ ‫هذا القبيل فال نؤمن ب&&ه وال نكذب&&ه وتج&&وز حكايت&&ه لم&&ا‬
‫‪untrue because of what we possess which contradicts‬‬ ‫تقدم وغالب ذلك مما ال فائدة فيه تعود الى أمر دينى‬
‫‪it. The third type is that about which nothing can be‬‬
‫‪said, being neither of the first kind nor the second. We‬‬
‫‪should neither believe it nor declare it to be false. It is‬‬
‫‪permissible to recount it, given what has just been‬‬
‫‪said, but most of it provides no benefit in matters‬‬
‫‪religious.‬‬
‫وله&&ذا يختل&&ف علم&&اء أه&&ل الكت&&اب فى مث&&ل ه&&ذا كث&&يرا‬
‫‪11. Among the "people of the Book" the scholars‬‬ ‫ويأتى عن المفسرين خالف بسبب ذلك‬
‫‪themselves disagree greatly in such matters and‬‬
‫‪consequently disagreement is conveyed through the‬‬
‫‪interpreters of the Qur'an [who utilize israiliyat]. ...‬‬
‫كما يذكرون فى مثل هذا أسماء أصحاب الكهف ول&&ون كلبهم وع&&دتهم وعص&&ا موس&&ى من أى الش&&جر ك&&انت وأس&&ماء‬
‫الطيور التى أحياها هللا البراهيم وتعيين البعض الذى ضرب ب&&ه القتي&&ل من البق&&رة ون&&وع الش&&جرة ال&تى كلم هللا منه&&ا‬
‫موسى الى غير ذلك مما أبهمه هللا فى القرآن مما ال فائدة فى تعيين&&ه تع&&ود على المكلفين فى دني&&اهم وال دينهم ولكن‬
‫نقل الخالف عنهم فى ذلك جائز كما قال تعالى سيقولون ثالث&ة رابعهم كلبهم ويقول&&ون خمس&ة سادس&&هم كلبهم رجم&ا‬
‫ب&الغيب ويقول&ون س&بعة وث&&امنهم كلبهم ق&&ل ربى اعلم بع&دتهم م&ا يعلمهم اال قلي&&ل فال تم&ار فيهم االم&راء ظ&اهرا وال‬
‫تستفت فيهم منهم أحدا‬
‫فقد اشتملت هذه اآلية الكريمة على األدب فى هذا المقام وتعليم ما ينبغى فى مثل هذا فان&&ه تع&&الى أخ&&بر عنهم بثالث&&ة‬
‫أقوال ضعف الق&&ولين األولين وس&كت عن الث&&الث ف&دل على ص&حته اذ ل&و ك&&ان ب&اطال ل&&رده كم&&ا ردهم&ا ثم ارش&&د الى‬
‫االطالع على عدتهم ال طائل تحته فيقال فى مثل هذا قل ربى أعلم بعدتهم فانه م&ا يعلم ب&ذلك اال قلي&ل من الن&اس ممن‬
‫اطلعه هللا عليه فلهذا قال فال تمار فيهم االم&&راء ظ&&اهرا أى ال تجه&د نفس&&ك فيم&ا ال طائ&&ل تحت&ه وال تس&&ألهم عن ذل&&ك‬
‫فإنهم ال يعلمون من ذلك اال رجم الغيب‬

‫‪12. The best thing to do in reporting matters about‬‬ ‫فهذا أحس&&ن م&&ا يك&&ون فى حكاي&&ة الخالف أن تس&&توعب‬
 Page 8 of 21

which there is disagreement is this: all of the views ‫األق&&وال فى ذل&&ك المق&&ام وان ينب&&ه على الص&&حيح منه&&ا‬
pertinent to that case should be included; the reader ‫ويبطل الباطل وتذكر فائ&&دة الخالف وثمرت&&ه لئال يط&&ول‬
should be made aware of those that are valid and the
erroneous ones should be refuted; and the extent to
‫ال&&نزاع والخالف فيم&&ا ال فائ&&دة تحت&&ه فيش&&تغل ب&&ه عن‬
which the diversity of opinion is useful or fruitful ‫االهم‬
should be mentioned lest prolonged controversy and
disagreement over useless matters distract one from
what is more important.

13. Anyone who reports a disputed question without ‫فأم&&ا من حكى خالف&&ا فى مس&&ألة ولم يس&&توعب أق&&وال‬
including everything that people have said about it is ‫الناس فيها فهو ناقص اذ ق&&د يك&&ون الص&&واب فى ال&&ذى‬
acting deficiently, since the correct view may be in
what he ignores. Whoever simply reports disputed
‫تركه أو يحكى الخالف ويطلقه وال ينب&&ه على الص&&حيح‬
matters and lets it go at that; without drawing ‫من األقوال فهو ناقص أيضا فان ص&حح غ&ير الص&حيح‬
attention to which views are sound, also acts ‫عامدا فق&&د تعم&&د الك&&ذب أو ج&&اهال فق&&د أخط&&أ ك&&ذلك من‬
deficiently. If he deliberately defines as sound what is ‫نصب الخالف فيما ال فائدة تحته أو حكى أقواال متع&&ددة‬
not, he has supported falsehood. If he does so out of ‫لفظا ويرجع حاصلها الى قول أو قولين معنى فقد ضيع‬
ignorance, then he has committed an error. The same
can be said for one who generates disagreement about
‫الزمان وتكثر بما ليس بصحيح فهو كالبس ث&&وبى زور‬
useless matters or transmits statements under many ‫وهللا الموفق للصواب‬
different wordings, the gist of which conveys but one
or two views as far as sense is concerned. He, too, has
certainly wasted his time and made much of what is
unsound. He is like someone dressed in "the two
garments of a lie" [thawbay zur]. But God Is the One
who leads us to the right answer.

Interpreting the Qur’an through the statements of the Followers

14. When you find the interpretation in neither the ‫فصل اذا لم تج&د التفس&ير فى الق&رآن وال فى الس&نة وال‬
Qur'an nor the Sunna, nor on the authority of the ‫وجدته عن الصحابة فقد رجع كثير من األئم&&ة فى ذل&&ك‬
Companions, in that case much that is reported on the
authority of the leading scholars goes back to the
‫الى أقوال التابعين كمجاهد ابن ج&&بر فان&&ه ك&&ان آي&&ة فى‬
statements of the Followers, for example Mujahid ibn ‫التفسير‬
Jabr for he was a prodigy [aya] in interpretation.
Muhammad ibn Ishaq recounted from Aban ibn Salih that

‫كما قال محمد بن اسحاق حدثنا ابان بن صالح‬

Mujahid said, "I spread out the mushaf [i.e., the text
of the Qur'an] before Ibn 'Abbas three times, from its ‫عن مجاه&&د ق&&ال عرض&&ت المص&&حف على ابن عب&&اس‬
opening sura to its concluding one. At each and every
‫ثالث عرضات من فاتحت&&ه الى خاتمت&&ه أوقف&&ه عن&&د ك&&ل‬
verse I stopped him and asked him about it."
‫آية منه واسأله عنها‬
At-Tirmidhi included a report about it from al-Husayn ibn Mahdi
al-Basri, who received it from 'Abd ar-Razzaq, who was told by
Mu'ammar1 that ‫وبه الى الترمذى قال حدثنا الحسين بن مهدى البصرى‬
‫حدثنا عبدالرزاق عن معمر‬
Qatada said, "There is no verse in the Qur'an about
which I have not heard something [significant]." ‫عن قتادة ق&&ال م&&ا فى الق&&رآن آي&&ة اال وق&&د س&&معت فيه&&ا‬
‫شيئا‬

