1

CHAPTER 2

FAKHR AL-DÔN AL-RÓZÔ LIFE AND HIS WORKS

2.1 Introduction

Chapter 2 focuses on the discussion of the one of outstanding figures in

Islamic Theology was Fakhr al-DÊn al-RÉzÊ, who lived in the second half of the

sixth century (twelfth century). He writes on literature, law, sciences etc., and

also authored one of Qur'Énic exegesis as his major works. He traveled extensively to

the eastern lands of Islam and Muslims dominated areas. His pivotal character,

judgmental of philosophical shortcoming, often appears in his writings,

these symbolized the true meaning of replication and a strong desire to expose the

truth, regardless of the intention. In subsequent philosophical literature a number of

his metaphorical positions became well known, getting constantly mentioned but not

always for willful misinterpretation purposes. His hyperbolic analogical reasoning has

often been criticized, although in his century, he was universally regarded as the

healer of Islam.

2.2 Biography of Fakhr al-DÊn al-RÉzÊ

Fakhr al-DÊn al-RÉzÊ was formally known as AbË ‘Abd AllÉh MuÍammad

ibn ÑUmar ibn al-Husayn ibn ÑAli al-TaÊmÊ al-BakrÊ at-ÙabaristÉnÊ al-RÉzÊ was

born in Rayy in 544 A.H\1149 C.E. He was also recognized by numerous titles
 2

acquired during his life-time: AbË l-FaÌl, AbË l-Ma'ÉlÊ, al-ImÉm, Ibn al-KhaÏÊb,

KhaÏÊb al-Rayy and Shaykh al-IslÉm1. Al-RÉzÊ was very successful in having been

born and raised in a family of scholars. His father, ÖiyÉ’ al-DÊn ‘Umar, was one of

the students of al-BaghawÊ and was a leader in the Muslim community. He mastered

the sciences of kalÉm and fiqh. Extolling the qualities of this scholar, al-SubkÊ says

that he was “fluent of speech possessed fortitude; he was a faqÊh, uÎËlÊ, theologian,

sËfÊ, khÉtib, traditionist, and educated”2. Thus it was from the father that al-RÉzÊ got

his early Islamic education. The father taught the son the basic tenets of the Islamic

sciences, especially of Ñilm kalÉm and fiqh.

After the demise of his father, Al-RÉzÊ went to SimnÉn, where he studied under a

teacher al-Kamil al-SimnÉnÊ for some time. He then later returned to his home town,

Rayy, to study under Al-Majd Al-JilÊlÊ, a companion of Muhammad b. Yahya and a

teacher of SuhrawardÊ Al-MaqtËl (d. 631/1234), under whom Al-RÉzÊ learned

intensive study of Ñilm kalÉm and hikmah. When Al-Majd Al-JilÊlÊ went to

MarÉghah, Al-RÉzÊ accompanied him there and continued to study under him. It is

said that the former memorized Imam Al-Haramayn Al-JuwaynÊ's (d. 478/1085) Al-

ShÉmil fÊ UsËI Al-Din during this period3. Al-RÉzÊ had special position in Usul al-

fiqh, having memorized two books: Al-MuÑtamad fi UÎËl al-Fiqh by Abu ×usayn Al-

BaÎrÊ and Al-MustaÎfÉ by Al-GhazÉlÊ4.

1
MuÍammad Ibn ÑAlÊ Al-DÉwËdÊ. 1972. ÙabaqÉt Al-MufassirÊn. Cairo: Maktabah Wahbah. Vol.
II. P. 214.
2
Taj Al-DÊn Abd Al-WaÍab Ibn AlÊ Al-Subki et al. 1964. ÙabaqÉt Al-ShÉfiÑyyah Al-KubrÉ. Cairo:
DÉr IhyÉ Al-Kutub Al-ÑArabiyyah. Vol. VII. p. 242.
3
MuÍammad Ibn ÑAlÊ Al-DÉwËdÊ. 1972. ÙabaqÉt Al-MufassirÊn. p. 250.
4
Muhammad Al-Hasani. 1995. Nazariyyat al-Maqasid Ñinda al-Imam Muhammad al-Tahir ibn
ÑAshur. Virginia: al-MaÑhad al-ÑAlami li al-Fikr al-IslamÊ. p.51.
 3

After Al-RÉzÊ got a good mastery of knowledge, specifically of Ñilm kalÉm, he

started to entertain his appetite for the intellectual incentive by traveling to various

cities in the Muslim East. During his travels, he often expressed his controversial

ideas and sometimes challenged the scholars of those cities to participate in debates.

He went first to KhwÉrizm, where MuÑtazilism was dominant. There he got involved

in violent debates with the MuÑtazilites on theology and fiqh that eventually led to his

expulsion from this City5. It is very probable that he was thrown out because he

defended AshÑarite kalÉm and ShifiÑite fiqh in a city that favored MuÑtazilite

kalÉm and Hanafite fiqh. As he mentions in Al-TafsÊr Al-KabÊr, AI-RÉzÊ was also

involved in a debate with a Christian, an incident which inspired him to write Al- fÊl

al-RaÌ Ñala al-NasÉrÉ6.

Al-RÉzÊ also traveled to Transoxiana (MÉ WarÉ’al-Nahr), and then later journeyed

to India. While visiting some cities in Transoxiana, such as BukhÉrÉ, Samarqand,

Khujand, BanÉkit, and Ghaznah, he participated in further debates, some of which

were recorded in his MunÉzarÉt, on controversial issues (Al-MasÉ‘il Al-KhilÉfiyyah)

in kalÉm, fiqh and usËl al-fiqh, philosophy, and logic. Because of his involvement in

disputation, he was also eventually expelled from this city. In Bukhira, as he tells us in

his MunÉzarÉt, Al-RÉzÊ discussed issues of fiqh with Al-RidÉ Al-NaysÉburÊ, logic

and kalÉm with Al-NËr Al-SÉbËnÊ, juridical issues with Al-Rukn Al-QazwÊnÊ, and

astronomy and philosophy with Sharaf Al-DÊn Al-MasÑËdÊ. In Samarqand, he

discussed several subjects with FarÊd Al-GhilÉnÊ, while in Ghaznah he debated the

5
W. Montgomery Watt. 1962. Islamic Philosophy and Theology. Edinburgh: Edinburgh University
Press. p. 128.
6
ÑAbd al-MajÊd al-NajjÉr. 1986. “MuqaÌimah,” in MunÉqarah fÊ al-Radd ÑalÉ Al-NaÎÉrÉ. Beirut:
DÉr al-Gharb al-IslÉmÊ. p. 8-9.
 4

issue of the creation of the world with a jurist (qÉdÊ) which was held in 582 A.H.\

1186 C.E. in the presence of Al-RidÉ Al-NaysÉburÊ, who was Al-MasÑËdÊ’s

student in philosophy7.

After a short residence in Transoxiana and HerÉt, Al-RÉzÊ went on to Ghaznah,

“where he received the patronage of the GhËrid ruler of Ghaznah ShihÉb Al-DÊn”8.

He did not stay long in this city, for with the help of AmÊr Al-DÊn, the cousin and

son-in-law of GhiyÉth Al-DÊn, the KarrÉmites eventually succeeded in having him

expelled. One reason for this was that Al-RÉzÊ had successfully converted GhiyÉth

Al-DÊn, ShihÉb Al- DÊn’s brother, back from the KarrÉmiyyah to the Ahl al-Sunnah

wa al-JamÉÑah. Another reason may have been that Al-RÉzÊ had publicly attacked

Ibn Al-Qudwah, a famous KarrÉmite shaykh. After this expulsion, Al-RÉzÊ moved to

Khoasan where he came under the patronage of ÑAli Al-DÊn Tukush, and became a

tutor to the latter's son, MuÍammad9.

After traveling for so many years, Al-RÉzÊ eventually returned to Rayy. At the start

of this period of his life, he met a wealthy doctor, ÑAbd Al-RahmÉn b. ÑAbd Al-

KÉrÊm Al-SarakhsÊ, who presented him with a book requested by Al-RÉzÊ. When

the doctor fell critically ill, he sent for Al-RÉzÊ to obtain the latter's agreement that

his two sons would marry the doctor’s two daughters. After the doctor’s death, Al-

RÉzÊ attended to his property, and the revenues from this property enabled him to

continue his travels, including a journey to Khorasan to see SultÉn MuÍammad b.

