Exegesis of the Qur`an through the Qur`an

With complete clarity, the Qur`an introduces itself as the explainer of all things, when it states:

{ وَ نَزَّلْــنَا عَلَيْكَ الْكِتَابَ تِـبْـيَاناً لِّكُلِِّ شَيْءٍ }

“And We have sent down The Book (Qur`an) upon you (Muhammad) as a clarifier of all things.”[4]

If the Qur`an is an explainer of all things, then naturally it stands to reason that it would be an explainer of itself as well. Therefore, if there is some ambiguity in one verse of the Qur`an - and its ambiguity was for a purpose – we can resolve its ambiguity by referring to other verses which were revealed in regards to that same issue.

At this point, we present an example of this concept.

In Suratul Shu’ara (26), verse 173, Allah (awj) states the following in regards to the nation of (prophet) Lut (‘a):

{ وَ أَمْطَرْنَا عَلَيْهِمْ مَّطَراً فَسَآءَ مَطَرُ الْمُـنْذَرِينَ }

“And We rained down upon them a rain, and evil was the rain on those warned.”

This verse gives us a glimpse of the sending down of something, however it is not clear what sort of precipitation this was – was it a spatter of water or was it a raining down of stones? Therefore to clear this issue up, another verse of the Qur`an, which removes the ambiguity of the verse quoted above, is referred to in which we are told:

{ ...وَ أَمْطَرْنَا عَلَيْهِمْ حِجَارَةً مِّنْ سِجِّيلٍ... }

“…and We rained down upon them stones made from baked clay…”[5]

The word “حِجَارَةٌ”(stones) is the word, which clears up the ambiguity in the first verse.

In order for us to truly comprehend this third point, we present another example.

In one instance in the Qur`an, we read the following:

{ هَلْ يَنْظُرُونَ إِلاَّ أَنْ يَّأْتِـيَهُمُ اللٌّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلاَئِكَةُ وَقُضِيَ الأَمْرُ وَإِلـى اللٌّهِ تُرْجَعُ الأُمُورُ }

“ Will they wait until Allah comes to them in canopies of clouds, with Angels (in His train) and the question is (thus) settled? But to Allah do all affairs go back (for decision).”[6]

The apparent reading of this verse shows us that it is not free of ambiguity, since the coming and going of an object are characteristics for a physical entity and we know that the sacred essence of Allah (awj) is free from being a physical body. Thus, we must seek to remove the vagueness, which is contained in this verse through some other means.

One such way is to carefully review other similar verses of the Qur`an which repeat the same or close to the same wordings as this verse.

Such a similar verse is in Suratul Nahl (16), verse 33, which contains approximately the same wording. This other verse clearly shows us that the meaning of the ‘coming of the Lord’ as actually referring to the coming of ‘the commandments’ of Allah (awj) for the punishment and retribution and (also) the orders and prohibitions from Him:

{ هَلْ يَنْــظُرُونَ إِلاَّ أَنْ تَأْتِيَهُمُ الْمَلاَئِكَةُ أَوْ يَأْتِيَ أَمْرُ رَبِّكَ كَذٌلِكَ فَعَلَ الَّذِينَ مِنْ قَبْلِهِمْ وَمَا ظَلَمَهُمُ اللٌّهُ وَلٌكِنْ كَانُوا أَنْفُسَهُمْ يَظْلِمُونَ }

“Do they wait until the Angels come to them, or there comes the Command of your Lord (for their doom)? So did those who went before them (also wait). But Allah wronged them not, no, they wronged their own souls!”

With complete explicitness, this verse removes any ambiguity present in the first verse, and by adding the word “أمر ”

(the Command of Allah (awj)) the true subject of the verb ‘come’, is made clear.

This form of explanation (tafsir of one Qur`anic verse by another verse) is a certain and unfailing method, and is the tradition of the Imams of the Shifa and is something which even until now is employed by the erudite commentator of the Qur`an.

The commentary of the Qur`an by the great teacher, Aqa [Sayyid Muhammad Husayn] Tabataba’i entitled, al-Mizan fi Tafsir al-Qur`an, has been written following this particular method of commentary.