1
"Ma'mar," not "Mu'ammar," (IZ)
 Page 9 of 21

At-Tirmidhi also included a report about it from Ibn Abi Umar, who
received it from Sufyan ibn 'Uyayna on the authority of al-A'mash,
who heard Mujahid say, ‫وب&&ه الي&&ه ق&&ال ح&&دثنا ابن أبى عم&&ر ح&&دثنا س&&فيان بن‬
‫عيينة عن األعمش قال‬
If I had read Ibn Mas'ud's version of the mushaf
[qira'ata Ibn Mas'ud], I would not have needed to ask ‫قال مجاهد لو كنت قرأت قراءة ابن مسعود لم احتج أن‬
Ibn 'Abbas about many of the Qur'anic matters on
‫أسأل ابن عباس عن كثير من القرآن مما سألت‬
which I sought information."
Ibn Jarir [at-Tabari] reported from Abu Kurayb, who related from
Talaq ibn Ghannam on the authority of 'Uthman al-Makki, that Ibn
Abi Mulayka said, ‫وقال ابن جري&&ر ح&&دثنا أب&&و ك&&ريب ق&&ال ح&&دثنا طل&&ق بن‬
‫غنام عن عثمان المكى عن ابن أبى مليكة‬
"I saw Mujahid, with his slates in hand, asking about
the interpretation of the Qur'an. [Whenever he posed ‫قال رأيت مجاه&دا س&أل ابن عب&اس عن تفس&ير الق&رآن‬
a question] Ibn 'Abbas said to him, 'Write.' This went
‫ومعه الواحه قال فيقول له ابن عباس اكتب حتى س&&أله‬
on until Mujahid had asked Ibn 'Abbas about the
interpretation of the whole text." ‫عن التفسير كله‬

For this reason Sufyan ath-Thawri used to say, "When
interpretation comes to you from Mujahid, it is
sufficient for you."
15. [After listing a number of Followers, he
continues:] You may mention their statements about a
particular verse. But when a difference of wording
occurs in what they have expressed, the
unknowledgeable person counts it as a divergence of
opinion and conveys it as a plurality of views. That,
however, is not the case. For among this group are
those who express something in its exact wording [bi-
lazimihi],2 or the equivalent of that [nazirihi],3 and
those who render the essence of it [bi-'aynihi] 4 Taken
as a whole, this amounts to a single idea expressed in
many [different] passages.5 The intelligent person
should certainly understand that. God, however, is the
supreme Guide.
‫ولهذا كان سفيان الثورى يقول اذا ج&&اءك التفس&&ير عن‬
‫مجاهد فحسبك به‬
‫وكسعيد بن جبير وعكرمة مولى ابن عباس وعطاء بن‬
‫أبى رب&&اح والحس&&ن البص&&رى ومس&&روق بن االج&&دع‬
‫وس&&&&عيد بن المس&&&&يب وأبى العالي&&&&ة والربيع بن أنس‬
‫وقت&&ادة والض&&حاك بن م&&زاحم وغ&&يرهم من الت&&ابعين‬
‫وتابعيهم ومن بعدهم فتذكر أق&&والهم فى اآلي&&ة فيق&&ع فى‬
‫عب&&اراتهم تب&&اين فى االلف&&اظ يحس&&بها من ال علم عن&&ده‬
‫اختالفا فيحكيها أقواال وليس ك&&ذلك ف&&ان منهم من يع&&بر‬
‫عن الش&&&ىء بالزم&&&ه أو نظ&&&يره ومنهم من ينص على‬
‫الشىء بعينه والكل بمع&نى واح&د فى كث&ير من االم&اكن‬
‫فليتفطن اللبيب لذلك وهللا الهادى‬

16. Shu'ba ibn al-Hajjaj and others said, "In legal ‫وق&&ال ش&&عبة بن الحج&&اج وغ&&يره أق&&وال الت&&ابعين فى‬
stipulations [al-furu] the statements of the Followers ‫الفروع ليست حجة فكيف تكون حجة فى التفسير يعنى‬
do not constitute sufficient proof [hujja], so how can
they do so in matters of interpretation" That is to say,
‫أنه&&ا ال تك&&ون حج&&ة على غ&&يرهم مما خ&&الفهم وه&&ذا‬
they are not considered a sufficient proof against the ‫صحيح اما اذا أجمعوا على الشىء فال يرتاب فى كون&&ه‬
statements of other Followers who disagree with ‫حج&&ة ف&&ان اختلف&&وا فال يك&&ون ق&&ول بعض&&هم حج&&ة على‬
them. This, in fact, is a sound argument. When the ‫بعض وال على من بع&&&دهم ويرج&&&ع فى ذل&&&ك الى لغ&&&ة‬
Followers are in agreement, it unquestionably ‫القرآن أو السنة أو عموم لغة العرب أو اقوال الصحابة‬
2
To express something "Bi-lazimihi" means to express it by mentioning something it necessarily leads to,
not "in its exact wording" (IZ)
3
To express something "Bi-nazirihi" means to express it by mentioning something similar to it, not "the
equivalent of that". (IZ)
4
To express something "Bi-aynihi" means to express it exactly as it is," and no to "render the essence of it."
(IZ)
5
The translator has misunderstood all three words so he has misstated the conclusion. The conclusion
would be: "Taken as a whole, this amounts to a single idea expressed in many [different] ways. (IZ)
 Page 10 of 21

constitutes sufficient proof. If, however, they ‫فى ذلك‬

disagree, the statement of one does not disprove
either the statement of another Follower or that of
succeeding generations. In that situation one must
resort to the language of the Qur'an or to the Sunna or
to Arabic usage generally or to the statements of the
Companions about the matter.

Intepreting the Qur’an on the basis of personal opinion

‫فأما تفسير القرآن بمجرد الرأى فحرام‬
17. Interpreting the Qur'an solely on the basis of
personal opinion [ra y] is strictly forbidden. . . .

‫حدثنا مؤمل حدثنا سفيان حدثنا عبد االعلى عن سعيد بن جب&&ير عن ابن عب&&اس ق&&ال ق&&ال رس&&ول هللا ص&&لى هللا علي&&ه‬
‫وسلم من قال فى القرآن بغير علم فليتبوأ مقعده من النار‬
Ibn 'Abbas reported, "God's Messenger said,
'Whoever speaks about the Qur'an without knowledge ‫حدثنا وكيع ح&&دثنا س&&فيان عن عب&&داالعلى الثعل&&بى عن‬
will assuredly take his seat in the Fire.'"
‫سعيد بن جبير عن ابن عباس قال قال رسول هللا ص&&لى‬
‫هللا علي&&ه وس&&لم من ق&&ال فى الق&&رآن بغ&&ير علم فليتب&&وأ‬
‫مقعده من النار‬

‫وبه الى الترمذى قال حدثنا عبد بن حميد حدثنى حسان بن هالل قال حدثنا س&&هيل أخ&&و ح&&زم القطعى ق&&ال ح&&دثنا أب&&و‬
‫عمران الجونى‬
Jundab related, "God's Messenger said, 'Whoever
speaks about the Qur'an on the basis of his personal ‫عن جندب قال قال رسول هللا صلى هللا عليه وس&&لم من‬
opinion, even if he gets it right, has still erred.'" . . .
‫قال فى القرآن برايه فاصاب فقد أخطأ‬

‫قال الترمذى هذا حديث غريب وقد تكلم بعض أهل الحديث فى سهيل بن أبى حزم‬
‫وهكذا روى بعض أه&&ل العلم من اص&&حاب الن&&بى ص&&لى‬
18. Similarly, it has been reported that some scholars, ‫هللا علي &&ه وس &&لم وغ &&يرهم أنهم ش &&ددوا فى أن يفس&&&ر‬
both Companions and others, spoke harshly about the ‫الق&&رآن بغ&&ير علم وأم&&ا ال&&ذى روى عن مجاه&&د وقت&&ادة‬
interpretation of the Qur'an without well-founded
knowledge. No one should suggest, however, that to
‫وغيرهما من اهل العلم أنهم فسروا القرآن فليس الظن‬
say Mujahid, Qatada, and other such scholars ‫قبل‬ ‫بهم أنهم قالوا فى القرآن وفسروه بغير علم أو من‬
interpreted the Qur'an means that they spoke about ‫أنفس&&هم وق&&د روى عنهم م&&ا ي&&دل على م&&ا قلن&&ا أنهم لم‬
the Qur'an or interpreted it without well-founded ‫يقولوا من قب&&ل انفس&&هم بغ&ير علم فمن ق&&ال فى الق&&رآن‬
knowledge or on their own accord. What, in fact, has ‫برايه فقد تكلف ما ال علم له به وسلك غير م&&ا ام&&ر ب&&ه‬
been recounted of them definitely confirms what we
have said, that is, that they did not speak of their own
‫فلو أنه اصاب المعنى فى نفس األمر لكان قد أخطأ ألنه‬
accord or without knowledge. Whoever does speak ‫لم يأت االمر من بابه‬
about the Qur'an on the basis of his own personal
opinion feigns a knowledge that he does not possess
and acts contrary to the command he has been given.
Even if, in actuality, he were to get the meaning right,
he would still be erring, because he did not come at
the matter in the proper way.

