Examples of Blame-worthy Opinion-based Tafsir: Sheikh Muhammad Bazmool

Sheikh Muhammad ibn ‘Umar Bazmool, a professor at Umm al-Qura University in Mecca, discusses some examples of “blame-worthy Opinion-based Tafsir“. For those not familiar with this term, you may want to read this article – The Difference Between Narration-based Tafsir and Opinion-Based Tafsir: Sheikh Muhammad Bazmool – before proceeding:

أمثلة من التفسير بالرأي المذموم؛ ـ

Some Examples of Blame-worthy Opinion-Based Tafsir

قول باطنية الشيعة في تفسير قوله تعالى: (إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً ) [البقرة: 67]، قالوا: هي عائشة. وقولهم في تفسير قوله تعالى: {فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ} [التوبة: 12]؛ هم أبوبكر وعمر. وهذا التفسير يخالف ما تقرر في الشرع من فضل أمهات المؤمنين، زوجات الرسول صلى الله عليه وسلم. ويخالف ما تقرر في الشرع من فضل أبي بكر وعمر رضي الله عنهما، فهذا التفسير باطل لمخالفته المتقرر في الشرع على خلافه. ـ

○ The position of the Baatini Shi’a [those Shi’a who search for hidden meanings in the texts, regardless of whether the texts support those meanings or not] regarding the explanation of Allah’s statement:

إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُوا بَقَرَةً

Indeed, Allah commands you to slaughter a cow [2:67]

is that this is referring to ‘Aa’ishah. And their position regarding the explanation of Allah’s statement:

فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ

then fight the leaders of disbelief, for indeed, there are no oaths to them [9:12]

is that this is referring to Abu Bakr and ‘Umar.

This first explanation contradicts the great virtues of the Mothers of the Believers, the wives of the Messenger (ﷺ), which are emphasized in the sharee’ah. And this second explanation contradicts the great virtues of Abu Bakr and ‘Umar (may Allah be pleased with them both) which are also emphasized in the sharee’ah. So these explanations are invalid and false due to their complete opposition to what the sharee’ah affirms.

وقول المعتزلة والأشاعرة والمؤولة في تفسير قوله تعالى: {الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى} [طه: 5]، استوى بمعنى استولى وهذا التفسير والتأويل باطل، لأنه يخالف التفسير المأثور من أن معنى استوى : علا وارتفع. والاستيلاء يقتضي وجود من ينازع الله في ملكة تعالى الله عن ذلك علواً كبيرا. فهذا تأويل باطل مردود. ـ

○ The position of Mu’tazilah, the Ash’aris, and those who make ta’weel of Allah’s names and attributes [i.e. interpreting Allah’s names and attributes in ways contrary to their apparent meanings and contrary to the understanding of the salaf] regarding Allah’s statement:

الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى

The Most Merciful istawaa over the throne [20:5]

is that istawaa means “he seized possession of it”, and this explanation and interpretation is invalid as it contradicts the narration-based explanation that the meaning of the word istawaa is that He rose up and ascended, while Him seizing possession of it would entail the existence of someone who was contending with Allah over His dominion. And Allah is exalted far above any of that. So this interpretation is invalid and rejected.

وقول بعض الصوفية، في تفسير قوله تعالى: {وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ } [الحجر: 99]، اليقين مرتبة إذا بلغ إليها العبد سقطت عنه التكاليف. وهذا تفسير باطل لأنه يقتضي أن الرسول صلى الله عليه وسلم والصحابة الأفاضل لم يبلغوا هذه الدرجة، فقد عبدوا الله حتى ماتوا ولم تسقط عنهم التكاليف، ومعنى ذلك أن هؤلاء الصوفية بلغوا مرتبة لم يبلغها الرسول صلى الله عليه وسلم واصحابه رضي الله عنهم! ولأن الوارد فيه تسمية الموت باليقين، فهو تفسير يخالف المأثور، ويخالف المتقرر في الدين! والله الموفق. ـ

○ And the position of some of the Sufis regarding Allah’s statement:

وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ

And worship your Lord until al-yaqeen comes to you [15:99]

that al-yaqeen is a level of spiritual attainment which, once one reaches it then he is no longer required to perform the religious obligations. But this explanation is invalid because this would ultimately mean that the Messenger (ﷺ) and the Sahabah – the best of people – never attained this spiritual plateau, for they continued to worship Allah until they passed away without the religious obligations being waved for them. So this would mean that these Sufis have reached a level which neither the Messenger nor His Companions attained! And this explanation is also invalid because of what has been transmitted regarding this ayah that it was death which is here being referred to by the word al-yaqeen. So their explanation both contradicts the transmitted explanation and conflicts which what is well-know in the religion!

And Allah is the granter of success!

[Taken from the sheikh’s social media page here]

Learn more about the different methodologies of the famous books of tafsir in our Mufassir Profiles.

See also: The Difference Between Narration-based Tafsir and Opinion-Based Tafsir: Sheikh Muhammad Bazmool

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 Importance of Tafsir and its Sources: Sheikh al-Fawzan

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

 

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4 thoughts on “Examples of Blame-worthy Opinion-based Tafsir: Sheikh Muhammad Bazmool

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

  2. Pingback: Narration-based Tafsir before Opinion-based Tafsir: Sheikh Saalih Aal al-Sheikh | Tulayhah

  3. Pingback: The Types of Tafsir: Sheikh Muhammad Bazmool | Tulayhah

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

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