7
Fathalla Kholeif's translation of the book, A Study on Fakhr al-Din al-Razi and His Controversies in
Transoxiana (Beirut: DÉr Al-Mashreq 1966)
See also, Fakhr al-Din al-Razi, Munaazaraat Fakhr al.Din al-Razi fii Bilaad Ma Wara’ al-Nahr. Page 7;
14, 22-24; 32-42.
8
Kholeif, A Study on Fakhr al-Din al-Razi and His Controversies in Transoxiana, 19, 114 -116
9
MuÍammad Ibn ÑAlÊ al-DÉwËdÊ. p. 250.
 5

Tukush, known as KhwÉrizm ShÉh. After this meeting, Al-RÉzÊ received an

honorable position, which has never been granted from the SultÉn10. Al-RÉzÊ was

then sent on an official mission to India 11. Although there is a scholarly debate over

whether this mission ever eventually took place, it is likely that it did, since Al-RÉzÊ

himself mentioned in his MunÉzarÉt that he went to India12.

As a client of KhawÉrizm ShÉh, Al-RÉzÊ decided to spend the rest of his days in

HerÉt and to devote his life to teaching, sermons, and writing for these activities,

SultÉn GhiyÉth Al-DÊn built him a school (madrasah) near the mosque of HerÉt

(JamÊÑ HirÉt). He probably wrote most of his more extensive works in this period of

his life. During this time, many people, including reputed scholars, came from far and

wide to study under him. To his teaching circle, there gathered about three hundred

people hoping to learn various disciplines under his directions. He had a wide

reputation, one that earned him the laqab Shaykh Al-IslÉm13. When scholars of

different schools of thought came to him and raised various issues with him, he

answered them satisfactorily. His success, according to the Ibn KhallikÉn (d.

681/1282), led to more conversions from the Karrimiyyah camp14.

This along with his bold criticism of a KarrÉmite shaykh (among others) provoked

KarrÉmite anger against him. His attacks took the form not only of spoken criticism

but were written down as well in his FadÉ‘il Al-KarrÉmiyyah15. This uncompromising

10
ibid. p. 251.
11
Kholeif, A Study on Fakhr al-Din al-Razi and His Controversies in Transoxiana, 19
12
W. Montgomery Watt. 1962. Islamic Philosophy and Theology. p. 128.
13
W. Montgomery Watt. 1962. p. 128.
14
KhalÊl Ibn Aybak ØafadÊ. Al-WÉfÊ Bil-WafayÉt. Beirut: DÉr Ihya’ Turath Al-ÑArabÊ. Vol. IV. p.
249.
15
Taj Al-DÊn Abd Al-WaÍab Ibn AlÊ Al-Subki et al. 1964. ÙabaqÉt Al-ShÉfiÑyyah Al-KubrÉ. Vol.V.
p. 140.
 6

stance was to lead to his death, for the KarrÉmiyyah conspired to poison him. He

dictated his will to his disciple on his deathbed, IbrÉhÊm b. ÑAli Bakr b. Al-

IshahÉnÊ on 21 Muharram 606 A.H. in a house called DÉr al-Saltanah, his body was

buried in MuzdakhÉn, a village near HerÉt16. By the end of his life, he had not yet

finished his tafsÊr. Although he had two children; the elder named DiyÉ’ Al-DÊn, the

younger Shams Al-DÊn and despite his prediction that his younger son would

complete the work given his great talent, neither of them finished it.17

2.2.2 Characteristics of Tafsir Al-Kabir

Kitab tafsir al-Kabir terdiri daripada lapan jilid besar dan ia juga dikenali dengan

nama Mafatih al-Ghayb.18 Terdapat beberapa pandangan ulama berkenaan kitab ini.

Pertama, dari Ibn Taimiyah yang mengatakan bahawa terdapat semua ilmu di dalam

Tafsir al-Kabir kecuali tafsir (fihi kullu shay’ illa tafsir).19 Kedua, dari al-Subki yang

menjelaskan bahawa terdapat semua ilmu di dalam Tafsir al-Kabir bersama tafsir (fihi

kullu shay’ ma‘a tafsir)20.

Berkaitan penulisan kitab tafsir tersebut pula, terdapat beberapa pandangan yang

mengatakan bahawa al-Razi tidak sempat menyempurnakannya dan juga pandangan

yang mengatakan bahawa ia merupakan karya al-Razi sepenuhnya. Al-Dhahabi

16
MuÍammad Ibn ÑAlÊ al-DÉwËdÊ. P. 252.
17
lbn AbÊ UÎaybiÑah, Al-DÊn AbË Al-AbbÉs Ahmad Bin Al-QÉsÊm. 1299. ÑUyËn
Al-AnbÉ’ fÊ ÙabaqÉt Al-AÏibbÉ’. Cairo: MaÑhad TÉrÊkÍ Al-ÑUlËm Al-ÑArabiyyah
wal IslÉmiyyah. P. 46
18
Manna al-Qattan. Mabahith fi Ulum al-Qur’an. Beirut: Mu’assasah al-Risalah. P.
367.
19
Al-Dhahabi, Muhammad Husain. 1986. Al-Tafsir wa Al-Mufassirun. Kaherah:
Maktabah Wahbah. P.210.
20
 7

menukilkan beberapa pandangan antaranya dari Ibn Hajar al-ÑAsqalani dalam

karyanya al-Durar al-Kaminah bahawa al-Razi tidak menyempurnakan karyanya iaitu

Tafsir Al-Kabir, di mana beliau hanya sempat mentafsir ayat al-Qur’an sehingga

Surah al-Anbiya’ sahaja. Kemudian disambung oleh Shihab al-Din al-Khawbi al-

Dimashqi (m. 639 H.), namun beliau juga tidak sempat mentafsirkan keseluruhannya.

Seterusnya disambung pula tafsirannya oleh Najm al-Din al-Qamuli (m. 727H.)

sehingga selesai keseluruhan al-Quran21.

Namun terdapat pandangan yang lain dari Muhsin ÑAbd al-Hamid yang mengatakan

bahawa karya Tafsir Al-Kabir merupakan hasil tafsiran al-Razi sepenuhnya. Beliau

mengatakan sedemikian setelah beliau membaca dan meneliti keseluruhan kitab

tersebut dan mendapati bahawa tidak terdapat ibarat dan tafsiran dari individu lain di

dalam Tafsir Al-Kabir melainkan ‘komen’ (ta’liq) dari pelajar al-Razi yang

disandarkan pada matan ataupun yang ditulis pada ‘huraian kepada tafsiran’

(hashiyah) Tafsir Al-Kabir.

Beliau juga menyatakan bahawa al-Razi mentafsir ayat-ayat al-Qur’an tanpa mengikut

turutan surah-surah yang terdapat dalam al-Qur’an. Beliau terlebih dahulu mentafsir

sebahagian surah-surah yang terakhir berbanding surah-surah yang awal. Ini dapat

dilihat pada helaian akhir tafsiran beliau pada sesuatu surah di mana terdapat catatan

tarikh penyempurnaan tafsiran tersebut. Dr. Muhsin ÑAbd al-Hamid juga menjelaskan

bahawa Dr ÑAli Muhammad Hasan al-ÑAmari dalam karyanya al-Imam Fakhr al-

Din al-Razi Hayatuhu wa Atharuhu turut berpandangan bahawa al-Razi sempat

menyempurnakan tafsiran dalam Tafsir Al-Kabir keseluruhannya.

21
Al-Dhahabi, Muhammad Husain. 1986. Al-Tafsir wa Al-Mufassirun. Kaherah: Maktabah Wahbah. P.
207-208.
 8

Ini menjelaskan bahawa Tafsir Al-Kabir merupakan hasil tafsiran al-Razi sepenuhnya.

Mohd Manawi turut cenderung kepada pandangan ini kerana tokoh yang menyatakan

sedemikian iaitu Muhsin ÑAbd Hamid telah membaca, mengkaji, dan meneliti setiap

kupasan al-Razi dalam kitab tersebut sama ada dari sudut manhaj tafsiran, gaya

bahasa dan kronologi penulisan kitab tersebut22.

