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Read Through Tafsir or Just Ponder the Qur’an?

I RECENTLY MET A brother who I’d not seen since the late ’90s. He was eager to remind me of an incident I’d more or less forgotten about. I was working in an Islamic bookshop at the time. He came in to buy the ten volume translation of Tafsir Ibn Kathir Abridged. At the time it was selling for just under £100. To his surprise (and I’m guessing also to his disappointment), I dissuaded him from doing so; I put him off. Truth of the matter is he wasn’t the first one I discouraged from buying this multi-volume tafsir; I had done this to a few others before. But why?

But let me be clear. It wasn’t because I’m against people growing in sacred knowledge or understanding of Islam. Indeed, and all praise is for Allah, Allah has allowed me to be involved in learning, teaching and disseminating sacred knowledge of Islam since the mid 1980s. Over three decades on, and it’s still my core passion and vocation.

Nor was it because of what I saw to be the somewhat inelegant way in which the Qur’an, the Word of God, had been rendered into English throughout the translation. And neither was my concern that it wasn’t the actual real deal; it was a tahdhib – an abridgement and a slight reworking of the original.

Instead, my motive was more straightforward. Tafsir works aren’t usually written with the general public in mind. Their whole style, length, format, content, technical vocabulary or discourse is mitigated against a general readership. In fact, the target audience of tafsir works is specifically the scholar or budding scholar.

Knowing the brother fairly well, and knowing he was neither an academic nor a keen lay reader, I explained why I thought he shouldn’t buy the Tafsir and suggested he buy some other books and CDs that would be more relevant and immediate to his needs and thirst for sacred knowledge. He took my advice, and I happily took his money.

Of course, I wasn’t suggesting that only a scholar could or should benefit from the Qur’an. But the reality is that non-specialists will almost certainly find tafsir books overbearing and difficult. Even the modern tafsirs (leaving aside how correct it is to describe some of them as tafsir) are a challenge for the layman: less due to language or style; and more due to just how lengthy any complete tafsir is likely to be! The non-academic or layman simply doesn’t usually have the sheer will to plough through volumes and volumes of pedantic commentary on the Qur’an – or anything else for that matter. Although most will find the sheer will to binge watch episode after episode of Ertugrul or Games of Thrones, or other multi-seasoned box set that takes their fancy. So it’s less a complete lack of will: it’s more a lack of will for some things, but not for others. Just saying.

To be fair, there have been a few diligent lay readers who’ve managed to plough through the entire ten volume tafsir! But this should be seen for what it is: rare exceptions to the rule. What should be asked here is that those who have churned their way through the entire tafsir, did they do so having learnt the personally obligatory (fard al-‘ayn) matters Islam obligates each Muslim to know – with regards to core knowledge of creed, acts of worship, social transactions, ethics, and spiritual purification of the heart – or was it at the expense of holistically learning this? Because as counter-intuitive as this may sound, digesting an entire tafsir is unlikely to teach a Muslim the fard al-‘ayn knowledge that he or she is required to know and practice.

I suspect, however, that most people who purchase this ten volume tafsir do so more as a reference work, or as something they can dip into now and again, rather than something to read from cover to cover. And that, no doubt, is a commendable and well-intended aim.

Going back to the brother. I also suggested to him that he find a good English translation of the Qur’an, perhaps one with some helpful footnotes (I suggested Yusuf Ali’s to him at the time), to help nurture a personal, practical, reflective relationship with Allah’s Book. A couple of years later, the heftier (in terms of sheer price, size and weight) and highly elegant The Majestic Qur’an came out, which I duly started recommending to people. Fast forward to 2019, and there are quite a few good translations of the Qur’an, some with useful footnotes to help the non-specialist deepen their understanding of the Holy Book. As for tafsirs, there’s now a wonderful translation, in one manageable slim volume, of the famous, yet simple Tafsir al-Jalalayn – which I certainly encourage the keen lay reader to perhaps consider trying to benefit from.

It has been said that throughout Islamic history, the lay person’s link with the Qur’an was less about trying to glean its gems of meaning and majesty, but was more about it being devotional recital: a sacrament; a ritual. I’m not sure how true that is. Though in a pre-modern age, where mass literacy or formal schooling weren’t widespread, it’s easy to see why that could have been the case.

That said, the modern world has changed the layman in respect to literacy and numeracy. Most people, certainly here in the West, have had at least a half decent education. Mass education and mass media have exposed us all to a whole raft of facts and figures, and ideas and abstractions, like never before. Thus it could reasonably be argued that today’s layman has less of an excuse not to engage a decent translation of the Qur’an (or a one volume tafsir) compared to a layman of earlier times. In other words, what stops today’s layman for reading a good translation of the Qur’an – not in order to dish out fatwas or make up their own rulings and interpretations, but to gain an overall understanding and appreciation of what the Good Lord wants; via the stories, lessons, parables and religious instruction related in the Qur’an?

