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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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4. Mutawatir and Mashur Sunnah: 
If Holy Prophet’s (pbuh) deeds were accounted by many and thus the possibility 
of a false narration is removed, this called as Mutawatir Sunnah. Worship practices 
such as salaah (prayer), zakat, sawm (fast), hajj, umrah and circumambulation of 
Kaaba are explained by Sunnah. 
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According to Farâhî, only the prophet (pbuh) has 
the privilege to explain the aforementioned. These are enshrined by worship practices 
in the Islamic world. These practices have descended to us through tawatur.
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 For 
example, Qur’an orders salaah but does not go into detail about it. Prayer times, rakats 
and qualities were explained by the Holy Prophet. Qur’an orders zakat but nisab was 
declared by the Holy Prophet (pbuh). Hajj was ordered and the Prophet (pbuh) stated: 
“You shall learn provisions of hajj from me.”
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 When it comes to prayer he said: “You 
shall perform salaah as I do.”
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 Therefore the concepts related to salaah, zakat, fast, 
Masjid al-Haram, Marwa and Hadj descended from previous generations to the 
present day without change.  
 
B)  Disputable Principles:  
These are external principles which consist of five elements; Hadith, As-bâbun 
Nuzul, ancient holy scripts, Arabic history and Arab Literature. These sources are 
open to doubt and thus can only be referred if it conforms to Qur’an. When they put 
forward assertions in contradiction with the Qur’an, the latter should be prioritized. 
Now let’s explain all these sources:  
 
1. Hadith Books 
As an exegesis principle, the Prophet’s (pbuh) hadiths are valuable (Farâhî considers 
hadiths and narrations of the Prophet’s companions) are so valuable. Nonetheless when 
compared to mutawatir sunnah, they can be no match and thus are zannî. 
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 It is surely 
beyond doubt that the compiled collected works of prophet’s hadiths are the most 
important ones among the disputable sources. Therefore, hadiths literature should be made 
use of during exegesis of Qur’an. For example, in surah Tahrim, some events were 
referred to. The details of such events can be found in the hadiths that are in conformity 
with the Qur’an. Farâhî advocates interpretation of hadith under the light of Qur’an instead 
of the interpretation of Qur’an under the light of hadith.
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27
 al-Farâhî, Macmûâ’yı Tafâsîr-i Farâhî, pp. 41-42; Islahi, Tadabbür-i Qur’ân, pp. 16-17. 
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 al-Farâhî, Macmûâ’yı Tafâsîr-i Farâhî, pp. 41-42; Islahi, Tadabbür-i Qur’ân, pp. 16-17. 
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 al-Müslim, Haccâc al-Kuşeyri,  al-Câmiu’s-Sahîh,  Dâru’s-Salâm li’n-Neşr ve’t-Tavzîh, 2. edition, 
Riyad, 1421/2000, Kitâbu’l-Hacc, hadith number: 1279; es-Sicistânî, Ebû Dâvûd Süleyman b. Aş’as, 
Sünen-i Ebî Dâvûd, Dâru’s-Salâm li’n-Neşr ve’t-Tavzîh, 3. edition, Riyad, 1421/2000, Kitâbu’l-
Manâsik, 1970 numbered hadith. 
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 al-Buhârî, Muhammed b. İsmâil, al-Câmiu’s-Sahîh, Dâru’s-Salâm li’n-Neşr ve’t-Tavzîh, 1. Edition, 
Riyad, 1421/2000, Kitâbu Ahbârı’l-Âhad, Hadith no: 7246 
31
 al-Fârâhî, Macmûâ’yı Tafâsîri Farâhî, pp. 39- 41; Islâhî, Tadabbür-i Qur’ân, pp. 17-18. 
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 al-Farâhî, et-Tekmîl, p. 65. 

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Ass. Prof. Hayrettin Öztürk
  
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2. Asbâbu’n Nuzul 
Nuzul (revelation) science involves in the background of the revelation of verses. 
Thus, the knowledge of the reasons for the revelation of verses has a special place in 
exegesis and intellectuals covered the reasons for revelations under a separate header. 
Farâhî puts forward a different approach from the mainstream glossators when it 
comes to the reasons for nuzul. According to him, nuzul does not solely consist of the 
factors that led to revelation of a surah or verse. Farâhî interprets nuzul reasons in a 
different way. Because Farâhî argues that the reasons for nuzul should be searched in 
Qur’an (e.g. from a surah in Qur’an).
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 Just as a doctor diagnoses an illness by looking 
at a prescription, an intellectual should examine a surah in detail to understand the 
reasons for nuzul. It is only when Qur’an refers to or indirectly makes mention of 
certain events, someone can look to the narrations other than that of Qur’an. Thus, 
Farâhî redefines reasons for nuzul as an internal feature of Qur’an.
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3. Guidance of Ancient Divine Books 
Farâhî views ancient scripts as Qur’an tafsir’s secondary sources and calls them 
as a disputable source. Like Ahli Sunnah intellectuals, he considers that ancient were 
distorted in literal and spiritual terms as well.
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 Nevertheless, a great deal of treasure 
of revelations is present among these books despite the distortion. The anecdotes of 
past tribes were narrated in a summarized form in Qur’an.
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 If the knowledge of 
ancient scripts is valid, they can be made use of to understand Quranic verses’ 
meaning and content. The numerous verses in which Qur’an refers to Torah can be 
interpreted in this way.
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In the Maide 48, it was stated, “And We have revealed to 
you, [O Muhammad], the Book in truth, confirming that which preceded it of the 
Scripture and as a criterion over it.” 
Considering these views, Farâhî sees Bible as an important source for exegesis of 
Qur’an. For example, he compares Kaaba with Jerusalem in his interpretation of surah 
al-Fil. He firstly asks why Allah (c.c.) protected Kaaba but let Jerusalem desecrate. 
Then he answers by pointing out to the importance of Kaaba in terms of time and 
prototype as well as the recognition of its holiness by all people; designation of its 
location by Allah (c.c.), migration of Abraham (pbuh.) to Kaaba’s location and his 
construction of the structure with Ishmael (pbuh.), the prayings of Abraham (pbuh.) 
for it. Farâhî also refers to David (pbuh.) on the issue of stoning.
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 al-Farâhî, Hamîd al-Dîn Ebû Ahmad Abd al-Hamîd al-Ansari, Tafsîr-i Nizâmi’l-Qur’ân, Fâtiha-i 
Nizâmi’l-Qur’ân, Translation: Amin Ahsan Islâhî, Dâire-i Hamidiye, Saraymir, Azam Garh, 1990, pp. 
37-38,; Islahi, Tadabbür-i Qur’ân, pp. 18-19. 
34
 al-Farâhî, Tafsîr-i Nizâmi’l-Qur’ân, pp. 27, 38. 
35
 al-Farâhî, Tafsîr-i Nizâmi’l-Qur’ân, p. 49. 
36
 al-Farâhî, Tafsîr-i Nizâmi’l-Qur’ân, p. 49. 
37
 al-Farâhî, Tafsîr-i Nizâmi’l-Qur’ân, p.50. 
38
 al-Farâhî, Mecmû’ây-ı Tafâsiri Farâhî, pp. 373-379. 

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