19. The same can be said for anyone who, in a state of ‫كمن حكم بين الن&&&اس على جه&&&ل فه&&&و فى الن&&&ار وان‬
ignorance, judges between people. He, too, is in the ‫وافق حكم&ه الص&&واب فى نفس األم&&ر لكن يك&&ون أخ&&ف‬
 ‫‪Page 11 of 21‬‬

‫‪Fire, even if, in actuality, his judgment accords with‬‬ ‫جرم&&ا ممن أخط&&أ وهللا أعلم وهك&&ذا س&&مى هللا تع&&الى‬
‫‪the right one. Still, he is less blameworthy than one‬‬ ‫القذفة كاذبين فقال فاذ لم ي&&أتوا بالش&&هداء فأولئ&&ك عن&&د‬
‫‪who makes a wrongful judgment. God, however,‬‬
‫‪knows best. In similar fashion did God call those who‬‬
‫هللا هم الكاذبون فالق&&اذف ك&&اذب ول&&و ك&&ان قد ق&&ذف من‬
‫‪make slanderous accusations liars when He said‬‬ ‫زنى فى نفس األمر ألنه أخبر بما ال يحل له االخبار ب&&ه‬
‫‪"Since they did not bring witnesses, in God's eyes‬‬ ‫وتكلف ما ال علم له به وهللا أعلم‬
‫‪they are liars" [24:13]. For one who utters slander is a‬‬
‫‪liar, even were he to slander someone who has‬‬
‫‪actually committed adultery. That is because he has‬‬
‫‪made a statement about something on which he has‬‬
‫‪no right to comment, and because he. has feigned a‬‬
‫‪knowledge which he does not possess. But, again,‬‬
‫‪God knows best.‬‬

‫‪20. For this reason a group of our distinguished‬‬ ‫ولهذا تحرج جماع&&ة من الس&&لف عن تفس&&ير م&&ا ال علم‬
‫‪predecessors refrained from any interpretation of‬‬ ‫لهم به كما روى شعبة عن سليمان عن عبدهللا بن مرة‬
‫‪which they had no knowledge. . . . Abu Bakr as-‬‬
‫‪Siddiq exclaimed,‬‬
‫عن أبى معمر قال قال أبو بكر الصديق‬
‫‪"What earth would support me and what heaven‬‬
‫‪would overshadow me were I to say about the book of‬‬ ‫أى أرض تقلنى وأى سماء تظلنى اذا قلت فى كتاب هللا‬
‫"‪God what I knew not.‬‬
‫ما لم أعلم‬

‫وقال أبو عبيد القاسم بن سالم حدثنا محمود بن يزيد عن العوام بن حوشب عن ابراهيم التيمى ان أب&&ا بك&&ر الص&&ديق‬
‫سئل عن قوله وفاكهة وأبا فقال أى سماء تظلنى وأى أرض تقل&&نى ان أنا قلت فى كت&&اب هللا م&&ا ال أعلم منقط&&ع وق&&ال‬
‫أبو عبيد أيضا حدثنا يزيد عن حميد عن انس أن عمر بن الخطاب قرأ على المنبر وفاكهة وابا فقال ه&&ذه الفاكه&&ة ق&&د‬
‫عرفناها فما األب ثم رجع الى نفسه فقال ان هذا لهو التكلف يا عمر وقال عبد بن حميد حدثنا سليمان بن ح&&رب ق&&ال‬
‫حدثنا حماد بن زيد عن ثابت عن أنس قال كنا عند عمر بن الخطاب وفى ظهر قميصه أربع رقاع فق&&رأ وفاكه&&ة واب&&ا‬
‫فقال ما األب ثم قال ان هذا لهو التكلف فما عليك أن ال تدريه وهذا كله محمول على أنهما رضى هللا عنهما انما أرادا‬
‫استكشاف علم كيفية االب واال فكون&ه نبت&&ا من االرض ظ&&اهر ال يجه&&ل لقوله تع&&الى فانبتن&&ا فيه&&ا حب&&ا وعنب&&ا وقض&با‬
‫وزيتونا ونخال وحدائق غلبا وقال ابن جري&ر ح&دثنا يعق&وب بن اب&راهيم ق&ال ح&دثنا ابن علي&ة عن أي&وب عن ابن أبى‬
‫مليكة ان ابن عباس سئل عن آية لو سئل عنها بعضكم لقال فيها فابى أن يقول فيها اس&ناده ص&حيح وق&&ال أب&&و عبي&&د‬
‫حدثنا اسماعيل بن ابراهيم عن ايوب عن ابن ابى مليكة قال سأل رج&&ل ابن عب&&اس عن ي&&وم ك&&ان مق&&داره أل&&ف س&&نة‬
‫فقال له ابن عباس فما يوم كان مقداره خمس&ين ال&ف س&نة فق&ال الرج&ل انم&ا س&ألتك لتح&دثنى فق&ال ابن عب&اس هم&ا‬
‫يومان ذكرهما هللا فى كتابه هللا اعلم بهما فكره أن يقول فى كتاب هللا ما اليعلم وقال ابن جري&&ر ح&&دثنى يعق&&وب يع&&نى‬
‫ابن ابراهيم حدثنا ابن علية عن مهدى بن ميمون عن الوليد بن مسلم قال جاء طلق بن ح&&بيب الى جن&&دب بن عبدهللا‬
‫فسأله عن آية من القرآن فقال احرج عليك أن كنت مسلما لما قمت عنى أو قال ان تجالسنى وقال مالك عن يحيى بن‬
‫سعيد عن سعيد بن المسيب أنه كان اذا سئل عن تفسير آية من القرآن قال ان&&ا ال نق&&ول فى الق&&رآن ش&&يئا وق&&ال الليث‬
‫عن يحيى بن سعيد عن سعيد بن المسيب أنه كان ال يتكلم اال فى المعلوم من القرآن وقال ش&&عبة عن عم&&رو بن م&&رة‬
‫قال سأل رجل سعيد بن المسيب عن آية من القرآن فقال ال تسألنى عن القرآن وسل من ي&زعم أنه ال خفى علي&ه من&&ه‬
‫شىء يعنى عكرمة وقال ابن شوذب حدثنى يزيد بن أبى يزيد ق&&ال كن&&ا نس&&أل س&&عيد بن المس&&يب عن الحالل والح&&رام‬
‫وكان اعلم الناس فاذا سألناه عن تفسير آية من القرآن سكت كأن لم يس&&مع وق&&ال ابن جري&&ر ح&&دثنى أحم&&د بن عب&&دة‬
‫الضبى حدثنا حماد بن زيد حدثنا عبيدهللا بن عمر قال لقد أدركت فقه&&اء المدين&&ة وأنهم ليعظم&&ون الق&&ول فى التفس&ير‬
‫منهم سالم بن عبدهللا والقاسم بن محمد وسعيد بن المسيب ونافع وقال أب&&و عبي&&د ح&&دثنا عبدهللا بن ص&&الح عن الليث‬
‫عن هشام بن عروة قال ما سمعت أبى تأول آية من كتاب هللا قط‬
‫‪. . . Ayyub, Ibn 'Awn, and Hisham ad-Dastawa'i reported that‬‬
‫‪Muhammad ibn Sirin said,‬‬
‫وقال ايوب وابن عون وهشام الدستوائى عن محمد بن‬
‫سيرين‬
 Page 12 of 21