TafsÊr Al-KabÊr differs in some respects from other scholars’ works. First of all, he

discusses ideas using a standard dialectical method inviting his readers to take part in

the discussion of the themes addressed. He takes up some problems that spring from

the central theme he explained in advance. Secondly, the organization of his narrative

is unique. In many instances, he states the critical theme of discussion from the outset,

then divides that theme, and subdivides each part further into subdivisions. Wherever

necessary, he continues this process to arrive at sub-subdivisions, and so on until there

is no need for further sectional division.

Al-RÉzÊ takes a similar approach to this interpretation of individual verses.

Sometimes he analyses verses without subdividing them. Sometimes he interprets

verses after first dividing them into sections. In this interpretation of Surah Al-ImrÉn,

he follows two approaches. First he sometimes takes one verse (Surah Al-ImrÉn

verses 32, 65, 69, 85, 139, 177, and 198) interprets them together. Second, he more

often takes one verse and interprets them after dividing them into sections. In the first

approach, there is neither extensive explanation nor any deep analysis. In the second

approach, by contrast, an extended discussion ensues, which is sometimes far removed

from the main focus of his interpretation. In this category, he usually deals with topics

22
Mohd Manawi. 2011. Pemikiran Fakhr Al-Din Al-Razi Tentang Syurga Berdasarkan Tafsir Mafatih Al-
Ghayb. (Master Thesis). Universiti Malaya. P. 17-19.
 9

such as linguistic connotations, variant readings, or ideas. In doing so, he usually

elucidates the central ideas behind these verses, and subsequently goes into details23,

dividing them into parts, interpreting them in order, and raising points or problems

discussed by his contemporaries or previous scholars.

He usually subdivides his exposition by using terms such as mas‘Élah, baÍtÍ, qawl,

wajh, su‘Él, iÍtimÉl, muqaddÊmah, and riwÉyah. Although he is not wholly

consistent in his use of these terms, each indicates a point or problem theme of

discussion, idea or thought, question, possibility or probability, principle, and report.

The term mas‘Élah is the most frequently used term and is usually employed to

initiate discussion of specific issues24 or previous scholars’ opinions. In what follows,

the researcher will consider some examples of how he organizes his exposition of the

topic.

In his interpretation of the first two verses of Surah Al-Imran, for instance, Fakhr Al-

DÊn Al-RÉzÊ divides his exposition into three parts, each of which is called a

mas‘Élah. The first mas‘Élah deals with the variant readings (qirÉ‘Ét) of the first

verse “alÊf lÉm mim,” which falls into the category of verses known as the openings

(fawÉtÊh). This mas‘Élah is further divided into two parts, each of which is called

qawl. The first part explains two opinions concerning the readings of the fawÉtÊh and

treats of the letters’ vowellessness (sukËn) or pause forms (mawqËfah).

The second part treats of the vowelled letters (mutaharrikah) and is itself divided into

two parts; each called a bahth. In its discussion of the origin of harakah, the first

23
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. 1357. Al-TafsÊr al-KabÊr. Cairo: Al-MuÏbaÑah Al-
BahÊyyah Al-MisirÊyyah. Vol.VII. p.168.
24
See also Fakhr al-Din al-Rizi, al-Tafsir al-Kabir
 10

bahth males three presuppositions (muqaddÊmah). The second bahth discusses the

kinds of vowels (harakÉt), which can be either fathah or sukËn. The second mas‘Élah

discusses the background of the revelation (asbÉb al-nuzËl). In this mas‘Élah, he

considers two opinions, those of MuqÉtil b. SulaimÉn and MuÍammad b. IshÉq. The

last mas‘Élah discusses the organization of the arguments establishing the divinity

(ilÉhiyyah) of Allah and the prophethood (nubuwwah) of Muhammad. This mas‘Élah

is divided into two paths, the first one speaking about ilahiyyah, the second about

prophethood25.

Fakhr Al-DÊn Al-RÉzÊ treats verse 32 in a different manner tram that of the first two

verses, in the sense that he interprets this on its own. Although some problems might

arise in the mind of one reading this verse, Fakhr Al-DÊn Al-RÉzÊ does not detect

any difficulty in his interpretation of this verse26. In many other instances, he deals

with problems such as whether or not the degree of obedience accorded to the Prophet

is the same as that accorded to God; and why the structure of the sentences changes

from the second person (“mukhÉÏab”, which is the phrase “atÊ‘Ë,” or “Be

obedient...!”) to the third person (“ghÉ‘ib”, which is the phrase “in tawallaw,” or “if

they leave off...”).

Following his interpretation of verse 33, which begins by mentioning the glory of the

prophets and ends by referring to their people, who rejected their teachings Al-RÉzÊ

construes verses 35-37 as forming one story that explains verse 36. These three verses,

therefore, stand together as one part. To explain them, he splits them into two

divisions, comprised of verses 35-36 and verse 37. The first group dealt with five

25
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. Vol.VII. p.163-168.
26
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. Vol.VIII. p.20.
 11

problems under headings (mas‘Élah, pl. masÉ ‘il). The second division is divided into

three parts: in the first, he discusses two problems; in the second, three; and in the

third, two27.

In his interpretation of verses 110-111, Fakhr Al-DÊn Al-RÉzÊ discusses several

points. For the first point, which concerns about the status and meaning of the word

kÉna (kuntum), he discusses four possible meanings, each of which he assigns the

heading iÍtimÉl. For the second point, he introduces two opinions; each called a wajh

(pl. wujËh). Concerning the khiÏÉb of the sentence, he does not discuss only briefly

whether the audience was the Companions only or all Muslims, and he does not

further divide this point nor does he divide the last point.

Having discussed these points (masɑil), he undertakes a more in-depth interpretation

of these verses by discussing them phrase by phrase. Regarding the phrase ta‘murËna

bil ma‘rËfi wa tanhauna ‘anil munkari wa tu‘minËna billÉh, for example, he suggests

three problems (su‘É1), whereas for the phrase minhumul mu’minËna wa

aktharuhumul fÉsiqËn, he introduces two problems (su‘Él) for discussion. For the last

part of verse Ill, which starts with the phrase wa-in yuqatilËkum, he suggests that three

problems (su ‘ÉlÉt) pertain to it28.

It is clear, therefore, that Al-RÉzÊ attempted to systematize the arrangement of his

exegesis. Not only does he limit his explanation or the verse(s) that he wants to

discuss, he also breaks them up into parts, which he divides and sub-divides as

necessary. Wherever warranted, he introduces as many divisions as seem necessary.

27
ibid. p. 25-34.
28
ibid. p.188-195.
 12

He bases this mode of expression on rational considerations. It would have been

challenging to develop this arrangement without a broad knowledge and rational

understanding of the topics discussed. However, Al-RÉzÊ was inconsistent and

obscure in his use of these terms.

This inconsistency may confuse. In subdividing the term mas‘Élah, he sometimes uses

the term wajh, and at other times qawl or iÍtimÉl. The difficulty lies in the subtle

distinctions between these terms. Mas‘Élah is used sometimes to mean “problem,”

sometimes to mean “heading,” “point,” or “issue”. Similar obscurity plagues another

term e.g. baÍth, qawl, wajh, su‘Él, and iÍtimÉl. With the exception of su‘Él, which

indicates “problems,” and iÍtimÉl, which indicates “possibility,” these terms may

mean “discussion,” “point,” “idea,” and “opinion.” Although Al-RÉzÊ's use of them is

unclear, they nonetheless allow him to arrange his argument systematically.

2.3 Methodologies of the Qur’anic Exegesis

The Holy Qur’an is the unquestionable truth of Allah, revealed as a powerful message

to the Prophet Muhammad (SAW), which serve is a complete and accurate manual for
human life. During the time of the Prophet Muhammad (SAW), Qur’an verses were
clarified and analyzed to his companions to the extent that he did not elaborate on
every verse of the Holy Book (Al-Qur’an) this is why it was necessary for the
ÎahÉbah and the tÉbiÑÊn to express an opinion on the Qur’an that the Prophet
Muhammad (SAW) did not elaborate on.

Thereafter, three madÉris (school) were founded to clarify the Qur’an. These were the
Makkan School led by ÑAbdullÉh bin ÑAbbÉs, the first mufassir in Islamic history,
the Madinah School led by ÑAbdullÉh bin MasÑËd. The approaches embraced by
 13

these schools have greatly led to the development of Quranic exegesis. Consequently,
a few other mufassir were the students of the ÎahÉbah, made commentaries on the
Qur’an based on riwÉyah, although, their techniques differed from another but it was
significantly enriched.