As for the scholar, budding scholar, or student of sacred learning, their way is to regularly meditate over the Qur’an, and deepen their connection with it. Of course, aid should be taken from the books of tafsir: classical and contemporary; both the textual (ma’thur) and rational (ma‘qul) genres. Let them nurture and imbibe in themselves the adab, character and worldview of the Qur’an, and then help steer others towards this.

Whether in Friday sermons, or in general circles for the laity, let the scholar or student of knowledge – not as mufassir; exegist, but as khatib; preacher, and wa‘iz; exhorter – draw wisely from that rich, profound tafsir heritage and share some of what will awaken and inspire the hearts of the lay people to Allah and the Afterlife. This has been the tried and tested method to help attach people to the Qur’an, and to its invitation and summons to God and godliness.

And we seek Allah’s enabling grace.

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4 thoughts on “Read Through Tafsir or Just Ponder the Qur’an?

  1. Sasha on said:

    One of the hardest things is wanting to understand the Qur’an but being afraid of just the frightening parts of it or even elements gleamed maybe by some translations, let alone trying to find a tafsir that one may feel is trustworthy. Finding an good translation is important…. I still have so much respect for Yusuf Ali and the task he undertook and his rendering in as elevated English as possible to the time and his commentary. But alhamdulillah there are so many translations as you say now that help to offer further insight into a multifaceted diamond of a line or point or ayah.

    I really wish that we as an ummah (especially us lay persons) may continue to learn and unlock those gems that we may find peace and not anxiety and stress in sha Allah. Ameen.

    Do you have any advice for someone who fears reading it because of the passages in reference to hell and the hereafter?

    • Abu Aaliyah on said:

      As-salamu ‘alaykum Sasha, wa rahmatullahi wa barakatuhu.

      Thank you for your query; may Allah bless you and increase you in goodness. Such fear of Allah’s displeasure and Hellfire is indeed commendable, and a sign of firm faith. It goes without saying, that such fear should never lead to despair, and is to be coupled with having hope in His great mercy, kindness, gentleness and forgiveness.

      I guess my advice would be to, as the saying goes, face your fear – whilst asking Allah for the heart to be strong – and just engage such verses as and when they come. The fear that overcomes one, or the tears that may be shed, or the imagery of trepidation that the mind may conjure up, is all a healthy part of the believer’s journey to Him; and very much part of what the Qur’an is hoping to nurture in the seeker of truth.

      To avoid the Qur’an because of such fear, or to skip over such verses is, in all honesty, likely to detrimental to one’s spiritual growth on the long run.

      May Allah inspire our souls with strength, fill our hearts with the realising the immensity of His gentleness and kindness and – whilst not neglecting fear born of faith – seek His love and loving care.

  2. Talha Ahsan on said:

    I want to continue our conversation from

    This seems like an appropriate post to embed a comment that can get lost over time.

    It seems to that the contemporary Anglophone Muslim layman’s Shariah education ought to be commensurate with his state educational level. So someone who has only GCSE should at the minimum have GCSE level knowledge of Shariah and the one who is a postgraduate at a prestigious university should have Shariah knowledge that engages his intellectual faculties at the same level he is expected to engage for his university education.

    The remit of “relevant obligations”, I believe, are broader than his actual, immediate practical responsibilities. For example, someone who doesn’t have the money for zakat nor marriage should still have the Shariah knowledge commensurate with his general educational level simply because conversations about gender and money will always occur around him and he will need to be informed about what is right and wrong, if not for his personal satisfaction, then to explain to his non-Muslim friends and colleagues.

    It seems to me that the fundamental difference between the layman and the scholar, or perhaps we should use more Shariah terms, mujtahid/mufti and not-mujtahid/mufti, is that the not-mujtahid layman can convey the thoughts of men but the mujtahid/mufti scholar can convey the “thoughts of God” so to speak.

    There are many private Shariah educational opportunities available online or locally. I am confident it is only a matter of will for contemporary Anglophone Muslims to better their condition after the grace of God.

    • Abu Aaliyah on said:

      I’m not quite sure what else you want me to say. Again, I agree with you that Muslims must up their personal knowledge (and practice) of Islam, and have a deeper grasp of it.

      All non scholars should, ideally, be in the class of “intelligent lay people” in terms of their faith. Likewise, scholars and shaykhs should have a working acquaintance with, a least, the broad findings in the natural sciences, as well as in the social sciences. Islamic and Muslim history is also important, as is Western history.

      But all of this is if we live in an ideal world: but we don’t

      Nonetheless, there’s no harm in trying, striving and sacrificing to achieve such ideals.

      And Allah alone is the granter of success.

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