I asked 'Abida as-Salmani about a verse of the Qur'an

and he replied, "Those who know why the Qur'an was ‫ق&&ال س&&ألت عبي&&دة الس&&لمانى عن آي&&ة من الق&&رآن فق&&ال‬
sent down (that is, the circumstances of revelation)
‫ذهب الذين كانوا يعلمون فيما أنزل من القرآن فاتق هللا‬
have died, so fear God and follow the right course."
‫وعليك بالسداد‬
Abu Ubayd related from Mu'adh, who transmitted from Ibn 'Awn
that 'Ubaydallah ibn Muslim ibn Yasar reported that his father
said, ‫وقال ابو عبي&&د ح&&دثنا مع&&اذ عن ابن ع&&ون عن عبيدهللا‬
‫بن مسلم بن يسار عن ابيه قال‬
When you speak about God stop to consider the
premises and the consequences of what you say. ‫اذا حدثت عن هللا فقف حتى تنظر ما قبله وما بعده‬
Hashim related from Mughira that

‫حدثنا هشيم عن مغيرة‬

Ibrahim said, "Our associates have always feared and
dreaded interpreting the Qur'an." ‫عن ابراهيم قال كان اصحابنا يتقون التفسير ويهابونه‬
Shu'ba related from 'Abdallah ibn Abi as-Safar that

‫وقال شعبة عن عبدهللا بن ابى السفر قال‬

ash-Sha'bi said, "By God, there is not a single verse
about which I have not asked, and yet it is God's own ‫ق&&ال الش&&عبى وهللا م&&ا من آي&&ة اال وق&&د س&&ألت هللا عنه&&ا‬
transmission!"
‫ولكنها الرواية عن هللا‬
Abu Ubayd reported from Hashim, who related from Umar ibn Abi
Za'ida on the authority of ash-Sha'bi that
‫وقال ابو عبي&&د ح&&دثنا هش&&يم أنبأن&&ا عم&&ر بن أبى زائ&&دة‬
‫عن الشعبى‬
Masruq said, "Beware of interpreting the Qur'an
because it is nothing less than God's own ‫عن مسروق قال اتقوا التفس&&ير فانم&&ا ه&&و الرواي&&ة عن‬
transmission!"
‫هللا‬

21. These and other well-founded reports, which ‫فه&&ذه اآلث&&ار الص&&حيحة وم&&ا ش&&اكلها عن أئمة الس&&لف‬
come down to us from our leading predecessors, are ‫محمول&&ة على تح&&رجهم عن الكالم فى التفس&&ير بم&&ا ال‬
concerned with their refusal to say anything of which
they have no knowledge about the interpretation of
‫علم لهم به فاما من تكلم بما يعلم من ذلك لغ&&ة وش&&رعا‬
the Qur'an. There is no objection, however, to one ‫فال حرج عليه‬
who speaks from a basis of [sound] linguistic and
legal knowledge.
‫ولهذا روى عن هؤالء وغيرهم أق&&وال فى التفس&&ير وال‬
22. There is no contradiction, consequently, in the fact ‫منافاة ألنهم تكلم&وا فيم&ا علم&وه وس&كتوا عم&ا جهل&وه‬
that statements about the interpretation of the Qur'an ‫وهذا هو الواجب على كل أحد فإن&&ه كم&&ا يجب الس&&كوت‬
have been reported from these and others, because
they talked about what they knew and kept quiet
‫عما عما ال علم له به فكذلك يجب القول فيما س&&ئل عنه‬
about what they did not know. This is what everyone ‫ لتبيننه للن&&اس وال تكتمونه[آل‬:‫مما يعلمه؛ لقوله تعالى‬
should do. Just as one should remain silent about ‫ ولما ج&&اء في الح&&ديث الم&&روي من‬،]187:‫عم&&ران‬
what he knows not, one should speak when asked ‫ "من س&&&ئل عن علم فكتمه ألجم ي&&&وم القيامة‬: ‫ط&&&رق‬
about what he knows. This is supported by God's ."‫بلجام من نار‬
saying, "You shall expound it to people and not
suppress it" (3:187), and by the hadith that is handed
down through various lines of transmission:
"Whoever is asked about something he knows but
suppresses it, will be bridled on the Day of
Resurrection with a bridle of fire."
Ibn Jarir [at-Tabari] reported from Muhammad ibn Bashshar, who
transmitted from Mu'ammal on the authority of Sufyan who
reported from Abu 'z-Zinad that ‫ ح&&دثنا محمد بن بش&&ار ح&&دثنا مؤمل‬: ‫وق&&ال ابن جرير‬
 Page 13 of 21

:‫حدثنا سفيان عن أبي الزناد قال‬

Ibn 'Abbas said, "Interpretation of the Qur'an is of
four kinds: a kind that the Arabs recognize on the ‫ وجه تعرفه‬:‫ التفس&ير على أربعة أوجه‬:‫قال ابن عباس‬
basis of their [native] speech; interpretation that no
.‫ وتفس&&&&ير ال يع&&&&ذر أحد بجهالته‬.‫الع&&&&رب من كالمها‬
one can be excused for not know ing; interpretation
that the scholars [alone] know; and interpretation that .‫ وتفسير ال يعلمه إال هللا‬.‫وتفسير يعلمه العلماء‬
only God knows." For God, may He be exalted and
glorified, is all-knowing.
 Page 14 of 21

Al-Ghazali "The Canons of Ta'wil"

(tr. Nicholas Heer)

pp 50-54 in Windows on the House of Islam: Muslim Sources on Spirituality and Religious Life Edited by
John Renard. University of California Press, Berkeley, Los Angeles, London; 1998.

Now for a very different approach, one that assesses the value of reason as a principle of
interpretation. The text of Abu Hamid al-Ghazali's (d. 1111) The Canons of Ta'wil (Qanun
at-ta'wil) translated here is the middle section of an essay in which Ghazali responds to a
number of questions regarding scriptural passages that deal with Satan, the jinn, the angels,
and certain eschatological matters. In this section Ghazali explains that the interpretation
of scripture is necessary because there often appears to be a contradiction between
statements found in the Qur'an or the traditions of the Prophet and what is known to be true
through reason. He describes the approaches five different groups have taken with respect to
this issue, pointing out that only one is correct. He concludes the section with a set of three
recommendations for those who may want to interpret scriptural passages for the purpose of
reconciling them with reason.

[Introduction]
‫ وظاهر‬،‫بين المعقول والمنقول تصادم في أ َّول النظر‬
1. At first glance one's superficial impression is that ‫ والخائض&&ون في&&ه تحزب&&وا إلى مف& ِّرط بتجري&&د‬.‫الفك&&ر‬
there is a conflict between reason [ma'qul] and ‫ وإلى مف & ِّرط بتجري&&د النظ&&ر إلى‬،‫النظ&&ر إلى المنق&&ول‬
scripture [manqul]. Those who deal with this issue have
split up into (i) those who, at one extreme, have
.‫ وإلى متوسط طمع في الجمع والتلفيق‬،‫المعقول‬
confined their studies to scripture, (2) those who, at the
other extreme, have confined their studies to reason,
and (3) those moderates in between who seek to unite
and reconcile [reason and scripture].
،ً‫والمتوسطون انقسموا إلى َمنْ جع&ل المعق&&ول أص&ال‬
2. The moderates, in turn, have split into (l) those who ‫ وإلى‬،‫ فلم تشتد عنايتهم بالبحث عنه‬،ً‫والمنقول تابعا‬
made reason fundamental and scripture secondary, and ‫ فلم تش&&تد‬،ً‫من جع&&ل المنق&&ول أص &الً والمعق&&ول تابع &ا‬
who consequently were not very concerned with the
study of scripture, and (2) those who made scripture
،ً‫ وإلى من جعل كل واحد أص &ال‬،‫عنايتهم بالبحث عنه‬
fundamental and reason secondary, and who were ،‫ويسعى في التأليف والتوفيق بينهما‬
therefore not greatly concerned with the study of
reason, and (3) those who made both reason and
scripture equally fundamental and strove to bring
together and reconcile the two.

