Can Contemporary Scholars Author New Books on Tafsir?

Answered by Shaykh Anas Al-Musa

Question

Is it permissible to author new books of Tafsir (exegesis of the Quran) by scholars in our era?

Answer

In the name of Allah, the Most Gracious, the Most Merciful,

All praise is due to Allah, Lord of all worlds, and peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.

The Necessity of Modern Tafsir

Yes, it is permissible to author new books of Tafsir by scholars in our era; indeed, today there is a pressing need to explore modern interpretations of the Quran that align with contemporary realities. These interpretations should be characterized by simplicity and avoid the complexities found in the exegeses of earlier scholars.

The need for Tafsir does not cease with one era or in one place; this is because the Quran is not a collection of poetry whose verses can be explained once, and then no further explanation is needed—exalted is Allah, and majestic is His Book.

Endless Depths of the Quran

The Glorious Quran is a rich treasure and a boundless ocean whose wonders never cease. It encompasses an immense amount of knowledge and sciences that cannot be fully enumerated. No matter how much of its knowledge becomes apparent to people, there is always more to be uncovered in terms of knowledge, wisdom, divine legislation, and guidance that can benefit humanity. As scholars delve deeper into its depths, they extract more and more meanings.

The Quran is a miracle that continuously reveals greater miracles, and a clear sign containing many signs. When the jinn heard it, they did not delay in turning to their people to warn them:

“Indeed, we have heard a wondrous recitation. It leads to Right Guidance so we believed in it, and we will never associate anyone with our Lord (in worship).” [Quran, 72:1-2]

Ibn Abi Dunya stated regarding the Quran and its sciences: “And the sciences of the Quran, and what is derived from it, is an ocean without shore.” [Suyuti, al-Itqan fi ‘Ulum al-Quran]

It was reported by Ibn ‘Abbas (Allah be pleased with him), who said:

“Indeed, the Quran has dimensions and varieties, appearances and depths, its wonders do not cease, and its goals are not reached. Those who delve into it gently will be saved, and those who delve into it harshly will go astray. It contains narratives and parables, prohibitions and permissions, abrogating and abrogated verses, and clear and ambiguous verses; its exterior is its recitation, and its interior is its interpretation. Therefore, associate with the scholars regarding it, and avoid the foolish, and beware the slip of the scholar.” [Suyuti, al-Itqan fi ‘Ulum al-Quran (attributed to Ibn Abi Hatim); Tayyar, Mawsu‘at al-Tafsir bi al-Ma’thur]

After all that has been mentioned, we should not be surprised by the multitude of Tafsirs that have been authored, nor should we find it strange that the movement to author interpretations continues to our day and even multiplies; because these are interpretations linked to a book whose wonders do not cease, whose marvels do not end, and whose benefits do not stop, a book with which our Lord, Exalted be He, replaced previous scriptures.

It is a book that compiles many meanings in a few words, and it is a book that “It cannot be proven false from any angle. (It is) a revelation from the (One Who is) All-Wise, Praiseworthy.” [Quran, 41:42], filled with concepts and secrets, and subtle points; thus, it is natural for scholars never to be satiated by it.

Reflections on the Quran’s Complexity

The variety of Tafsirs reflects the diverse perspectives on this noble book; some scholars focus on its stories and the lessons therein, some on its jurisprudential rulings, some on its allegorical meanings, some on the scientific truths it mentions, some on the miraculous nature of its words, and so forth…

Linguists have not exhausted it, and scholars of medicine and astronomy are still amazed by the scientific truths it discusses. As science advances, it continues to unveil new mysteries that were not noticed by earlier generations. And Allah (Most High) truly says:

“Do they not then reflect on the Quran? Had it been from anyone other than Allah, they would have certainly found in it many inconsistencies.” [Quran, 4:82]

Some important considerations on interpreting the Quran:

Tafsir

Tafsir is the science through which the Book of Allah, revealed to His Prophet Muhammad (Allah bless him and grant him peace), is understood, its meanings clarified, and its laws and wisdom extracted. Scholars have unanimously agreed that Tafsir is one of the collective obligations (Fard Kifaya) and one of the most noble of the Islamic sciences.

Hasan said: “Allah did not reveal a verse except that He loves that its reasons for revelation and intended meanings are known.” [Alusi, Ruh al-Ma‘ani ]

Ibn ‘Abbas used to say, “One who reads the Quran but does not properly interpret it is like the Bedouin who babbles poetry.” [Suyuti, al-Itqan fi ‘Ulum al-Quran]

Here, “babbles” refers to reading quickly and abruptly.

Sa‘id Ibn Jubayr, taking from his teacher Ibn ‘Abbas, said: “Whoever reads the Quran and then does not interpret it is like the blind or like the Bedouin.” [Tabari, Jami‘ al-Bayan]

Abu Bakr al-Siddiq (Allah be pleased with him) said: “To clarify a verse of the Quran is dearer to me than memorizing it.” [Suyuti, al-Itqan]

One of the Prophet’s companions said: “If I knew that traveling for forty nights would enable me to clarify a verse from the Book of Allah, I would do it.” [Ibn Salam, Fada’il al-Quran; Suyuti, Mu‘tarak al-Aqran fi I‘jaz al-Quran]

The Noblest Craft

It is said that the noblest craft that a person can engage in is the interpretation of the Quran because a craft is ennobled by:

• The nobility of its subject: For instance, working with gold and silver is more noble than tanning, because the subject of the former, precious metals, is more noble than that of tanning, which involves dead animal hides.
• The nobility of its purpose: Like the craft of medicine, which aims to benefit health.
• The intense need for it: Muslims need jurisprudence in every detail of their lives.

