Regarding New Explanations of the Qur’an: Sheikh Muhammad Bazmool

One of the valuable works of sheikh Muhammad Bazmool is entitled “Misleading Phrases”, in which the sheikh clarifies a series of wordings which are either frequently misused, misunderstood, or simply incorrect. What follows is an excerpt from that work:

ومن هذه العبارات الموهمة: قول بعضهم: “القرآن العظيم له تفسير في كل زمان بما يناسبه”. ـ

And another one of these misleading phrases is what some people say, that “There is an appropriate explanation of the Qur’an for each era.”

إطلاق هذه الكلمة لا يجوز، فإن الرسول صلى الله عليه وسلم هو أعلم الخلق بكلام الله ومعانيه، وما مات إلا وقد فسر القرآن جميعه، وأخذ عنه هذا التفسير صحابته رضوان الله عليهم، وعنهم التابعون، فمن فسر القرآن بتفسير يخرج عن تفسير الرسول صلى الله عليه وسلم وصحابته، خرج عن الصراط المستقيم في تفسير القرآن العظيم، وشاق الله ورسوله، (وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيراً)(النساء:115). ـ

Taken on its own, this statement is not acceptable. For the Messenger (ﷺ) was the most knowledgeable member of the creation regarding the speech of Allah and its meanings, and he did not die until after he had already explained the entire Qur’an. And his Sahabah (may Allah be pleased with them) took this explanation from him, and the Taabi’oon took it from them. So whoever explains the Qur’an with an explanation which departs from the tafsir of the Messenger (ﷺ) and his Sahabah, then he has departed from the Straight Path in relation to the tafsir of the Qur’an, and he has opposed Allah and His messenger:

وَمَن يُشَاقِقِ الرَّ‌سُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ‌ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرً‌ا

And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will give him what he has taken and drive him into Hell, and evil it is as a destination. [4:115]

وإذا كان مراد هذا القائل أن القرآن العظيم تظهر لآياته في كل زمان معان يتوسع بها معنى الآية و لا يخرج فيها عن ما قرره الرسول صلى الله عليه وسلم وصحابته، فإن هذا المعنى للعبارة سائغ، إلا أنه يشترط في قبول هذه المعاني التي يتوسع بها معاني الآيات ما اشترطه أهل العلم في قبول التفسير بالرأي، وهي الشروط التالية: ـ

However, if the meaning intended by this speaker is that the Qur’an manifests its signs in every era in nuances that expand the meaning of an ayah without going beyond the bounds of what the Messenger (ﷺ) and his Sahabah had settled upon – then this meaning of the phrase is acceptable. However, the acceptance of these new meanings which expand the meanings of ayaat is predicated upon their fulfillment of the conditions for the acceptance of opinion-based tafsir set forth by the people of knowledge. And those conditions are as follows:

الأول : أن لا يخالف التفسير بالمأثور مخالفة تضاد. ـ
الثاني : أن يوافق سياق الآية وسباقها ولحاقها. ـ
الثالث : أن لا يخرج عن دلالة اللفظ من جهة اللغة. ـ
الرابع : أن لا يخالف أصول الشريعة. ـ
الخامس : أن لا يكون فيه نصرة لأقوال أهل البدع والضلال. ـ

First: That it must not differ from the narration-based tafsir in a contradictory manner.

Second: That it must be in accord with the context of the ayah itself as well as the surrounding ayaat.

Third: That it must not depart from what the wording of the ayah indicates linguistically.

Fourth: That it must not be at odds with the fundamentals of the Sharee’ah.

Fifth: That it must not contain anything which aids or supports the positions of the people of innovation and misguidance.

ومن هذه الشروط تعلم أن التفسير العلمي لبعض الآيات يشترط في قبوله هذه الشروط حتى يقبل، مع ملاحظة أن القرآن العظيم كتاب هداية وإعجاز، وليس كتاب علوم تطبيقية أو طبيعية، فلا ينبغي أن يجعل المسلم همه أن يجد لكل حقيقة علمية أصلاً في القرآن العظيم ، فإن القرآن العظيم لم ينزل لهذا، ولكن في سياق معانيه وموضوعاته أي إشارة تأتي فيه لأمر من أمور الكون لا تأتي إلا على ما هو حقيقة علمية عند أهلها. ـ

And so, by these conditions you know that the acceptance of the scientific explanations for some ayaat is subject to meeting these conditions. Otherwise, if they do not meet these conditions they are not accepted. And it bears mentioning here that the Qur’an is a book of guidance and is inimitable in nature, and it is not some science textbook. Therefore, it is not appropriate for the Muslim to concern himself with finding a basis for every scientific fact within the Qur’an. The Qur’an was not revealed for that purpose. However, the Qur’an does not contain any indication regarding any issue from the affairs of the natural world within its context, its meanings, or its subject matter except that this indication is scientifically correct as is known by the experts.

[Taken from Misleading Phrases by sheikh Muhammad Bazmool, as found here.]

See also: The Importance of Tafsir and its Sources: Sheikh al-Fawzan

See also: Narration-based Tafsir before Opinion-based Tafsir: Sheikh Saalih Aal al-Sheikh

See also: On Modern Readings of the Qur’an and Sunnah: Sheikh Muhammad Bazmool

See also: The Types of Tafsir: Sheikh Muhammad Bazmool

See also: The Conditions for Making Tafsir: Sheikh Saalih Aal al-Sheikh


3 thoughts on “Regarding New Explanations of the Qur’an: Sheikh Muhammad Bazmool

  1. Pingback: fulfillment of the conditions for the acceptance of opinion-based tafsir set forth by the people of knowledge. And those conditions are as follows: – Daawatussalaffiya – Authethic knowledge based on Quran and Sunnah

  2. Pingback: The Difference Between Narration-based Tafsir and Opinion-Based Tafsir: Sheikh Muhammad Bazmool | Tulayhah

  3. Pingback: On Modern Readings of the Qur’an and Sunnah: Sheikh Muhammad Bazmool | Tulayhah

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