[The First Group]

3. There are thus five groups. The first group consists of
those who confined their studies to scripture. They
stand at the first stage of the way, being content with
what they already understand of the apparent meaning
of scripture. They have accepted as true what scripture
contains both in its details and in its fundamentals. If
they are asked to explain a contradiction in the apparent
meaning of scripture and to give an interpretation
[tawil] [of it], they decline, saying that everything is
within the power of God. If one asks them, for example,
‫ هم ال&&&&ذين‬:‫ الفرق&&&&ة األولى‬:‫فهم إذن خمس ف&&&&رق‬
‫ وهم الواقف&&&ون على‬،‫ج&&&ردوا النظ&&&ر إلى المنق&&&ول‬
‫ القانعون بم&&ا س&&بق‬،‫المنزل األول من منازل الطريق‬
‫ فهؤالء صدقوا بما‬،‫إلى أفهامهم من ظاهر المسموع‬
‫ وإذا شوفهوا بإظه&&ار‬،ً‫جاء به النقل تفصيالً وتأصيال‬
‫ وكلف&&وا ت&&أويالً امتنع&&وا‬،‫تن&&اقض في ظ&&اهر المنق&&ول‬
‫ ف&&إذا قي&&ل لهم‬.‫ إن هللا ق&&اد ٌر على ك & ِّل ش&&يء‬:‫وق&&الوا‬
‫ كيف يرى شخص الشيطان في حالة واحدة في‬:ً‫مثال‬
 Page 15 of 21

how the person of Satan can be seen at the same time in
two places and in two different forms, they reply that
nothing is amazing in view of the power of God, for
God has power over all things. And perhaps they would
not even shrink from saying that a person's being in two
places at once is within the power of God.
‫ إن ذل&ك‬:‫ وعلى ص&ورتين مختلف&تين؟ ق&الوا‬،‫مك&انين‬
‫ ف&&&إن هللا ق&&&ادر على ك&&&ل‬،‫ليس عجب&&&ا ً في ق&&&درة هللا‬
‫ إن ك&&&ون‬:‫ وربم&&&ا لم يتحاش&&&وا أن يقول&&&وا‬،‫ش&&&يء‬
‫الشخص الواحد في مك&انين في حال&ة واح&دة مق&دور‬
!!‫هلل تعالى‬

[The Second Group]

‫ تباع&&دوا عن ه&&ؤالء إلى الط&&رف‬:‫والفرق&&ة الثاني&&ة‬
4. The second group distanced themselves from the first ،‫ وج& َّردوا النظ&&ر إلى المعق&&ول‬،‫األقص&&ى المقاب&&ل لهم‬
[taking a position] at the opposite extreme from them. ‫ فإن سمعوا في الشرع ما يوافقهم‬.‫ولم يكثروا بالنقل‬
They confined their studies to reason and did not
concern themselves with scripture. If they hear
‫ وإن سمعوا ما يخالف عقولهم زعموا أن ذلك‬،‫قبلوه‬
something in scripture [ash-shar'] that is agreeable to ‫ وأن&&ه يجب عليهم ال&&نزول إلى ح & ِّد‬،‫ص & َّوره األنبي&&اء‬
them, they accept it. On the other hand, if they hear ‫ وربما يحتاج أن يذكر الش&&يء على خالف م&&ا‬،‫العوام‬
something that is in conflict with their reason, they ‫ فكل ما لم يوافق عقولهم حمل&&وه على ه&&ذا‬،‫هو عليه‬
claim that it is something that has been imagined by the ‫ فه&&ؤالء غل&&وا في المعق&&ول ح&&تى كف&&روا؛ إذ‬،‫المحمل‬
prophets, for the prophets were required to descend to
the level of ordinary people, and sometimes it was
‫نس&&بوا األنبي&&اء عليهم الص&&الة والس&&الم إلى الك&&ذب‬
necessary for them to describe things in a way that did ‫ وال خالف بين األم&&ة أن من ج&& َّوز‬.‫ألج&&ل المص&&لحة‬
not conform with reality, Thus anything that did not .‫ذلك على األنبياء صلوات هللا عليهم يجب ح َّز رقبته‬
agree with their reason they interpreted in this way.
They exaggerated rationality to the extent of becoming
unbelievers inasmuch as they ascribed lying to the
prophets, may God's blessing and peace be upon them,
for the sake of the general welfare. There is no
disagreement within the [Islamic] community that
whoever sanctions such a thing with respect to the
prophets should have his head cut off.

5. As for the first group, their shortcoming was in ‫وأما األولون فإنهم قص&&روا طلب&ا ً للس&&المة من خط&&ر‬
seeking safety from the danger of interpretation and ‫ واطم&&أنوا‬،‫ ف&&نزلوا بس&&احة الجه&&ل‬،‫التأوي&&ل والبحث‬
investigation. They ended up in the domain of
ignorance but felt secure there. Nevertheless, the
‫ ف&&إن‬.‫ إال أن ح&&ال ه&&ؤالء أق&&رب من ح&&ال أولئ&&ك‬،‫به&&ا‬
position of this first group is closer [to safety] than that ‫ إن هللا على ك&&ل‬:‫تخلص هؤالء عن المضايق بقولهم‬
of the second group. The first group sought refuge from ،‫ ونحن ال نقف على كنه عجائب أم&&ر هللا‬،‫شيء قدير‬
difficulties by saying that everything is within the ‫ إن النبي إنما ذكر ما ذكره‬:‫ومخلص أولئك بأن قالوا‬
power of God and that we cannot fathom the wonders ‫ وال يخفى م&&ا بين‬،‫على خالف م&&ا علم&&ه للمص&&لحة‬
of God's command. The second group sought refuge by
saying that the Prophet, for the sake of the general
.‫المخلصين من الفرق في الخطر والسالمة‬
welfare, described things as other than the way he knew
them to be. It is evident how much difference there is
between these two kinds of refuge with respect to
danger and safety!

[The Third Group]

6. The third group made reason fundamental and
investigated it at length. However, they paid little
attention to scripture, and did not encounter those
passages that at first glance and initial impression seem
to be contradictory and in conflict with each other or
،‫ جعلوا المعق&&ول أص&الً فط&&ال بحثهم‬:‫والفرقة الثالثة‬
‫وض&&&عف عن&&&ايتهم ب&&&المنقول فلم تجتم&&&ع عن&&&دهم‬
،‫الظ&&واهر المتعارض&&ة المتص&&ادمة في ب&&ادئ ال&&رأي‬
‫ فلم يقع&&وا في غم&&رة‬،‫وأول الفكر المخالفة للمعق&&ول‬
‫ لكن م&&ا س&&معوه من الظ&&واهر المخالف&&ة‬،‫اإلش&&كال‬
 Page 16 of 21

‫ إال م&&ا‬،‫ وك&&ذبوا راوي&&ه‬،‫للمعق&&ول جح&&دوه وأنك&&روه‬

contrary to reason. They did not plunge into the heart of ‫ أو ما قرب تأويل&&ه من ألف&&اظ‬،‫يتواتر عندهم كالقرآن‬
the problem, but when they did hear passages that ‫ وم&ا ش&ق عليهم تأويل&ه جح&دوه ح&ذراً من‬،‫الح&ديث‬
conflicted with reason they rejected and ignored them or
accused their transmitters of lying, except when the
‫ ف&&رأوا التوق&&ف عن القب&&ول أولى‬،‫اإلبعاد في التأوي&&ل‬
transmission was by tawatur, like the Qur'an, or when ‫ وال يخفى م&&ا في ه&&ذا ال&&رأي‬،‫من اإلبعاد في التأوي&&ل‬
the words of the hadith were easy to interpret. They ‫من الخطر في رد األحاديث الص&&حيحة المنقول&&ة عن‬
rejected what they found difficult to interpret in order to .‫الثقات الذين بهم وصل الشرع إلينا‬
avoid making far-fetched interpretations. It is clear how
dangerous this position is in its rejection of sound
traditions that have been transmitted by those
trustworthy persons through whom scripture has
reached us.