Therefore, in the ancient age, Muslim scholars employed two main methods for the
exegesis of the Quran which were tafsÊr bil ma’thËr and tafsÊr bil ra’y, the
methodology of transmission, and exegesis based on opinion or knowledge 29. In order
to understand their significance and importance, it is relevant to discuss these
methodologies comprehensively.

2.3.1 EXEGESIS BASED ON TRANSMISSION: (TAFSÔR BI AL-MA’THÕR)

TafsÊr bil ma’thur approach is interpretating al-Qur’an with al-Qur’an, al-Sunnah and
the utterance of the fellow Companions (ÎahÉbah) r.a from all aspects in the form of
explanation and clarification of Allah SWT’s orders from the Holy words mentioned in
the al-Qur’an30.

2.3.1.1 Explanation of the Qur’an by Qur’an

In this method, Quranic verses are understood and explained using the other verses in
the Quran. There are relations between ayaat that are from the same surah or
sometime from different surahs. These ayaat contribute towards explaining a larger
concept in the Qur’an31. Ibn Taimiyah stated that the best method to explain the
Qur’an is the explanation of the Qur’an by the Qur’an32.

For example, the Qur’an states that “Indeed We sent it down during a blessed night” 33.
The explanation of a blessed night is further enlightened elsewhere as the night of
29
Pakeeza, S., & Chishti, A. 2013. “Critical Study of Approaches to the Exegesis of the Holy Qur’Én”.
Pakistan Journal of Islamic Resaerch. n.pl: n.pb. Vol. 4. No. 10. p. 19–26. Retrieved from
http://www.bzu.edu.pk/PJIR/vol10/eng 2 Shehzadi Pakeeza New 24-05-13v10.pdf
30
Al-Dhahabiy, Muhammad Husain. 2000. Al-Tafsir wa Al-Mufassirun. Mesir: MatbaÑah al-Jamiah. P.
112.
31
Sohaib Saeed. 18 May 2022. “Interpreting the Quran Through the Quran”. About Islam.
https://aboutislam.net/shariah/quran/quranic-studies/interpreting-quran-quran/. P. 2.
32
Ibnu Taimiyah, Ahmad. 1980. Muqaddimah fÊ UÎul al-TafsÊr. Beirut: Dar Maktabah al-Hayah. P 39-
44.
33
Al-Qur’an. Ad-Dukhan 44: 3.
 14

power, whereby it says: “We have indeed revealed this (message) in the Night of
Power”34.

2.3.1.2 Explanation of the Qur’an by Sunnah

The Prophet Muhammad PBUH was the best expounder of the Qur’an, for he has
been spiritually appointed to illuminate the revelation to humanity. Besides the
explanation of the Qur’an by the Qur’an, the Prophet Muhammad PBUH further
interpreted and explained to people to understand the Qur’an. When the Messenger of
Allah was asked about some verses, the answers he gave became authoritative
explanations of those verses35.

For instance, from surah Al-An’am verse 82, Allah said: “Those who believe and did
not contaminate their imÉn with wrong doing, are surely in secure state on mind and
they are rightly guided”36 was revealed, people found it difficult to understand and
comprehend its impact and therefore asked the Prophet as to who of them did not
commit wrong against himself. The Prophet made it clear that here it meant
associating others with Allah, which has been characterized elsewhere in the Qur’an
as a mighty wrong37. This can found in surah Luqman verse 13. “Indeed associate
partner with Allah is a great injustice”38. Absolutely, on7 can easily accept that the
above two aforementioned interpretations still maintain their uniqueness among other
tafÉsÊr.

2.3.1.2 Explanation of the Qur’an by the Companions

The tafsÊr bil ma’thËr is the next category in terms of reliability and acceptability.
The Prophet Muhammad PBUH was surrounded by his companions who lived with
him in his daily activities. He was a great teacher to the extent that the ÎaÍÉbah were
able to learn from him all aspect of life according to the divine law. This has grant
them the opportunity of learning the Holy Qur’an directly from their great teacher
34
Al-Qur’an. Al-Qadr 97: 1.
35

36
Al-Qur’an. Al-An’am 6: 82.
37
Al-Dhahabiy, Muhammad Husain. 2000. Al-Tafsir wa Al-Mufassirun. P. 38-39.
38
Al-Qur’an. Luqman 31: 13.
 15

Prophet Muhammad PBUH in both theory and practical understanding. Allah has
bestowed them high level of imÉn and incomparable sincerity of purpose that bag
them scholarship quality which makes it rare to see their comparison in the world
today.

Their understanding of the Qur’an is still the most high among the Ñummah, because
they were very vigilant and mindful of the Qur’an compare to any human. ImÉm Ibnu
KathÊr was reported to have said: “If we do not find the commentary of the Qur’an; in
the Qur’an itself, or in the traditions, we should turn to the sayings of the companions
who knew about it the best. This is because of the fact that they had witnessed the
revelation and were aware of the conditions and the true nature of understanding right
knowledge and good deeds which they possessed” Although despite the interpretation
of the companions is still the best, it is observed that they did not interpret the whole
of the Qur’an39.

Al-HÉkÊm mentioned that the companions’ viewpoint of the Qur’an was focused on
their clear revelation witnesses whose jurisdiction were traceable to Prophet
Muhammad PBUH; so it properly correlates to the Messenger's hadith, and is thus
accepted and recognized as ma’thËr40.

TafsÊr bil ma’thËr has been one of today's most accurate forms of tafsÊr. Al-HÉfiz
mentioned that tafsÊr bil ma’thËr undoubtedly had reliable and true transmitters while
others were attributed to the Companions indirectly. This tafsÊr also expresses the
histories of the Messengers with their revealed Books with its nature and miracles. As
mentioned earlier, the Qur’an's commentary and the Sunnah's commentary on the
Qur’an is traced back to the Prophet are the important features of tafsÊr bil ma’thËr,
therefore, is no uncertainty in believing in it. More so, most scholars consider this
tafsÊr as the highest quality and degree. Although, some scholars believe that there
may be a possibility of weak directives on the commentary of the Qur’an based on the
transmission by the Companions and the Successors.

39
Helmut Gatje (1996) The Qur'an and Its Exegesis: Selected Texts with Classical and Modern Muslim
Interpretations. 2nd Edition.
40
Suyuti, Jalaluddin. 2008. Al-ItqÉn fi ÑUlËm al-QurÉn. Beirut: DÉr al-Fikr. P. 192.
 16

2.3.2 METHODOLOGY OF QUR’AN EXEGESIS BASED ON OPINION:

(TAFSÔR BI AL-RA’Y)

Within the first 150 years of the years of the Prophet’s death, especially towards the
era marking the end of the Umayyad dynasty, scholars started to compile complete
tafsÊr based on prophetic narrations and traditions. Not long after, by the eleventh and
twelfth centuries, a number of scholars also developed tafsÊr entrenched in their
personal opinion and rationale reflecting various trends in Muslim thought.41 These
emerging Islamic thoughts, stemming from multiple orientations, led to sectarian,
theological, legal, mystical and philosophical tafsÊr of the Qur’an.42

Al-ra’y refers to al-ijtihÉd and therefore tafsÊr bi al-ra’y refers to tafsÊr al-Qur’an by
ijtihÉd43. This kind of interpretation or exegesis solely rely on knowledge of Arabic
language and its literature, etymology, syntax, rhetoric, and the Arabian customs in
achieving the deep meaning, since the holy Qur’an was revealed in Arabic. Aside this,
they also rely on principles of Jurisprudence, knowledge of the circumstances of the
revelation and other aspects are considered by interpreter44. Moreover, it is not
absolutely referring to al-ra’y (opinion) or al- hawÉ (desire) or the interpretation of
the Qur’an according to one’s own whims, fancies and inclinations45.

Al-QurÏubÊ expressed whoever pronounced whatever emanated in his mind and his
impression on the Qur’an or conjectures deliberately on the basic tenets and principle,
he would be blameworthy, erroneous, and unacceptable personality to people46.