Of course this issue is something different than the issue of ‘looking at the harmony which exists between the verses of the Qur`an’, which we shall cover in detail later on in this discussion.

At this stage, the goal is merely to present the synoptic view of a verse through employing another verse. However at the next level, our goal is something different and thus at that stage, in order to reach to our own deduction of understanding a verse, we must not keep other verses of the Qur`an out of our attention [and only look at one verse without paying attention to other verses on the same topic].

It is incorrect to assume that if a verse’s apparent meaning is devoid of any ambiguity, one can interpret it without taking into regard those verses of the same issue and then attribute that meaning to Allah (awj)!

With that said, the difference between these two forms of commentary of the Qur`an should be clear to the reader.

Examining the Occasion of Revelation of the Verses

The Noble Qur`an was revealed over the span of twenty-three years, following a chain of questions and answers [from the people] or with various events and incidents taking place.

Having knowledge of the history of revelation of the verses offers us a clearer understanding of the meaning of each verse. However, this does not mean that without knowing the history of revelation we are unable to go forth and explain the Qur`an. Rather, since the verses of the Qur`an are a source of guidance, clear proofs, and the distinguisher between right and wrong, just as we are told that:

{ ...هُدىً لِّلنَّاسِ وَبَـيِّـنَاتٍ مِّنَ الْهُدى وَالْفُرْقَانِ... }

“…(this Qur`an is a) guide to mankind, and also clear (Signs) for guidance and judgement (between right and wrong)… ”[7]

and:

{ ...وَأَنْـزَلْنَا إِلَيْكُمْ نُوراً مُّبِيناً... }

“…and We have sent down to you the manifest light (the Noble Qur`an)…”[8]

thus naturally, this is exactly what has been meant and even without referring to the history of revelation of the verses, we are able to clearly understand their meaning.

However, with shifting our attention to the history of revelation of the verses, their meaning will become clearer and even more manifest.

At this point, we present an example that proves what we have just stated.

It is mentioned in Suratul Tawbah (9) that:

{ وَعَلى الثَّلاَثَةِ الَّذِينَ خُلِّفُوا حَـتَّى إِذَا ضَاقَتْ عَلَيْهِمُ الأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنْفُسُهُمْ وَظَنُّوا أَنْ لاَّ مَلْجَأَ مِنَ اللٌّهِ إِلاَّ إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا إِنَّ اللٌّهَ هُوَ التَّوَّابُ الرَّحِيمُ }

“(He - Allah - turned in mercy also) to the three who were left behind; (they felt guilty) to such a degree that the Earth seemed constrained to them for all its spaciousness, and their souls seemed straitened to them, and they perceived that there is no fleeing from Allah (and no refuge), but to Him. Then He turned to them that they might repent, for Allah is Oft-Returning, the Most Merciful.”[9]

There is no doubt that the meaning of the verse is clear, however a person would definitely have, in regards to the (deeper) meaning of this verse, the desire to know the following things:

1. Who are the three people referred to in this verse?

2. Why were they left behind?

3. How did the Earth become constrained for them?

4. How did their chests become straitened in regards to the life of this world and how did their souls face pressure?

5. How did they realize that other than Allah (awj), there is no other source of refuge?

6. What is the meaning of the ability or opportunity given by Allah (awj) to humans (Tawfiq) in relation to these people?

The answers to each of these questions can easily be achieved by referring to the history of revelation of this verse.

At this stage, it would not be out of place to remind ourselves of the following point which is that any narration which details the history of revelation of a particular verse of the Qur`an can not automatically be accepted. Rather, in regards to the trustworthiness of a tradition which contains the history of revelation (of a verse), there must be some measurements in place through which, the correct and incorrect narrations can be weighed. This is especially true when it comes to the history of revelation of the verses of the Qur`an which relate the stories of the previous prophets and the past generations of people as in this area of review, precaution must not be neglected as many of the narrations which discuss the history of revelation (of these types of instances) have been related from unknown and unfamiliar sources and as we know, we can never (blindly) accept historical narrations from such sources.

Unfortunately, many of the commentaries of the Qur`an do not take this point into consideration and therefore, some commentators have gone forth to relate any narration which accounts the history of revelation – even from people who are not trustworthy or reliable!