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A New Method of Interpreting the Quran
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[quote][size=1]Text[/size=1][blue]Text[/blue] Assalam alaikum, I have been re-reading and re-reading the ongoing discussions and pray, insha'allah, that whatever contributions I can make help with these discussions. I am a previous student, and like Bro Amr, have read things prior to some of the classes that I took through this organization. Please understand that my intention is to help add to further everyone's understanding and should I make mistakes, which I do, I do ask forgiveness. I find when I teach my students that understanding terms are very important, especially for newcomers to Islam that are trying to grapple with a lot of language adjustments. So, bear with me because we may have some who are not sure of terms as well. First of all, it helps to understand the purpose of hadith. The word 'hadith' means 'news, report or narration.' It is in this sense that the word is used in the Qur'an (see Surah 12:101 for example). Technically, however, the word 'hadith' (and its plural is ahadith) means in particular 'the reports (verbal or written) about the Sunnah (sayings, manners, etc) of the Prophet (SAW). These terms in Arabic are qaul (he said this....); fi'l - what he did and taqrir (what he silently approved in other's actions. Also, the Prophet (SAW) himself never asked anyone to record anything he did. And Tafsir and Hadith are two different expressions as I have heard some inter-relatedly used which causes confusion. The word 'tafsir' comes from 'fassara' which means 'to explain, to expound, to elucidate, to interpret.' The verbal noun of 'fassara' means 'the explanation or interpretation of something.' There is another opinion that states that the word 'tafsir' is a transposition from s-f-r, which means 'to expose, to uncover', for example: a woman who uncovers her face is called a 'saafirah' and the act of uncovering her face is called 'sufur.' So, accordingly this definition would mean 'uncovering the meanings and exposing the secrets of the Qur'an.' So, thank you for letting me get this far. Now, lets look at the Qur'an, which actually for those new to Islam, should always start with the Qur'an and work forwards. I find it disturbing that too much emphasis is placed on hadith and tafsir, where the emphasis should be the Qur'an itself. Abdur Rahama ibn 'Auf has narrated that the Prophet (SAW) said: [red]Text[/red]on the day of judgment, three things will be under the shade of the arsh (throne): one-the Holy Qur'an which will argue with men (the Qur'an has both an apparent and deeper meaning); the second will be amanat or trust and the third relates to kinship. O' Allah, have mercy on the person who upheld me and deprive him of your Mercy whosoever severed me.'[/red] Thus, the Qur'an has both an apparent and deeper meaning. The meaning of the expression 'outward and inward of the Qur'an' is evident, i.e. has an apparent meaning which can be understood by all who read it regardless of education, etc. But, there is a deeper spiritual significance that is not understood by everyone. In is in this vein that the Prophet (SAW) has said: [red]whosoever expresses his personal opinion in respect of anything in the Qur'an commits a mistake, even if he be right in his opinion.'[/red] [blue]Text[/blue] There are some that hold that the word 'outward', i.e. the body of the Qur'an refers to its words, which can be recited properly. The word 'inward' ie., spirit, refers to its meanings and underlying ideas, the understanding of which varies with the ability of the readers. So, here are two ways to look at the words inward and outward in relation to the Qur'an. Ibn e-Mas'ud has said: [red]If you seek knowledge, you should meditate on the meanings of the Qur'an because it embodies the history of the former times as well as the latter.[/red] Now to where interpreting comes in. It is, however, essential to observe the pre-requisites for interpreting the Qur'an. Just like one does not go into medical school without pre-med courses, likewise in learning in our topic. There is a really unfashionable behavior that those who possess little to almost no knowledge of Arabic vocabulary will offer their person opinions on the basis of vernacular translations of the Qur'an. There have been specialists who have laid down that anyone attempting a commentary on the Qur'an should be well versed in fifteen subjects. Time nor space allows me to elaborate, and if someone wants to know these things, let me know because I can give them to those interested. [red]And whosoever actions upon what he knows, then Allah (SWT) bestows upon him knowledge of things not known to him.