This produced works such as al-TafsÊr al-Kabir, also known as MafÉtÊÍ al-Ghayb, by
MuÍammad ibn ÑUmar Fakhr al-DÊn al-RÉzÊ, Al-BaÍr al-MuÍÊÏ by AthÊr al-DÊn ibn
YËsuf AbË ×ayyÉn, and Al-KashshÉf Ñan ×aqÉ’iq wa GhawÉmiÌ al-Tanzil wa ÑUyËn
41
Abu Ameenah Bilal Philips. 2005. UÎËl al-TafsÊr: The Methodology of Qur’Énic Interpretation.
Riyadh: International Islamic Publishing House. P.12.
42
Abdullah Saeed. 2008. The Qur’an: An Introduction. New York: Routledge. P. 15.
43
ØÉbËnÊ, MuÍammad ÑAlÊ. 1981. Al-TibyÉn fÊ ÑulËm Al-Qur’Én. DamsyÊk: Maktabah Al-Ghazali.
P. 163.
44
ØÉbËnÊ, MuÍammad ÑAlÊ. 1981. Al-TibyÉn fÊ ÑulËm Al-Qur’Én. P. 153.
45
Ibid. P. 153.
46
ZafzÉf, MuÍammad. 1984. Al – TaÑrif bi al - Qur’an wa al-×adÊth. Beirut: Maktabah al-FalÉÍ. P.
178-180.
 17

al-AqÉwÊl fÊ WujËh al-Ta‘wÊl, by AbË al-QÉsim MuÍmËd ibn ÑAmr ibn MuÍammad
al-ZamakhsharÊ47

2.3.2.1 TYPES OF TAFSÔR BIL-RA’Y

TafsÊr bil-ra’y has two classifications: tafsÊr bil- ra’y al-mamdËÍ (praiseworthy) and
tafsÊr bil- ra’y al-madhmËm (blameworthy)48

2.3.2.1.1 Praiseworthy TafsÊr

It is an interpretation of the Qur’an based on ijtihÉd far from ignorance and deviation.
It is in consonance with rules of the Arabic language. It relies on proper methodology
in understanding the passage of the Qur’an49. Whoever interprets the Qur’an based on
his opinion, but is absolutely committed to the comprehension of the stipulations and
relied on the meanings of the Qur’an, then this interpretation is permissible and
acceptable. This is appropriately called praiseworthy tafsÊr or lawful tafsÊr50.

2.3.2.1.2 Blameworthy TafsÊr

It is a tafsÊr of the Qur’an without understanding this; that is, it is based solely on our
will with lack of understanding of grammar rules and regulations and of Islamic laws.
Moreover, it is a characterization of interpreting the divine verses depending on its
own sadistic school of innovation and divergence. This form of tafsÊr is either
incorrect or immoral. Through studying these two forms of tafsÊr briefly, we can infer
that the writer of the lovable tafsÊr is grammatically useful and expert; skilled in allies
and well known in rules of Islamic legal law. While the fake and culpable tafsÊr is the
47
Ali Suleiman Ali.
48
Al-Dhahabiy, Muhammad Husain. 1986. Al-Tafsir wa Al-Mufassirun. Kaherah: Maktabah Wahbah.
P. 271.
49
ØÉbËnÊ, MuÍammad ÑAlÊ. 1981. Al-TibyÉn fÊ ÑulËm Al-Qur’Én. P. 155.
50
Thameem Ushama. 1995. Methodologies Of The Qur’anic Exegsis. Kuala Lumpur: A.S Noordeen. P.
21.
 18

one with just dreaming and fanciful references; such author is obviously
inexperienced and misguided. Lack of understanding (tafsÊr) represents the
interpretations of Qur’an as it states: “yawma Nad ‘u Kulla Unasin Bi Imamihim”
according to the mufassir means that “On the day when we shall call every people
with their ImÉm”.

Furthermore, this arrogant mufassir perceived “al-ImÉm” as “al-UmmahÉt” and

proclaimed that even the word “al-ImÉm” is from the same verb as “ummu” so it
connotes the plural of “al-Ummu” even though it was not discovered in Arabic
sentence structure because the word “ummahÉt” is the plural of “ummu”. The plural of
al-Umm isn't al-ImÉm. This is a practically and theoretically misrepresented
interpretation as it was explained elsewhere within the Quranic verses such as; surah
al-MujÉdilah verse 2, surah An-NisÉ’ verse 23, surah Abasa verse 35 and many other
surah. Here, the verse can be interpreted as the Prophet whom Allah has sent to his
people is the appropriate significance meaning of this verse.

When a mufassir does not understand Arabic’s rules of language and core principles,
he would not handle the translation with good analysis. Wrong interpretation of the
legal system’s purposes would also contribute to confusion and diversion.

2.3.2.2 Views surrounding TafsÊr bil- ra’y

It is necessary to mention a few of the observations of ulamÉ on tafsÊr bil-ra’y in

connection with it, having discussed the definition and its requirements of approval.
Others argue that their opinions are legitimate and prove them, although some say that
by citing facts, their claims are unethical, prohibited and refuted.

Al-ra’y is al-ijtihÉd so, consequently tafsÊr bil-ra’y refers to the explanation of,
TafsÊr Al-Qur’an through personal analogy upon mastering the Arabic language of
tafsÊr and its methods, the ulamÉ are well aware and have an expertise in the field of
Arabic phrasing and sentence structure with sound evidence. Two groups are
present51.
51
Methodologies of the Qur’anic Exegesis. By Thameem Ushama
 19

2.3.2.3 Prohibiting Justifications of TafsÊr bil-ra’y

The restriction on tafsÊr bil-ra’y is due to lack of sufficient understanding and

erroneous proclamation about Allah (S.W.T). The limitation is based on the verse:
“And do not say things you do not understand about Allah”52.

Firstly, tafsÊr bil-ra’y is an ignorant interpretation of about Allah; this is prohibited

based on the above mentioned verse. Ibnu Taymiyyah said that it is grossly prohibited
to interpret the Holy Qur’an base on personal viewpoint.

Furthermore, the hadith of the prophet also warn on the grievous penalty to those who
view the Qur’an on the basis of their own belief and interpretation. “Stay well clear of
every comment of someone other than that you actually understand, whoever
intentionally assaults me, he's sitting in flames and likewise whoever says his view
ignorantly on the Qur’an finds his chair in hell fire” (Tirmidhi).

In addition, Allah says, “In clear signs and books of ancient prophecies we sent them;
and We also have sent down a Message to you, that you may clearly communicate to
people what is been sent to them, so that they might pay heed” 53. The prophet was
therefore allowed to interpret and clarify the Qur’an as well as other religious
teachings to the understanding of the Ñummah.

However, ÎaÍÉbah and their followers have cautioned and refrained themselves from
carrying out interpretations on the Qur’an verses and chapters on their personal view54.

The tafsÊr bi al-ra’y approach is the second approach in al-Qur’an interpretation

which means interpreting the Qur’an by independent reasoning (ijtihÉd) once the
interpreter knows the Arabic phrase and their language style also steeped the
pronunciations and the meaning. Besides that, interpretation scholars must know the

52
Al-Qur’an. Al-A’raf 7: 33.
53
Al-Qur’an. An-Nahl 16: 44.
54
Methodologies of the Qur’anic Exegesis. By Thameem Ushama
 20

reason behind every revelation of words, nasikh and mansukh of every word in the al-
Quran plus other things that are needed in Qur’an interpretation55.

As regard to tafsÊr bil al-ra’y some group accepts it and some other rejects it. This
interpretation is acceptable as long as the interpreter stays away from the following;
being too bold to predict the will of Allah in His word without having the
requirements as an interpreter, forcing himself to understand something which only
Allah knows, and avoiding the impulse and lust. In addition, he avoids any
interpretations addressed to the benefit of his own school, where the teachings of the
school are used as the main basis while the interpretation itself is the second.
Consequently, various errors occur. Lastly, he avoids the definite interpretation, where
he as an interpreter, without reason, claims that is the only purpose of Allah56.

2.4 Methodology of Al-RÉzÊ in interpretation of Qur’an

Metodogi sesebuah tafsir berkait dengan latar belakang ahli tafsir.

In terms of procedure, there are at least two methods that have developed in the
history of Qur’anic interpretation. One method treats the Qur’an with one verse at a
time and by its canonical order, from the first verse of Surah Al-FÉtihah, through the
second chapter Surah Al-Baqarah, and so on to the last verse of the chapter entitled
Surah Al-NÉs57 known as tafsÊr tahlÊlÊy (analytical interpretation) and this method
of interpretation has introduced quite in the early development of the genre and
therefore is considered traditional.