[The Fourth Group]

7. The fourth group made scripture fundamental and ‫ وط&&&الت‬،ً‫ جعل&&&وا المنق&&&ول أص&&&ال‬:‫الفرق&&&ة الرابع&&&ة‬
dealt with it at length. They were familiar with a large ،‫ ف&&اجتمع عن&&دهم الظ&&واهر الكث&&يرة‬،‫ممارس&&تهم ل&&ه‬
number of scriptural passages [zawahir],6 but they
avoided reason and did not plunge into it. The conflict
‫ فظه&&ر لهم‬،‫وتطرفوا من المعقول ولم يغوص&&وا في&&ه‬
between reason and scriptural passages was apparent to ‫التص&&ادم بين المنق&&ول والظ&&واهر في بعض أط&&راف‬
them only in some fringe areas of the rational sciences. ،‫ ولكن لما لم يكثر خوضهم في المعق&&ول‬،‫المعقوالت‬
However, since their involvement with reason was not ‫ لم يتبين عندهم المحاالت العقلية؛‬،‫ولم يغوصوا فيه‬
extensive nor did they plunge into it, rational ‫ألن المح&&االت بعض&&ها ي&&درك ب&&دقيق النظ&&ر وطويل&&ه‬
impossibilities were not obvious to them, for some
impossibilities are perceived only after careful and
،‫الذي ينبني على مقدمات كثيرة متوالية‬
extended investigation built on many successive
premises.

8. One must add here another point, and that is that they ‫ وه&&و أن ك&&ل م&&ا لم يعلم‬،‫ثم انض&&اف إلي&&ه أم&&ر آخ&&ر‬
believed that they could consider anything to be possible ‫ ولم يعلم&&وا أن األقس&&ام‬،‫اس&&تحالته حكم&&وا بإمكان&&ه‬
as long as it was not known to be impossible. They did
not realize that there are three categories [to be taken
‫ وقسم علم إمكان&&ه‬.‫ قسم علم استحالته بالدليل‬:‫ثالثة‬
into account]: (1) a category whose impossibility is .‫ وقسم لم يعلم استحالته وال إمكانه‬.‫بالدليل‬
known by a proof, (2) a category whose possibility is ‫ إذ‬،‫وهذا القسم الثالث جرتْ عادتهم ب&&الحكم بإمكان&&ه‬
known by a proof, and (3) a category neither the ‫ كمن يحكم‬،‫ وه&&&ذا خط&&&ٌأ‬،‫لم يظه&&&ر لهم اس&&&تحالته‬
possibility nor impossibility of which is known. ‫ بل من األقس&&ام م&&ا لم‬،‫باستحالته إذا لم يظهر إمكانه‬
It was their custom to judge this third category to be
possible, since its impossibility was not apparent to
،‫ إم&&ا ألن&&ه موق&&ف العق&&ل‬:‫يعلم إمكان&&ه وال اس&&تحالته‬
them. This is a mistake, just as it is a mistake to ‫ وإم&&ا لقص&&ور‬،‫وليس في القوة البشرية اإلحاطة ب&&ه‬
conclude that something is impossible because its ،‫ وعدم عثوره على دليل&&ه بنفس&&ه‬،‫هذا الناظر خاصة‬
possibility is not apparent. Indeed, there is a third .‫وفقده لمن ينبهه عليه‬
category, namely the category that is neither known to
be possible nor known to be impossible, either because
it is beyond reason and cannot be comprehended by
human ability, or because of the shortcoming of an
individual investigator due to his inability to discover
the proof himself or his not having someone to point the
proof out to him.
‫ قص&&&&&ور الحس‬:‫حس البص&&&&&ر‬ِّ ْ‫ ِمن‬:‫ومث&&&&&ال األول‬
9. An example of the first, from the sense of sight, is the ‫البص&&ري عن أن يع&&رف ع&&دد الك&&واكب أن&&ه زوج أو‬
6
"Zawahir" means "apparent meanings of scriptural passages" not "large number of scriptural passages."
(IZ)
 Page 17 of 21

‫ وأن يدرك عظم الكواكب مع بعدها على م&&ا هي‬،‫فرد‬

inability of the visual sense to determine whether the ‫ قص&&ور‬:‫ وهو القص&&ور الخ&&اص‬:‫ ومثال الثاني‬.‫عليه‬
number of stars is even or odd or, because of their ،‫حس بعض الن&&&اس عن أن ي&&&درك من&&&ازل القم&&&ر‬
distance, to apprehend their real sizes. An example of
the second, which is the shortcoming of the individual
‫ وخف&&اء أرب&&ع‬،‫وظهور أربع عشرة منها في كل حال‬
[investigator], is the inability of some people to perceive ‫عش&&رة مقاب&&ل درج المن&&ازل في الغ&&روب والش&&روق‬
the stations of the Moon and the visibility of fourteen of ‫وغير ذلك مما وقف عليه بعض الناس بحس البصر‬
them at any given time [of the night] and the ‫ كذلك يتطرق إلى إدراك العق&&ل مث&&ل ه&&ذا‬،‫دون بعض‬
concealment of fourteen of them opposite the course of .‫النوع من التفاوت‬
the [visible] stations as they rise and set, as well as other
things that some people grasp with the sense of sight
and others cannot. Such differences [in ability] also
extend to the intellect's faculty of apprehension.
‫وه&&ؤالء لم&&ا ق&& َّل خوض&&هم في المعق&&والت لم يك&&ثر‬
10. Since these (that is, the fourth group), did not plunge ‫ فكف&&وا مؤن&&ة عظيم&&ة في أك&&ثر‬،‫عن&&دهم المح&&االت‬
deeply into the rational sciences, they did not encounter ‫ كال&&ذي‬،‫ إذ لم ينتبهوا للحاجة إلى التأوي&&ل‬،‫التأويالت‬
many of these impossibilities. They were therefore
spared the great effort of making most interpreta tions,
‫لم يظهر له أن كون هللا بجهة محال إذا اس&&تغنى عن‬
for they were not aware of any need for interpretation. .‫تأويل الفوق واالستواء وكل ما يشير إلى الجهة‬
They resemble someone who does not know that God's
being in a location is impossible and who can therefore
dispense with the interpretation of "above" and
"mounting" and all such words that indicate location.

[The Fifth Group]

11. The fifth group is the intermediate group who ‫ وهي الفرقة المتوسطة الجامع&&ة‬:‫والفرقة الخامسة‬
combined the study of reason and scripture. They made ‫ الجاعل&&ة ك&&ل‬،‫بين البحث عن المعق&&ول والمنق&&ول‬
each of them an important fundamental and denied that
there was a real conflict between reason and scripture.
‫ المنك&&رة لتع&ارض العق&&ل‬،ً‫واح ٍد منهم&&ا أص&الً مهم&ا‬
One who denies reason denies scripture as well, since it ‫ ومن ك&&ذب العق&&ل فق&&د ك&&ذب‬،ً‫والش&&رع وكون&&ه حق&ا‬
is onlj' through reason that the truth of scripture is ‫ ولوال صدق‬،‫ إذ بالعقل عرف صدق الشرع‬،‫الشرع‬
known. Were it not for the truthful ness of the evidence ،‫دليل العقل لم&&ا عرفن&&ا الف&&رق بين الن&&بي والمتن&&بي‬
of reason, we should not know the difference between the ،‫ وكي&&ف يك&&ذب العق&&ل بالش&&رع‬.‫والص&&ادق والك&&اذب‬
true prophet [nabi] and the false [mutanabbi], nor
between the truthful person and the liar. How can reason
!!‫وما ثبت الشرع إال بالعقل؟‬
be denied by scripture, when scripture can only be
proven true by reason

