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.3 The first part of the Qur1an should not beinterpreted by anyone and the second part can only be understood by means of anexplanation of the Prophet; otherwise, it is interpretation by personal opinion(tafsir bi l-ra1y).4 The best interpreters of the Qur1an will be those who are clear-est in proving their interpretations based on the most authentic traditions of theProphet and their knowledge of Arabic language.Furthermore, they will notdisagree with what has been said by the Companions and Followers of the Prophet,and the men of knowledge in the community.5 After al-Tabari there were religiousscholars who believed that any commentary that did not base itself entirely on the47 HERMENEUTICSearly interpretative tradition (tafsir bi1l-ma1thur) was an interpretation by personalopinion (tafsir bi1l-ra1y), and therefore prohibited.Al-Ghazali was one of the firstto contest this view.Al-Ghazali on tafsir bi1l-ra1yAl-Ghazali addressed the problem of defining what constitutes tafsir bi1l-ra1y aspart of his defense of Sufi Qur1anic interpretation in his Ihya1 2ulum al-din.What is intended by [the prohibition on commentary of the Qur1an] musteither be a restriction to what has been transmitted (naql) or heard[from authorities] (masmu2), abandoning any deduction (istinbat) andindependent understanding (istiqlal bi1l-fahm), or what is intended issomething else.It is completely wrong to think that what is intendedis that one should not speak about the Qur1an except according to whatone has heard, for several reasons.6Al-Ghazali presents four arguments for not confining commentary to the trans-mitted tradition.First, the traditions traceable to the Prophet explain only part ofthe Qur1an.Most of the transmitted exegetical tradition comes from Companionssuch as Ibn 2Abbas and Ibn Mas2ud and represents their own opinions, not whatthey heard from the Prophet himself.Therefore, these interpretations can becalled tafsir bi1l-ra1y.Second, the Companions and early exegetes had disagreementsover the interpretation of Qur1anic verses.Third, there is a distinction betweeninterpretation and revelation.This is demonstrated in the Prophet s prayer for Ibn2Abbas, O God, instruct him in religion and teach him interpretation (ta1wil). Al-Ghazali asks, If interpretation was what has been heard [from authorities](masmu2) like what has been revealed (tanzil), what would be the purpose ofgranting him that? 7 Fourth, the Qur1an confirms the possibility of deduction(istinbat) independent of transmitted knowledge in Qur1an 4:83, Truly, thoseamong them who are able to deduce (the matter) (yastanbitunahu) know it. 8Having discussed what the hadith on tafsir bi l ra1y does not mean, al-Ghazalicontinues with what he believes is the correct interpretation of the ban on tafsirbi1l-ra1y.The prohibition is for one of two reasons: The first is where someone hasan opinion (ra1y) regarding something to which he is inclined by hisnature (tab2) and inclination (hawa), so he interprets (yata1awwalu) theQur1an in accordance with his opinion and inclination so that he canargue for the authenticity of his own objective (gharad).If he did nothave that opinion and inclination, that meaning would not have appearedto him from the Qur1an.Sometimes this is done knowingly like the one who argues for theauthenticity of his innovation (bida2) by means of some verses of the48 1SÁFI QUR ANIC INTERPRETATIONQur1an, knowing that that is not what is meant by the verse, but he seeksto deceive his opponent by it.Other times it may be done unknowingly but, since the verse has apotentiality for more than one meaning, his understanding of it inclinesto the sense which agrees with his objective, that view having been pre-ferred because of his opinion and inclination.He has commented bymeans of his opinion, i.e., his opinion has led him to that commentary.Ifhe did not have that opinion, then he would not have preferred that sense.Other times he may have a sound objective, and so he seeks someindication (dalil) for that from the Qur1an and then proves it with some-thing he knows was not intended for that.this is like someone whocalls for struggle with the hard heart and says, God says, Go toPharoah.Truly, he has transgressed, (20:24) and he points to his ownheart and indicates that that is what was intended by Pharoah.This kind[of interpretation] is what some preachers do with sound intentions ofbeautifying their talk and attracting the listener, but it is prohibited.Thebatiniyya have utilized this with corrupt intentions to deceive people andinvite them to their false school of thought.In accordance with theiropinion (ra1y) and school of thought, they bring the Qur1an down to mat-ters which they most certainly know are not what was intended by it.These categories are the first of the two reasons for the prohibition oftafsir bi1l-ra1y.What is meant [in the hadith] by personal opinion (ra1y)is the false personal opinion that agrees with inclination (hawa) withoutsound personal effort (al-ijtihad al-sahih).Personal opinion (ra1y)includes the true and the false.That which agrees with inclination(hawa) can be designated by the term ra1y [ Pobierz caÅ‚ość w formacie PDF ]