The other method involves a subject-based approach of the Qur’an, known as tafsÊr
mawÌËÑÊ (thematic interpretation) and this method approaches the Qur’an topic by
topic58. In practical terms, Qur’anic verses relating to free will and action, for
example, are collected and analyzed together, so that one verse further clarifies the
55
Al-Dhahabiy, MuÍammad Husain. 2000. Al-Tafsir wa Al-Mufassirun. P. 183.
56
Abdul al-Hay al-Farmawi. 1977. Al-Bidayah fi Ñala TafsÊr MaudhuÑiy. Egypt: Maktabah al-
Jumhuiyyah. P. 16.
57

58
ÑÓ’ishah ÑAbd al-RaÍmÉn. 1971. Muqaddimah fÊ al-Manhaj. Cairo: Ma‘had al-BuÍËth wa al-
DirÉsÉt al-ÑArabiyyah. P. 137.
 21

others are intending to arrive at an objective understanding of it 59. The reason behind
this method is that the Qur’an contains a single system of revelation so that no
Qur’anic verse can be fully understood independently. Instead, every verse has to be
compared with others in order to obtain a comprehensive understanding of the Qur’an.
This method developed in modem times as a result of the many weaknesses inherent
in the traditional method60.

With this division in mind, Fakhr Al-DÊn Al-RÉzÊ combines these two models of
interpretation in his MafÉtÊh al-Ghayb. He interprets the Qur’an according to its
proper order, but whenever necessary, he also refers to other verses. This approach
enables him to raise some problems relating to the interpretation of one verse in light
of the interpretation of other verses, and to evaluate them simultaneously, in order to
reach a more objective interpretation of all of them61.

In his exegesis, Fakhr Al-DÊn Al-RÉzÊ pays close attention to the structure of the
verse (wajh al-nazm), either on its own or in connection with other verses, 62 known as
al-munÉsabah, and this method links the verse he interprets with other verses63.
Exegetes, including both those who rely principally on traditions and those who avail
themselves mostly of reason, apply this method in their interpretation of the Qur’an.
For example, MahmËd FËdah expatriates on the structure of Al-RÉzÊ’s tafsÊr, he
elucidates on Al-RÉzÊ interpretation of Surah Al-Baqarah: 3464, Al-RÉzÊ deals with
the problem or whether iblis is a sort of jinn or malak. Relating this verse with others
such as in Surah Al-Kahf: 5065 and in Surah Saba’: 4166, Al-RÉzÊ concludes that iblis
is a son of jinn not a Malak.67 Ibnu KathÊr, whose TafsÊr Al-Qur’an Al-ÑAzÊm is

59
See Muhammad b. Abi Bakr b. Ayyub Ibn al-Qayyim aI Jawziyyah, al.tibyaan fii. Aqsim al-Qu,r'an,
editecl by Muhammad Hamid al-Fiqi (Cairo: Matba’aat Hijizi, 1933)
60
Ahmad JamÉl Al-ÑUmarÊ. 1986. DirÉsÉt fÊ al-TafsÊr al-MawÌËÑÊ li al-QaÎaÎ al-Qur’ÉnÊ.
Cairo: Maktabat al-khanjÊ. p. 38-46.
61
MahmËd Basyun FËdah. 1986. Nash’at al-TafsÊr wa-ManÉhijuhu fi Daw’ al-Madhahib al-
Islamiyyah. Cairo: Matba’ah al-Amanah. p. 190.
62
Al-SuyËÏÊ, JalÉl al-DÊn AbË al-FaÌl. 1995. al-ItqÉn fÊ ÑU1Ëm al-Qur’an. Beirut: DÉr al-Kutub al-
ÑIlmiyyah. Vol. 2. 3rd ed. p. 234.
63
MahmËd Basyun FËdah. 1986. Nash’at al-TafsÊr wa-ManÉhijuhu fi Daw’ al-Madhahib al-
Islamiyyah. p. 190·2.
64
Al-Qur’an. Al-Baqarah 2:34.
65
Al-Qur’an. Al-Kahf 18: 50.
66
Al-Qur’an. Saba’ 34: 41.
67
Abu Hayyaan, al-Burhaan fii Munaasabat Tariib Suwar al-Qur’an.
 22

very much based on traditions, proposes the axiom Al-Qur’anu yufassiru baÑduhu
baÑda (the Qur’an explains itself by itself)68 and considers it the best method for
interpreting the Qur'an69. Ibnu Taymiyyah also declares that this method is considered
the best method of interpretation70.

Al-RÉzÊ likewise chooses not to look at each verse in isolation but extends his
investigation to other verses as well71. He adopts two approaches in his examination of
this linkage: first, by relating the passages or verses he interprets to those that precede
it; and second, by relating the interpretation of specific passages or verses to some
other passages or verses which do not follow successively. Unlike verse-by-verse
interpretation, such holistic interpretation allows exegetes to arrive at a more objective
and thorough interpretation of the Qur’an.

In the following, I will further examples of how Al-RÉzÊ applies this method. When
interpreting the first part of Surah Al-ÑImrÉn: 1572 which reads: ‫ر ِّمن ٰ َذلِ ُك ْم‬l
ٍ ‫لْ َأُؤ نَبُِّئ ُكم بِ َخ ْي‬lُ‫ۚ ق‬
meaning: Say, “Shall I inform you of (something) better than that?. Then he takes into
consideration the last part of the previous verse Surah Al-ÑImrÉn: 14 which reads, ُ ‫َوٱهَّلل‬
ِ ‫ ِعن َدهۥُ ُحسْنُ ْٱل َمـَٔا‬meaning: “but in nearness to Allah is the best of the goals (to return
‫ب‬
to)”73. He also links this verse with other related verses, such as Surah Al-ÑImrÉn: 374
with Surah Al-IsrÉ’: 8775; just as he links Surah An-Nahl: 3 76 with Surah Al-ÑImrÉn:
19377.

He relates verses 3of Surah Al-Humazah; Surah Al-Fiil; Surah Quraish; Surah Al-
Maa'uun; Surah Al-Kauthar and Al-Kaafiruun to a set of earlier verses, 3 of Surah Az-

68
Issa J. Boullata. 2007. “Modern Qur’an Exegesis: A Study of Bint al-ShÉti’s Method”. The Muslim
World. United State: Willey. Vol. 64. April. p. 105.
69
Huda Jasim Muhammad Abu Tabrah. 1994. Al-Manhaj Al-AtharÊ fÊ TafsÊr Al-Qur’an Al-KarÊm:
Haqiqatuh wa MaÎÉdiruh wa TaÏbÊqÉtuh. Qumm: Maktab al-lÑlÉm al-lslÉmÊ. p. 191-192.
70
Taqi aI-Din Ahmad b. Abd al-Halim Ibn Taymiyyah. Muqaddimah fÊ UÎËl al-TafsÊr. ed. Fawwaz
Ahmad Zamarlii (Beirut: Dar Ibn Hazim 1994), 84.
71
William Montgomery Watt. 1969. Islamic Revelation in the Modern World. Edinburgh: Edinburgh
University Press. p. 76-79.
72
Al-Qur’an. Al-ÑImrÉn 3: 60.
73
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. 1357. Al-TafsÊr al-KabÊr. Vol.7. P. 213.
74
Al-Qur’an. Al-ÑImrÉn 3: 3.
75
Al-Qur’an. Al-IsrÉ’ 17: 87.
76
Al-Qur’an. An-Nahl 16: 3.
77
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. 1357. Al-TafsÊr al-KabÊr. Vol.7. P. 215.
 23

Zalzalah; Surah Al-'Aadiyaat; Surah Al-Qaari'ah; Surah At-Takaathur and Surah

Al-'Asr. This enables him to detect a system (nazm)78 behind the revealed text, which
in bis view makes rational sense. As he explains it, God first blames the People of the
Book for disbelieving and for calling other people non-believers. When speaking to
Muslims in the following verses, God then commands them to believe in Him, and to
exercise taqwaa. He finally commands them to call other people to do good.79

Al-RÉzÊ compares the white and the black faces referred to in Surah Quraisy: 3 80 with
reference white and black in other verses, such as Surah Al-Mumtahanah: 39 81, Surah
Ash-ShuÑarÉ’:1082, Surah Fussilat: 8083, Surah Al-FurqÉn: 7584, Surah An-NËr: 8385
and Surah Fussilat 5586, from this comparison, he concludes that bayÉÌ (whiteness)
stands for happiness in paradise, attributed to believers, while sawwÉd (blackness)
stands for sorrow in hell attributed to unbelievers87.