Knowing this, the craft of Tafsir is indeed noble from these three aspects. [Alusi, Ruh al-Ma‘ani]

The Need for Tafsir Increases with the Passage of Time

As we move further away from the blessed era of the Prophet, the need for Tafsir becomes greater.

Suyuti stated: “The Quran was revealed in the Arabic language at a time when the Arabs were most eloquent. They knew its apparent meanings and rulings. However, the subtleties of its inner meanings became apparent to them only after discussion and reflection, often through their questions to the Prophet (Allah bless him and give him peace)… And we are in need of what they needed and even more, due to our limitations in understanding the rulings of the language without formal learning. Thus, we are the most in need of Tafsir.” [Suyuti, al-Itqan fi ‘Ulum al-Quran; Ghanim Quduri, Muhadharat fi ‘Ulum al-Quran]

What Imam Suyuti mentioned about the need for Tafsir in his time applies even more to us today.

Predecessors’ Insights on Tafsir and Quranic Reflection

• Abu Darda’ said, “A man does not understand all jurisprudence until he can find multiple perspectives in the Quran.” [‘Ali Qari, Mirqat al-Mafatih Sharh Mishkat al-Masabih; Suyuti, al-Itqan fi ‘Ulum al-Quran]
• Ibn Mas‘ud stated, “Whoever desires the knowledge of the early and the late generations should delve into the Quran.” [Suyuti, al-Itqan fi ‘Ulum al-Quran]
• It is said by some scholars, “Every verse has sixty thousand understandings.” [Suyuti, al-Itqan fi ‘Ulum al-Quran; Abyari, al-Mawsu‘a al-Quraniyya]
• Sufyan Ibn ‘Uyayna, regarding the verse, “I will turn away from My signs those who act unjustly with arrogance in the land.” [Quran, 7:146], explained it as “I will deprive them of understanding the Quran and turn them away from My signs.” [Tabari, Jami‘ al-Bayan]
• Ibn ‘Abbas commented on the verse, “He grants wisdom to whoever He wills. And whoever is granted wisdom is certainly blessed with a great privilege. But none will be mindful (of this) except people of reason.” [Quran, 2:269], saying, wisdom here means knowledge of the Quran, its abrogating and abrogated verses, its clear and ambiguous parts, its precedents and successors, what is lawful and unlawful, and its examples. [Tabari, Jami‘ al-Bayan; Muhasibi, Fahm al-Quran]
• Also, Ibn ‘Abbas said, “He grants wisdom,” means its interpretation, for both the righteous and the wicked have read it.
• Abu Darda’ on “He grants wisdom” said: It refers to reading the Quran and reflecting on it. [Ibn Abi Hatim, Tafsir al-Quran]
• ‘Amr Ibn Murra said, “I would be saddened whenever I came across a verse in the Book of Allah that I did not understand because I heard Allah saying: ‘These are the parables We set forth for humanity, but none will understand them except the people of knowledge.’ [Quran, 29:43].” [Ibn Hajar, al-‘Ujab fi Bayan al-Asbab; Suyuti, al-Durr al-Munthur]

These and many other statements indicate that the realm of understanding the meanings of the Quran is vast and broad and that the transmitted explanations of its apparent text do not exhaust what can be comprehended through reflection and hearing.

Key Considerations for Authoring New Tafsir Books

While it is permissible to write new books on Tafsir, not everyone is qualified to undertake the interpretation of the Quran. It requires specific qualifications, with fifteen essential areas of knowledge required for a scholar to competently interpret the Quran:

• Language (Luga): Essential for explaining the vocabulary and meanings of words as originally intended.
• Grammar (Nahw): Since meaning can change based on grammatical cases, it must be considered.
• Morphology (Sarf): This involves understanding the structures and forms of words.
• Etymology (Ishtiqaq): Names can have varied meanings based on their root origins, such as “Masih (المسيح)” whether it could be derived from “السياحة” or “المسح”.
• Semantics, Rhetoric, and Eloquence (Ma‘ani, Bayan, Badi‘): These sciences are crucial for understanding the unique configurations of speech, clarity or ambiguity in expressions, and the beautification of speech. These three form the core sciences of rhetoric, vital for grasping the miraculous nature of the Quran.
• Science of Quranic Readings (Ilm al-Qira’at): This helps in understanding how the Quran should be pronounced and in choosing among various interpretative possibilities.
• Principles of Islamic Theology (Usul al-Din): Used to discern what is impossible, necessary, or permissible within Islamic doctrine.
• Principles of Islamic Jurisprudence (Usul al-Fiqh): Essential for deriving and reasoning legal rulings from the Quran.
• Revelatory Circumstance (Asbab al-Nuzul) and Stories (Qasas): Knowing the reasons behind each revelation helps clarify the context and meaning of verses.
• Abrogation (Naskh wa Mansukh): To distinguish between what is abrogating and what is abrogated in the Quran.
• Islamic Jurisprudence (Fiqh): Understanding the legal rulings and commandments.
• Prophetic Traditions (hadiths) explaining the Quran: Essential for clarifying ambiguous verses and concepts.
• Divine Gift of Understanding (Ilm al-Mawhiba): A special knowledge bestowed by Allah to those who act upon their knowledge. [Alusi, Ruh al-Ma‘ani]

Summary

Finally, in the modern era, many contemporary books on Tafsir have emerged that are aligned with present-day realities and are understandable to readers due to their use of simple language and avoidance of complexities, focusing on the intended meaning of the verses. However, caution is needed as some of these interpretations are not reliable, and others may deviate from the truth. Therefore, I advise the you to refer to established methodologies of Tafsir scholars and Quranic sciences, and consult reliable scholars to discern any flaws in certain Tafsir works, thus ensuring one is well-informed and cautious.

May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.