12. These constitute the group who are in the right. They
have followed a proper procedure. Nevertheless, they
have climbed to a difficult level, have sought an exalted
goal, and have traveled an arduous road. How difficult is
the goal they have sought, and how rugged is the road
they have traveled! It may be level and easy in some
places, but it is arduous and difficult in most.
13. Indeed, one who has dealt with the sciences at length
and who has been involved in them extensively will be
able to reconcile reason and scripture in most cases with
simple interpretations. Nevertheless, there inevitably
remain two situations [in which interpretation is
difficult]: the first is the situation in which one is forced
to employ far-fetched interpretations from which
[rational] minds shrink, and the other is the situation in
ً ‫ وق&&د نهج&&وا منهج&&ا‬،‫وه&&ؤالء هم الفرق&&ة المحق&&ة‬
ً ‫ وطلبوا مطلب&&ا‬،ً‫ إال أنهم ارتقوا مرتقى صعبا‬،ً‫قويما‬
‫ فلق&&د تش&&وقوا إلى‬،ً‫ وس&&لكوا س&&بيالً ش&&اقا‬،ً‫عظيم &ا‬
،‫ وانتهج&&وا مس&&لكا ً م&&ا أوع&&ره‬،‫مطم&&ع م&&ا أعص&&اه‬
،‫ولعم&&ري إن ذل&&ك س&&هل يس&&ير في بعض األم&&ور‬
.‫ولكن شاق عسير في األكثر‬
‫ وكثر خوضه فيه&&ا‬،‫ من طالت ممارسته للعلوم‬،‫نعم‬
‫يقدر على التلفيق بين المعقول والمنقول في األك&&ثر‬
:‫ ويبقى ال محال&&ة علي&&ه موض&&عان‬،‫بتأويالت قريب&&ة‬
‫ تك&&اد تنب&&و‬،‫موضع يض&طر في&ه إلى ت&أويالت بعي&&دة‬
‫ وموضع آخ&&ر ال يت&&بين ل&&ه في&&ه وج&&ه‬،‫األفهام عنها‬
‫ من جنس‬،‫ فيكون ذل&&ك مش&&كالً علي&&ه‬،ً‫التأويل أصال‬

which one cannot determine how to make any
interpretation at all. This latter situation is a problem
similar to that of the letters mentioned at the beginning of
some of the suras [of the Qur'an],17 since no correct
explanation of them has been transmitted [to us].
Anyone who thinks that he has escaped from these two
situations does so either because of his deficiency in the
rational sciences and his ignorance of rational
impossibilities, so that he considers possible what he
does not know to be impossible, or because of his
deficiency in reading traditions, so that he has not
encountered many individual traditions which contradict
reason. I should therefore like to make three
recommendations:
[Three Recommendations]
14. The first recommendation is that one not aspire to
know all of that, and this was the purpose to which I was
directing my discourse. Such knowledge is not
something to be aspired to, and one should recite [the
verse from the Qur'an in which] God says, "And of
knowledge you have been vouchsafed but little" [17:85].
15. The second recommendation is that one should never
deny the testimony of reason, for reason does not lie.
Were reason to lie, it might lie in establishing scripture,
for it is by reason that we know scripture to be true. How
can the truthfulness of a witness be known through the
testimony of a lying character witness Scripture is a
witness for the details, and reason is the character
witness for scripture. If, then, it is necessary to believe
reason, one cannot dispute [the fact that] lo cation and
form must be denied to God. If you are told that works
are weighed, you will recognize that works are an
accident that cannot be weighed, and that interpretation
is therefore necessary.
16. If you hear that death is brought in the form of a fat
ram which is then slaughtered,18 you will know that
[such a statement] requires interpreta tion. The reason
for this is that death is an accident, and as such it cannot
be brought, for bringing constitutes movement, which is
impossible for an accident. Moreover, death does not
have the form of a fat ram, since accidents cannot be
transformed into bodies. Nor is death slaughtered, for
slaughtering involves separating the neck from the body,
and death has neither a neck nor a body. Death is an
accident, or the absence of an accident in the opinion of
Page 18 of 21
‫ إذا لم يص&&ح‬،‫الح&&روف الم&&ذكورة في أول الس&&ور‬
.‫فيها معنى بالنقل‬
‫ومن ظنَّ أن&&ه س&&لم عن ه&&ذين األم&&رين فه&&و إم&&ا‬
‫ وتباع&&&&ده عن معرف&&&&ة‬،‫لقص&&&&وره في المعق&&&&ول‬
‫ ف&&يرى م&&ا ال يع&&رف اس&&تحالته‬،‫المح&&االت النظري&&ة‬
‫ ليجتم&ع‬،‫ وإما لقصوره عن مطالع&ة األخب&ار‬.ً‫ممكنا‬
.‫له من مفرداتها ما يكثر مباينتها للمعقول‬
‫ فال&ذي أوص&يه ب&ه‬:‫فال&ذي أوص&يه ب&ه ثالث&ة أم&ور‬
:‫ثالثة أمور‬
،‫ أن ال يطم&&ع في االطالع على جمي&&ع ذل&&ك‬:‫أح&&دها‬
‫ ف&&إن ذل&&ك في‬،‫وإلى هذا الغ&&رض كنت أس&&وق الكالم‬
‫ (وم&&ا أوتيتم من‬:‫ وليت&&ل قول&&ه تع&&الى‬،‫غ&&ير مطم&&ع‬
.)ً‫العلم إال قليال‬
‫وال ينبغي أن يستبعد استتار بعض هذه األم&&ور على‬
‫ وليعلم أن‬،‫ فض&&الً عن المتوس&&طين‬،‫أك&&ابر العلم&&اء‬
‫العالم الذي يدعي االطالع على مراد النبي صلى هللا‬
‫عليه وسلم في جميع ذل&&ك ف&دعواه لقص&&ور عقل&ه ال‬
.‫لوفوره‬
،ً‫ أن ال يك&&ذب بره&&ان العق&&ل أص &ال‬:‫والوصية الثانية‬
‫ ولو ك&ذب العق&ل فلعل&ه ك&&ذب في‬،‫فإن العقل ال يكذب‬
‫ فكي&ف يع&رف‬،‫ إذ ب&ه عرفن&ا الش&رع‬،‫إثب&ات الش&رع‬
‫ص&&دق الش&&اهد بتزكي&&ة الم&&زكي الك&&اذب؟! والش&&رع‬
.‫ والعقل مزكي الشرع‬،‫شاهد بالتفاصيل‬
‫وإذا لم يكن ب&&& ٌّد من تص&&&ديق العق&&&ل لم يمكن&&&ك أن‬
.‫ ونفي الصورة‬،‫تتمارى في نفي الجهة عن هللا‬
‫ علمتَ أن األعم&ال‬،‫ إن األعم&ال ت&وزن‬:‫وإذا قيل لك‬
.‫ فال بد من تأويل‬،‫عرض ال يوزن‬
‫ (أن الموت ي&&ؤتى ب&&ه في ص&&ورة كبش‬:‫وإذا سمعت‬
‫ إذ الموت عرض ال‬،‫أملح فيذبح)ن علمت أنه مؤول‬
،‫ وال يجوز على الع&&رض‬،‫ إذ االتيان انتقا ٌل‬،‫يؤتى به‬
‫ إذ‬،‫وال يك&&&&ون ل&&&&ه ص&&&&ورة كص&&&&ورة كبش أملح‬
‫ إذ‬،‫ وال ي&&ذبح الم&&وت‬،ً‫األع&&راض ال تنقلب أجس&&اما‬
‫ والم&&وت م&&ا ل&&ه رقب&&ة‬،‫الذبح فصل الرقبة عن البدن‬
‫ فإنه عرض أو عدم ع&&رض عن&&د من ي&&رى‬،‫وال بدن‬
.‫ فإذن ال بد من التأويل‬،‫أنه عدم الحياة‬
 Page 19 of 21