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.3 The first part of the Qur1an should not beinterpreted by anyone and the second part can only be understood by means of anexplanation of the Prophet; otherwise, it is interpretation by personal opinion(tafsir bi l-ra1y).4 The best interpreters of the Qur1an will be those who are clear-est in proving their interpretations based on the most authentic traditions of theProphet and their knowledge of Arabic language.Furthermore, they will notdisagree with what has been said by the Companions and Followers of the Prophet,and the men of knowledge in the community.5 After al-Tabari there were religiousscholars who believed that any commentary that did not base itself entirely on the47 HERMENEUTICSearly interpretative tradition (tafsir bi1l-ma1thur) was an interpretation by personalopinion (tafsir bi1l-ra1y), and therefore prohibited.Al-Ghazali was one of the firstto contest this view.Al-Ghazali on tafsir bi1l-ra1yAl-Ghazali addressed the problem of defining what constitutes tafsir bi1l-ra1y aspart of his defense of Sufi Qur1anic interpretation in his Ihya1 2ulum al-din.What is intended by [the prohibition on commentary of the Qur1an] musteither be a restriction to what has been transmitted (naql) or heard[from authorities] (masmu2), abandoning any deduction (istinbat) andindependent understanding (istiqlal bi1l-fahm), or what is intended issomething else.It is completely wrong to think that what is intendedis that one should not speak about the Qur1an except according to whatone has heard, for several reasons.6Al-Ghazali presents four arguments for not confining commentary to the trans-mitted tradition.First, the traditions traceable to the Prophet explain only part ofthe Qur1an.Most of the transmitted exegetical tradition comes from Companionssuch as Ibn 2Abbas and Ibn Mas2ud and represents their own opinions, not whatthey heard from the Prophet himself.Therefore, these interpretations can becalled tafsir bi1l-ra1y.Second, the Companions and early exegetes had disagreementsover the interpretation of Qur1anic verses.Third, there is a distinction betweeninterpretation and revelation.This is demonstrated in the Prophet s prayer for Ibn2Abbas, O God, instruct him in religion and teach him interpretation (ta1wil). Al-Ghazali asks, If interpretation was what has been heard [from authorities](masmu2) like what has been revealed (tanzil), what would be the purpose ofgranting him that? 7 Fourth, the Qur1an confirms the possibility of deduction(istinbat) independent of transmitted knowledge in Qur1an 4:83, Truly, thoseamong them who are able to deduce (the matter) (yastanbitunahu) know it. 8Having discussed what the hadith on tafsir bi l ra1y does not mean, al-Ghazalicontinues with what he believes is the correct interpretation of the ban on tafsirbi1l-ra1y.The prohibition is for one of two reasons: The first is where someone hasan opinion (ra1y) regarding something to which he is inclined by hisnature (tab2) and inclination (hawa), so he interprets (yata1awwalu) theQur1an in accordance with his opinion and inclination so that he canargue for the authenticity of his own objective (gharad).If he did nothave that opinion and inclination, that meaning would not have appearedto him from the Qur1an.Sometimes this is done knowingly like the one who argues for theauthenticity of his innovation (bida2) by means of some verses of the48 1SÁFI QUR ANIC INTERPRETATIONQur1an, knowing that that is not what is meant by the verse, but he seeksto deceive his opponent by it.Other times it may be done unknowingly but, since the verse has apotentiality for more than one meaning, his understanding of it inclinesto the sense which agrees with his objective, that view having been pre-ferred because of his opinion and inclination.He has commented bymeans of his opinion, i.e., his opinion has led him to that commentary.Ifhe did not have that opinion, then he would not have preferred that sense.Other times he may have a sound objective, and so he seeks someindication (dalil) for that from the Qur1an and then proves it with some-thing he knows was not intended for that.this is like someone whocalls for struggle with the hard heart and says, God says, Go toPharoah.Truly, he has transgressed, (20:24) and he points to his ownheart and indicates that that is what was intended by Pharoah.This kind[of interpretation] is what some preachers do with sound intentions ofbeautifying their talk and attracting the listener, but it is prohibited.Thebatiniyya have utilized this with corrupt intentions to deceive people andinvite them to their false school of thought.In accordance with theiropinion (ra1y) and school of thought, they bring the Qur1an down to mat-ters which they most certainly know are not what was intended by it.These categories are the first of the two reasons for the prohibition oftafsir bi1l-ra1y.What is meant [in the hadith] by personal opinion (ra1y)is the false personal opinion that agrees with inclination (hawa) withoutsound personal effort (al-ijtihad al-sahih).Personal opinion (ra1y)includes the true and the false.That which agrees with inclination(hawa) can be designated by the term ra1y [ Pobierz caÅ‚ość w formacie PDF ]