[/red] It is with this special understanding that when Hadrat Ali (RA) was asked by the people if he had received from the Prophet (SAW) any special knowledge or instructions which were not received by others, ALi (RA) said: I swear by Him who made the Paradise and created life that I possess nothing special, except the clear understanding which almightly Allah (SWT) bestows upon a person in respect of the Qur'an.' The branches of knowledge are like tools, essential pre-requisites. Likewise, there are three people not blessed with complete understanding of the Qur'an: (1) one now well versed in Arabic; (2) one who persists in commiting a major sin or indulges in the act of religious innovation (blackens one's heart and prevents him or her from understanding the Qur'an); (3) one who is a rationalist, even in the matter of faith and feels embarrassed when he reads the 'ayat' and cannot fully rationalize it. I like what Ibn Khaldun stated in his book entitled 'Muqaddima: when it comes to reports, if one relies only on the method of transmission without evaluating thse reports in light of the principles of human conduct, the fundamentals of politics, the nature of civilization, and the conditions for social associations, and without comparing ancient sources to contemporary sources, and the present to the past, he (she) could fall into errors and mistakes and could deviate from the path of truth. Historians (Qur'anic) interpreters and leading transmitters have often fallen into error by accepting the authenticity of certain reports and incidents. This is because they relief only on the transmission, whether of value or worthless. They did not carefully inspect these reports in light of fundamental principles of historical analysis, or compare the reports to each other or examine them according to the standards of wisdom or investigate the nature of beings. Furthermore, they did not decide on the authenticity of these reports according to the standards of reason and discernment. Consequently, they were led astray from the truth and became lost in the wilderness of error and delusion.' As an added footnote to the above statement, Ibn Khaldun argues reliance on the science of transmission (ilm al-riwayah or ilm al-hadith) alone is erroneous. Chains of transmission are only one of the factors to be evaluated in considering the authoritativeness of a tradition. Ilm al riwayah cannot exclude ilm al-dirayah (the study of plausibility, weight and implications of tradition). Ilm al-dirayah must include evaluating the historical plausibility and social implications of a tradition. The fact that a particular tradition has an impeccable chain of transmission is only the first step in assessing its authenticity. Furthermore, even if a tradition's authenticity is probable, the fact standing alone is not probative as to the weight to be given to the tradition, especially when used to make a legal determination. The bottom line is that the best method of explaining the Qur'an is with the QUr'an. What is mentioned in general terms in one place is usally explained in another. When this is not easily found, then we are to look at the SUnnah of the Prophet (SAW) because its main purpose is to explain the QUr'an and elaborate on the meanings. In Ahmad 4:131: the Prophet (SAW) said: I was given the Qur'an and its equal with it' (referring to his Sunnah). The Sunnah is a revelation from Allah just as the Qur'an, although it was not sent down like the Qur'an and also is not recited like the Qur'an; hence, one seeks the tafsir of the Qur'an with the Qur'an itself and the Sunnah. If one is not able to find Tafsir in the QUr'an of the Qur'an, then there are other steps. As one reply stated and I agree: whoever explains the Qur'an with his opinion or with what he has no knowledge of, then let him assume his seat in the Fire.' It is a long commentary by me and I apologize by it, however, I had 5 pages of commentary to review in order to think how to present another way to interpret and understand the various sources. Use this course for laying a proper foundation; without it, a foundation will crumble even in our knowledge. As my own note to some of this, hadith has been set up on a shelf and left to the cobwebs of 10th century. I personally feel that hadith needs to be re-examined and many rescruitenized in the science of hadith, especially when they transgress the spirit of justice, which the QUr'an speaks about. The hijab, for instance, is not the 6th pillar of Islam. If it were so, then it would be clear. However, there are multiple writings and I have reviewed much history from available sources I have had so far and feel that whether or not one wears it is not as important as the issue of modesty which is addressed to both genders and the hijab, if you will is over our hearts in our living Islam. May Allah (SWT) forgive me my mistakes and errors, and may this be of benefit to the discussion. If it is not, I sincerely also apologize for misunderstanding the confusion that I felt was underlying most of what I read. May Allah (SWT) bless all of you, and to the instructor, Dr. Tariq, as I think the discussions are helpful, even if we only return back to where we have started in the first place. Wassalam alaikum wa rahmatuallah wa barakatu, Sr Saraj[/quote]
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