those who believe that it is the absence of life. Therefore,

interpretation [of this statement] is inescapable.
‫ أن يك&فَّ عن تع&يين التأوي&&ل عن&د‬:‫والوصية الثالث&ة‬
17. The third recommendation is that one refrain from ‫ ف&&&إن الحكم على م&&&راد هللا‬،‫تع&&&ارض االحتم&&&االت‬
specifying an in terpretation when the [various] ‫سبحانه ومراد رسوله صلى هللا علي&ه وس&&لم ب&&الظن‬
possibilities [of interpretation] are incom patible.
Judgment concerning the intention of God or of His
‫ فإنم&&ا تعلم م&&راد المتكلم بإظه&&ار‬،‫والتخمين خط&&ر‬
Prophet by means of supposition and guessing is ‫ إال أن‬،‫ ف&&إذا لم يظه&&ر فمن أين تعلم م&&راده‬،‫م&&راده‬
dangerous. One knows the inten tion of a speaker only ‫ ويبط&&&ل الجمي&&&ع إال‬،‫تنحص&&&ر وج&&&وه االحتم&&&االت‬
when he reveals his intention. If he does not reveal his ‫ فيتعين الواحد بالبرهان‬،ً‫واحدا‬
intention, how can one know it, unless the various ‫ولكن وج&&&وه االحتم&&&االت في كالم الع&&&رب وط&&&رق‬
possibilities are limited and all but one of them is
eliminated. This one [intention] is then demonstrably
‫ ف&التوقف في‬،‫ فمتى ينحصر ذل&ك‬،‫التوسع فيها كثير‬
specified. Nevertheless, the various possibilities in the .‫التأويل أسلم‬
speech of the Arabs and the ways of expanding upon
them are many, so how can they be limited Refraining
from interpretation is therefore safer.
‫ وورد‬،‫ إذا ب&&&ان ل&&&ك أن األعم&&&ال ال ت&&&وزن‬:‫مثال&&&ه‬
18. For example, if it is clear to you that works cannot be ‫ ولف&&ظ‬،‫ ومع&&ك لف&&ظ ال&&وزن‬،‫الحديث ب&&وزن األعم&&ال‬
weighed, and the tradition concerning the weighing of ‫ وق&د ك&نى ب&ه‬،‫ وأمكن أن المج&از لف&ظ العم&ل‬،‫العمل‬
works comes up, you must interpret either the word
"weighing" or the word "works." It is possible that the
‫عن ص&&حيفة العم&&ل ال&&تي هي محل&&ه ح&&تى ت&&وزن‬
word used metaphorically is "works," and that it was ‫ واحتمل أن يكون المجاز هو لف&&ظ‬،‫صحائف األعمال‬
used in lieu of the register of works, in which they are ‫ وهو تعري&&ف مق&&دار‬،‫ وقد كنى به عن ثمرته‬،‫الوزن‬
recorded, and it is these registers of works which are ‫ وال&&وزن والكي&&ل أح&&د‬،‫ إذ ه&&و فائ&&دة ال&&وزن‬،‫العم&&ل‬
weighed. On the other hand, it is also possible that the ‫ فحكمك اآلن بأن المؤول لفظ العم&&ل‬،‫طرق التعريف‬
word used metaphorically is "weighing," and that it was
used in lieu of its effect, that is, the determination of the
‫ أو ال&&&&وزن دون العم&&&&ل من غ&&&&ير‬،‫دون ال&&&&وزن‬
amount of work, since that is the virility of weighing, ‫ حكم على هللا وعلى‬،‫استرواح فيه إلى عق&&ل أو نق&&ل‬
and weighing and measuring are way's of deter mining .‫مراده بالتخمين‬
[amounts]. If you conclude at this time that what is to be
interpreted is the word "works" rather than the word
"weighing," or "weighing" rather than "works," without
relying on either reason or scripture, you are making a
judgment about God and His intention by guessing, and
guessing and supposition are tantamount to ignorance.
19. Guessing and supposition are permitted as necessary ‫ وق&&د رخص في&&ه لض&&رورة‬،‫والتخمين والظن جه & ٌل‬
for the performance of acts of worship, piety, and other ‫العب&&&&ادات واألعم&&&&ال والتعب&&&&دات ال&&&&تي ال ت&&&&درك‬
works that are ascertained by ijtihad. Nevertheless,
matters unrelated to any action belong in the same
‫ وما ال يرتبط به عم&&ل إنم&&ا ه&&و من قبي&&ل‬،‫باالجتهاد‬
category as abstract sciences and beliefs, so on what ‫ فمن أين يتجاسر فيها‬،‫العلوم المجردة واالعتقادات‬
basis does one dare to make judgments in these matters ‫على الحكم بالظن؟‬
by supposition alone Most of what has been said in the ،‫وأك&&ثر م&&ا قي&&ل في الت&&أويالت ظن&&ونٌ وتخمين&&ات‬
way of interpretation consists of suppositions and :‫ وبين أن يق&&ول‬،‫والعاق&&ل في&&ه بينَ أن يحكم ب&&الظن‬
guesses. The rational person has the choice either of
judging by supposition or of saying; "I know that its
،‫&ذيب للعق&&ل‬
ٌ &‫ إذ في&&ه تك‬،‫أعلم أن ظ&&اهره غ&&ير م&&راد‬
literal meaning is not what is intended, because it ،‫ وال حاجة إلى أن أدري‬،‫وأما عينُ المراد فال أدري‬
contains what is contrary to reason. What exactly is ‫إذ ال يتعلق به عمل وال سبيل فيه إلى حقيقة الكشف‬
intended, however, I do not know, nor do I have a need .‫واليقين‬
to know, since it is not related to any action, and there is
‫ وهذا أصوب وأس&&لم‬،‫ولستُ أرى أن أحكم بالتخمين‬
no way truly to uncover [its meaning with] certainty.
‫ إذ ال‬،‫ وأق&&رب إلى األمن في القيام&&ة‬،‫عند ك&&ل عاق&&ل‬
Moreover, I do not believe in making judgments by َ‫ حكمت‬:‫يبع&&د أن يس&&أل في القيام&&ة ويط&&الب ويق&&ال‬
guessing." This is a safer and more proper choice for any ‫ لم لم تس&&تنبط مرادن&&ا‬:‫ وال يق&&ال ل&&ه‬،‫علين&&ا ب&&الظن‬
 Page 20 of 21

rational person. It also provides more security for the

day of resurrection, since it is not improbable that on the ‫الخفي الغامض الذي لم يؤمر في بعمل؟‬
day of resurrection he will be questioned [about his
judgments] and held accountable for them and be told, ‫وليس علي&&ك في&&ه من االعتق&&اد إال اإليم&&ان المطل&&ق‬
"You made a judgment about Us by supposition." He ‫ (آمنا به ك&&ل من‬:‫ وهو أن يقول‬،‫والتصديق المجمل‬
will not, however, be asked, "Why did you fail to )‫عند ربنا‬
discover Our obscure and hidden meaning [in a passage] ‫وبهذه الوصايا يستبين عذري في كراهيتي للج&&واب‬
in which there was no command for action .‫عن مثل هذه األسئلة‬
You have no obligation with respect to belief in it except
absolute faith and general acceptance of its truth." This
means that one should say, "We believe therein; the
whole is from our Lord."
 Page 21 of 21

Questions on Ibn Taymiyya's Treatise on Principles of

Tafsir
1. Ibn Taymiyya's treatise is a response to a request. In light of this request, what does Ibn Taymiyya
promise to provide in this treatise? (Your answer should be a numbered list of thimgs.) If you see a
summary of his answer right in the text please note it down.
2. Any single text can be read (or, understood) in a number of ways. With this in mind, what is the
significance of the sunnah in understanding the Quran?
3. Make a numbered list of the reasons why the understanding of the Companions is to be given
weight in understanding the Quran.
4. What factors does Ibn Taymiyya describe that might detract from the authority of interpretations
of the Quran that come to us from the Companions?
5. What use are the reports of the people of the book in interpreting the Quran?
6. What rules does Ibn Taymiyya prescribe in reporting disputed issues?
7. What is the source for the authority of statements of the Followers about Quran interpretation?
8. Formulate a brief statement of Ibn Taymiyya's position on when statements of the Followers about
the Quran are authoritative.
9. In his discussion of personal opinion in interpreting the Quran does Ibn Taymiyya allow for the
use of reason in interpreting the Quran?

Questions on Ghazali's Canon of Ta'wil

1. From your reading of Ibn Taymiyya, can you guess which of the five "groups" Ghazali would put
him in? Make sure you support any answer with references to specific passage numbers in the
readings.
2. What role does Ghazali allow for reason in understanding scripture?
3. The translator has announced this piece with a dramatic "...now for a totally different approach".
How much difference is there between Ghazali's approach and that of Ibn Taymiyya? Be specific,
be careful and give references to numbered paragraphs for all your claims.
4. Ibn Taymiyya's treatise suggests that it is written in response to a request. That should help you
determine what Ibn Taymiyya thought he was trying to do. What do you think Ghazali would say
he was trying to do in the piece he wrote? And now for the big question: by putting these two
pieces together in a section called "Varieties of Quran Interpretation," what do you think the
translator is trying to do? Think carefully about this: I don't want a knee-jerk reaction, I want a
well thought out analysis.