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Prıncıples of Hamîduddîn al-Farâhî’s Exegesıs of the Qur’an and Interpretatıon of Surah al-Fil
  
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The internal principles from Qur’an are three: Qur’an’s dialect, Qur’an’s Nazm 
and exegesis with Qur’an. Now we will try to explain them separately, but they should 
be used in sequence during exegesis of Qur’an. Only if they are used in sequence, the 
exegesis will be indisputable and accurate. 
  
1. Qur’an’s Dialect 
The primary source is the dialect in which Qur’an was written. The Arabic dialect 
that was used at that time was very different to the modern Arabic in terms of idioms 
and structures. And thus, one needs to be adept at the Arabic dialect that was used at 
that time if he or she wants to understand the Qur’an’s method because the literature 
of that period was the correct reflector of the Arabic society at the time of Qur’an’s 
revelation. Qur’an’s dialect does not have relevance with the contemporary Arabic. 
This Arabic is not the one currently used in Egypt or Syria. According to Farâhî, when 
it comes to the Quranic dialect; Imru’l-Kays, Lebid, Ka’b ibn Zuhair and Amr ibn 
Qulsum should be made reference points.
10
 
As far as Farâhî is concerned, Qur’an’s translation and exegesis should be made 
in conformity with widespread use. It is a great mistake to make exegesis according 
to seldom use. He argues in this issue by saying: “Unless there is a great obstacle, we 
should not abandon widespread use in Arabic dialect. We need to be in accordance 
with widespread use if it conforms to the verses, sayaq and sabaq, Qur’an’s other 
verses and religious principles,
11
 According to him, when it comes to the Qur’an’s 
syntax, it is safer to refer to the rich sources of Arabic language instead of imitating 
works of grammar intellectuals.
12 
 
Farâhî makes Ibn Manzur’s Lisanu’l Arab as the reference point when making 
Quranic exegesis. Because this dictionary not only includes main words but also 
features Ibn Qesir’s Nihaye and Garibu’l-Hadith as well as philologists’ words, 
Arabic poems and proses.  
 
2. Nazm Principle: 
Farâhî considers nazm as the most important exegesis principle.
13
According to 
Farâhî, the main nazm element in Qur’an is surah and each surah has a wholeness in 
itself. Each surah has an ‘amûd, in other words a central theme that is in relation with 
prior and subsequent surahs. ‘Amûd is a unifying factor in surahs and surahs are 
interpreted by taking into account this factor.
14
 There is not only wholeness within each 
surah, but also there is a logical relation between surahs, which are aligned in the current 
                                                 
10
 al-Fârâhî, Mecmûâ’yı Tafâsîr-i Farâhî, p. 42. 
11
 al-Farâhî, Hamîd al-Dîn Ebû Ahmad Abdulhamid al-Ansârî, et-Tekmîl fî Usûli’t-Te’vîl, ed-Dâiretü’l-
Hamidiye, Azam Garh, İndia, 1388/1968, p. 62 
12
 al-Farâhî, et-Tekmîl, p. 53; al-Fârâhî, Mecmûâ’yı Tafâsîr-i Farâhî, pp. 42-43. 
13
 al-Farâhî, Mecmû’âyi Tefâsîr-i Farâhî, p. 35. 
14
 al-Farâhî, Hamîd al-Dîn Ebu Ahmad Abd al-Hamîd al-Ensârî, Dalâilu’n-Nizâm,  Azam Garh, ed-
Dâiretu’l-Hamidiye ve Mektebetühû, Hindistan, 1388/1968, pp. 73-82. 

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Ass. Prof. Hayrettin Öztürk
  
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sequence in Qur’an.
15
 According to Farâhî, the surahs fall into nine groups, which have 
wholeness as well.
16
 Each group starts with surahs revealed in Mecca and ends with 
those revealed in Madinah.
17
 Therefore, Qur’an resembles a magnificently organized 
single sentence in terms of theme and structure. There is a special relation and order 
among all the elements of the Qur’an.
18
 The reason for differences in understanding 
Qur’an stems from the failure of exegesis writers to take the Qur’an nazm into account. 
According to him, if everyone understood the surah’s centre correctly, a disaccord 
would not have occurred.
19
 When this occurs a discrepancy between interpretations of 
the Qur’an, there emerges diversity in terms of religious understanding and hence 
closeness among hearts disappears. On the other hand, nazm leads us to a unity in all 
matters and removes disunity. Unity and solidarity is the highest goal to reach higher 
ranks of humanity, which can only be achieved with nazm.
20
 
 
3. Exegesis of Qur’an with Qur’an: 
Farâhî put emphasis on making exegesis of the Qur’an with the Qur’an and 
avoided mixing Qur’an with other hearsays
21
 The best guide for Qur’an is Qur’an 
itself, 
22
 Qur’an defines itself as “Kitaban Mutashabihan” meaning that it can explain 
itself 
23
 Suyuti makes mention about this issue in Suyuti in these words: “Ulema says 
that a person who wants to make exegesis of the holy book should use Qur’an as guide. 
A succinct subject in Qur’an is explained and referred in other sections. Ibn Jawzi 
states: “A subject succinctly mentioned in Qur’an is explained in detail in other 
section.” I pointed out to such succinct examples.”
24
 
The exegesis of the Qur’an with the Qur’an has been known and applied by our 
ulema for a long time. The method used by Farâhî in surah al-Fil reflects the 
characteristics of his exegesis method. He put emphasis on making exegesis of verses 
with verse and tried to differentiate Qur’an with other hearsays. 
25
 Ramy’s accounts 
can be shown as an example. According to Farâhî, Quraysh purged Abraha’s army 
from Kaaba with guerrilla tactics namely stoning from above. 
26
 
                                                 
15
 al-Farâhî, Dalâilü’n-Nizâm, pp. 83-84. 
16
 al-Farâhî, Dalâilü’n-Nizâm, pp. 92-93. 
17
 al-Farâhî, Dalâilü’n-Nizâm, p. 91. 
18
 al-Farâhî, Dalâilu’n-Nizâm, pp. 73, 75, 77; al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, p. 35. 
19
 al-Farâhî, Tafsîr-i Nizâmi’l-Qur’ân, pp. 9-10. 
20
 Mesud, Halid, Tafsîr-i Qur’an kee Usul,Yeni Delhi, 2003, p. 51. 
21
 al-Farâhî, Tafsîr-i Sûre-i Fîl, p. 15; al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, p. 382. 
22
 al-Farâhî, Macmûâ’yı Tafâsir-i Farâhî, p. 35. 
23
 Zümer, 39/23. 
24
 Mesud, Halid, Tafsîr-i Qur’an kee Usul, p. 35. 
25
 al-Farâhî, Hamîd al-Dîn Ebu Ahmad Abd al-Hamîd al-Ansârî, Mukaddime Nizâmu’l-Kur’ân, translate: 
Mevlânâ Amin Ahsan Islâhî, First Edition, Daire-i Hamidiye, Azam Garh, nd., pp. 26-27; al-Farâhî, 
Macmû’âyi Tafâsîr-i Farâhî, p. 382; al-Farâhî, Tafsîr-i Sûre-i Fîl, p. 15 
26
 al-Farâhî, Macmû’âyi Tafâsîr-i Farâhî, pp. 400, 406; Islâhî, Tadebbür-i Qur’ân, IX, Tafsir of al-Fil 

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