Al-RÉzÊ asserts that Surah Al ‘ImrÉn has an excellent structure that is smooth and
unique. He detects in it indications that the Christian delegation of NajrÉn has debated
with the Prophet Muhammad (SAW) on two issues introduced in this chapter. The
first issue was a matter of theology; in particular, the Christians claim that God had a
son; the second revolved around the Prophet hood of Muhammad, which the
Christians called into question.

According to Al-RÉzÊ, the concept of Hayyun QayyËm (the Ever-Living, Self-

Subsistent Fount of All being) attributed to God is an argument against the concept of
the Trinity in which the Christians of Muhammad's time believed. The same concept
also opposed the idea that God, whose existence is a necessity of it WÉjib al-WujËd88,
could have a son. He says that it is impossible for any being to be a son and at the

78
M. Mir. Coherence in the Qur’an (lndianapolis, 1986)
79
Ibid, vol. 8, 177.
80
Al-Qur’an. Quraisy 106: 3.
81
Al-Qur’an. Al-Mumtahanah 60: 39.
82
Al-Qur’an. Ash-ShuÑarÉ’ 26: 10.
83
Al-Qur’an. Fussilat 41: 80.
84
Al-Qur’an. Al-FurqÉn 25: 75.
85
Al-Qur’an. An-NËr 24: 83.
86
Al-Qur’an. Fussilat 41: 55.
87
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. 1357. Al-TafsÊr al-KabÊr. Vol.8. P.181-182.
88
Lenn Evan, Goodman. 1992. Avicenna. London: Routledge. P. 49-122.
 24

same time, God, for God must have no need for anything else to establish His
Existence.

Al-RÉzÊ further says that if God needed anything else, He would then not he self-
sufficient and that this is impossible for God 89. In arguing on behalf of the Prophet
hood of Muhammad, the Qur’an describes itself as having been revealed by God, just
as were the Torah (TawrÉt) and the Bible (InjÊl). Since these scriptures were
consecutively revealed as signs of the Prophet hood of Muhammad, Moses, and Jesus,
any denial of the Qur’an and with this, the denial of the Prophet hood of Muhammad
would mean the denial of the Torah and the Bible and at the same time the denial of
the Prophets, to whom the scriptures were revealed90.

For this declaration of infidelity, Al-RÉzÊ declares, Christian will receive punishment
in the Hereafter91 and be overshadowed by ignominy and humiliation92. However, this
does not pertain to all Christians, Al-RÉzÊ states, basing himself on the interpretation
of verses 113 - 115 and 199 of Surah Al-ÑImrÉn. With respect to Surah Al-ÑImrÉn
verses 113 - 115, the first part of which reads, “They are not all alike: among the
people of the Book, there are upright people93,” Fakhr Al-DÊn Al-RÉzÊ admits that
among the Christians of NajrÉn there were believers as well as infidels. He quotes a
report from Ibn ‘AbbÉs, JÉbir and QatÉdah saying that the Prophet Muhammad
PBUH prayed for the soul of a dead Christian from NajjÉsh. This report confirmed by
Surah Al-ÑImrÉn verse 113, indicates that the dead Christian was a believer, and
therefore prayer for him was obligatory for Muslims.

In Quran 106 verse 3, Fakhr Al-DÊn Al-RÉzÊ notes that “the people with white
faces” are placed ahead of “the people with black faces,” while their fruits in the
Hereafter are inverted. The consequences for “those with black faces” are, therefore,
mentioned before the consequence for “those with white faces.” On this issue, one
might doubt that such an arrangement should not logically happen. Al-RÉzÊ suggests

89
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. 1986. MunÉÐarah fÊ al-Radd ÑalÉ al-NasÉra.
Beirut: Dar al-Gharb al-IslÉmÊ. P. 22-27.
90
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. 1357. Al-TafsÊr al-KabÊr. Vol.7. P. 167-168.
91
Al-Qur’an. Al-ÑImrÉn 3:106.
92
Al-Qur’an. Al-ÑImrÉn 3:112.
93
Al-Qur’an. Al-ÑImrÉn 3:113.
 25

two solutions: first, that the waw is used for conjunction in a general sense, not a
sequential one; second, as in the former verse, the mention of mercy (rahmat) for
“those with white faces,” precedes that of punishment (ÑadhÉb) for “those with black
faces,” in order to stress that God wishes that His Creatures receive His Blessings. In
the latter verse, the mention of “those with white faces” is placed after “those with
black faces” in order to emphasize this purpose94.

Al-RÉzÊ suggests an exciting interpretation of Surah Al-ÑImrÉn verse 17, which

reads: “Those who show patience, firmness and self-control; who are true (in word
and deed); who worship devoutly; who spend (in the way of Allah; and who pray for
forgiveness in the early hours of the morning” 95. This verse explains the two verses
before it. The five character traits mentioned in verse 17 (ÎÉbir, ÎÉdiq, qÉnit, munfiq,
and mustaghfir bil-asÍÉr) are the characteristics of “those who fear God,” as
mentioned in verse 15, and “those who will enter Paradise,” as mentioned in verse 16.
Since Surah Al-ÑImrÉn verse 17, uses conjunction (waw al-aÏf) instead of an
adjective (Îifah). Fakhr Al-DÊn Al-RÉzÊ argues that “those who fear God” and “those
who will enter Paradise” are furthermore those who have one or more of the
characteristics it mentions. This may indicate that in order to enter Paradise, one need
not necessarily have all five characteristics. As long as they have faith (ImÉn) in God,
as mentioned in Surah Al-ÑImrÉn verse 16, they will enter it even if they have only
one of the five96. This interpretation is in line with Fakhr Al-DÊn Al-RÉzÊ’s Ash’arite
theological belief that whoever has faith in God, in the manner of LÉ ilÉha illallah
“there is no god but Allah” will enter heaven, regardless of his faults97.

To determine the meaning of the Qur’an, Fakhr Al-DÊn Al-RÉzÊ avails him of poetry
as well as of other Qur’anic verses. This is evident in his interpretation of Surah Al-
ÑImrÉn verse 113. Interpreting the phrase “among the People of the Book there are
upright people,”98 Fakhr Al-DÊn Al-RÉzÊ asserts that even though the phrase
mentions only one group, it refers to two groups from the People of the Book, namely,
94
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. 1357. Al-TafsÊr al-KabÊr. Vol. 8. P. 183.
95
Al-Qur’an. Al-ÑImrÉn 3: 17.
96
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. 1357. Al-TafsÊr al-KabÊr. Vol. 7. P. 212-218.
97
Ahmad HijÉÊz Al-SaqqÉ. 1992. “al-Taqdiim li al-Kitaab." in Fakhr al-Dm al-Razi. Asraar at-Tanziil
Wa Anwaar al-Ta ‘wfl (Beirut Dar aI-JiiI. 1992). 7.
98
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. 1357. Al-TafsÊr al-KabÊr. Vol. 8. P. 198-204.
 26

the upright (ummah qÉ‘imah), and the blameworthy (ummah dhamÊmah). This is
because mentioning one thing implies the other too; there is no need at all to mention
both. One example of this is the expression “Do well” Although the order is to do
well, it is also an order to avoid doing what is bad. In support of this interpretation,
Fakhr Al-DÊn Al-RÉzÊ quotes a poem composed by AbË Dhu’ayb, where one
category of items is mentioned when in fact, its opposite is equally intended99.

2.5 Summary

It can be understood from the foregoing examples; Al-RÉzÊ has adopted a free
rational approach in the interpretation of various Qur’anic verses. His rejection of the
existence of otiose words or particles in the Qur’an, however, does not depend on
sound evidence. His argument that the order of verses is divinely ordained is contrary
to the fact that there are several authoritative recitations of the Qur’an, in which the
order of the particles and words is not always the same. Moreover, the acceptance of
some in the Qur’an does not affect the meaning and is sometimes the only way to put
a Qur’anic sentence into a grammatical structure.

Al-RÉzÊ played an important role in bringing theology closer to the sciences and even
to Sufism, with which he flavored this theological works. In the centuries when the
Muslim world was turning away from Peripatetic rationalism toward modes of
thought more akin to its own spirit, Al-RÉzÊ played a major role in this
transformation. He remains as one of the most arresting figures among Muslim
theologians, a figure the power of whose thought spread over the whole Muslim world
at the very moment when the Mongol onslaught was putting an end to the caliphate, to
the survival of which his work was to a large extent dedicated.

Reference

‘Abd al-Majiid al-Najjaar (ed), “Muqaddimah," in Munaqarah fii al-Radd al-Radd

‘ala al-Nasaaraa (Beirut: Daar al-Gbarb al-Islaamii,1986), 8-9.

99
Fakhr Al-DÊn Al-RÉzÊ, MuÍammad bin Umar. 1357. Al-TafsÊr al-KabÊr. Vol. 8. P. 200-203.
 27

1bid., vol. 8, 20.

Abu Hayyaan, al-Burhaan fii Munaasabat Tariib Suwar al-Qur’an.

Ahmad al-Khayali and Ibrahim al-Isfara'ini 'Isam al-Din (1335A.H.) Sharb al-'Aqii'id
of Najm al-Din al-Nasafi, Cairo, Dar al-Kutub al-'Arabiyyah al-Kubra

Ahmad Hijaaiiz aI-Saqqaa. “al-Taqdiim li al-Kitaab." in Fakhr al-Dm al-Razi.

Asraar at-Tanziil Wa Anwaar al-Ta ‘wfl (Beirut Dar aI-JiiI. 1992). 7.

Ahmad Jamaal al 'Umari, Diraasaat fii al-Tafsir, al-Mawduu’ii lil al-Qasas al-
Qur’aani (Cairo: Maktabat al-khanji, 1986). 38-46.

A'ishah ‘Abd al-Rahman, Muqaddimah fii al-Manhaj (Cairo: Ma’had al-Buhuuth wa

al Diraasaat al Arabiyyah. 1971), 137.

Al-Daawuudii, Tabaqaat al-Mufassiriin. Vol. 2, 250. See also al-Zarkaan, Fakhr al-
Din al-Razi wa Araa ‘uh al-Kalaamiyyah wa al Falsafiyyah. 19.

Al-Razi, al- Tafsir al-Kabir, vol. 8, 181-182

Al-Razi, al- Tafsir al-Kabir, vol. 8, 198-204

Al-Razi, al-Tafsir al-Kabir, vol. 7, 167-168.

Al-Razi, al-Tafsir al-Kabir, vol. 7, 213.

Al-Razi, Munaazarah fii al-Radd ‘alaa al-Nasaara, ed. ‘Abd al-Majiid al-Najjaar
(Beirut Dar al-Gharb al-Islaami, 1986), 22-27.

Al-Safadii, al-Waafii bi al-Wafayaat. vol. 4, 249.

Al-Subki’s Tabaqaat al-Shaafi’iyyah al-Kubraa vol. 5, 140.

Al-Subkii. Tabaqat al-Shaafi' ‘iyyah al-Kubraa. vol. 7. 242.

Fakhr al-Din al-Razi, Munaazaraat Fakhr al.Din al-Razi fii Bilaad Ma Wara’ al-Nahr.
Page 7; 14, 22-24; 32-42.

Fakhr al-Din al-Rizi, Al-Tafsir Al-Kabir vol. 7 (Cairo: al-Mutba‘ah alBahiyyah al-
Misiriyyah. 1357), 168.

Fathalla Kholeif's translation of the book, A Study on Fakhr al-Din al-Razi and His
Controversies in Transoxiana (Beirut: Darel-Maschrecb 1966)

George Makdisi, The Rise of Colleges: Institutions of learning in Islam and the West
(Edinburgh: Edinburgh University Press. 1981), 116-8
 28

Helmut Gatje (1996) The Qur'an and Its Exegesis: Selected Texts with Classical and
Modern Muslim Interpretations. 2nd Edition. Oneworld Publications, London, United
Kingdom

Huda Jâsim Muhammad Abu Tabrah, a/-Manhaj al-Mahaj al-atharii, fii Tafsir al-
Qur’an al-Karim: Haqiqatuh wa Masaadiruh wa Tatbiiqaatuh (Qumm: Maktab al-
l’laam al-lslaamii, 1994), 191-2.

Ibid, 215.

Ibid, vol. 8, 177.

Ibid., 188-195.

Ibid., 25-34.

Ibn Khallikaan, Wafayaat al-A‘yvan wa Anbaa’ Abnaa ‘al-Zamaan vol. 4, 248-249;

See also, al-Daawuudii. Tabaqaat al-Mufassirin, vol. 2, 250.

Issa J. Boullata. "Modem Qur'an Exegesis: A Study of Bint al-Shati’s Method," The
Muslim World. vol. 64 (l971), 105.

Jalal al-Din ‘Abd al-Rahman b. Abi Bakr al-Suyuutii, al-Itqan fii ‘U1uum al-Qur’an.
Vol. 2, 3rd ed (Beirut: Daar al-Kutub al-‘Ilmiyyah. 1995) 234.

Kholeif, A Study on Fakhr al-Din al-Razi and His Controversies in Transoxiana, 19,
114 -116

Kholeif, A Study on Fakhr al-Din al-Razi and His Controversies in Transoxiana, 19

L.E. Goodman, Avicenna (London: Routledge, 1992),49 -122

lbn Abii Usaybi‘ah. ‘Uyuun al-Anbaa’ fii Tabaqaat al-Atibba’, 465.

M. Mir. Coherence in the Qur’an (lndianapolis, 1986)

Mahmuud Fuuda, Nash ‘at at-Tafsir wa Munahijuh fii Daw' al-Madhaahib al-
Islamiyyah. 190·2.

Mahmuud Fuudahm, Nash‘at al-Tafsir wa Manaahijuh fi Daw’ al-Madhahib al-

Islamiyyah (Cairo: Matba’at al-Amaanah. 1986). 190.

Muhammad Ali Sabuni (2017) Safwat Al-Tafasir

Muhammad al-Mutasim bi AlIah al-Baghdaadii. “Taqdiim.” in Fakhr al-Din aI-Razi

al-Mashriqiyyah fii ilm al-llaahiyyaat wa al-Tabii‘iyyaat. vol. 1, 15-16.

Muhammad b. ‘Ali al-Daawuudii (d. 945), Tabaqaat al-Mufassirin, ed. ‘Ali

Muhammad ‘Umar, vol. 2 (Cairo: Maktabat Wabbah, 1972). 214.
 29

Muhammad b. Abi Bakr b. Ayyub Ibn al-Qayyim aI Jawziyyah, al.tibyaan fii. Aqsim
al-Qu,r'an, edited by Muhammad Hamid al-Fiqi (Cairo: Matba’aat Hijizi, 1933)

Muhammad b. Jarir al-Tabarii (d. 310 H.), Jami' al-Bayaan fii Tafsir, al Qur’an, 12
vols. (Beirut: Daru al-Ma ‘rifah, 1986);

Sa'du Deen al-Taftazani (1950) A Commentary on the Creed of Islam (Sharh

al-'Aqa'id al-Nasafiyyah) al-Taftazani. Published: Columbia University Press, New
York, US

Suyūtī, J. (1974). Al-‘Itqān fi al-‘ulum al-Qurʼān. Egypt: Al-hay’ah al-Misriyyah

al-‘āmmah li al-kitab.

Taqi aI-Din Ahmad b. Abd al-Halim Ibn Taymiyyyah, Muqaddimah fii Usuul al-
Tafsir, ed. Fawwaz Ahmad Zamarlii (Beirut: Dar Ibn Hazim 1994), 84.

Thameem Ushama . (1995). Methodologies of the Qur'anic Exegesis. A.S. Noordeen

Publisher, Kuala Lumpur.

William. Montgomery Watt. (1962), Islamic Philosophy and Theology (Edinburgh:

Edinburgh University Press.

William Montgomery Watt.( 1969), Islamic Revelation in the Modem World

(Edinburgh: Edinburgh University Press

Zarqasnī, M. A. (1957). Al-burhān fi al -‘ulum al-Qur’ān. Beirut: Dār Ihyā’ al-Kutub

al-‘Arabiyyah.