Chapter 5: Current mis-interpretation of al-Qur’an. 

6. Assuming there are veiled interpretations of al-Qur’an.

This would be a far serious mis-interpretation then the fifth one. Some people believe that Qur’anic verses have a literal and “secret” interpretation. The literal interpretaion would apply to common people whereas the “veiled” interpretation is meant for a special group of people. Only people who have achieved a particular rank could have the opportunity to understand the veiled interpretation (tafseer Batiniyyah). This is a serious movement growing rapidly.

There are three groups of people that use tafseer Batiniyyah:

First: Syi‘ah al-Rafidhah

Syi‘ah al-Rafidhah is a movement that originated after the downfall of the Persian Empire. Some Persian sincerely embraced Islam while others did it with the intention to take revenge internally. If they were to directly change the meaning of al-Qur’an it would prove to be futile because the Muslim ummah was very particular in protecting al-Qur’an against deviations. Thus they thought of a new theory that could indirectly diverge the ummah from the true Islamic teachings. They proposed that there actually exist veiled interpretations (tafseer Batiniyyah) in al-Qur’an. This, according to them (Syi‘ah al-Rafidhah), has not been revealed in the current literal interpretation by Ahl al-Sunnah wa al-Jama'ah.

Yusuf al-Qaradhawi explained further regarding the origin of tafseer Batiniyah:[1]

This (tafseer Batiniyah) is a wide door for imposter to corrupt Islamic teachings by alleging that for every literal meaning there is a “secret” meaning. If they were sincere they would declare that they are preaching a totally different religion. Nothing to do with al-Qur’an and as-Sunnah! It is even different form any heavenly religion!

They (the Batiniyah group) are an extension from the Persian Empire. They slipped into our religion to destroy it from within. Since al-Qur’an is protected against any change or replacement in phrases, they could not add or deduct anything. The only way to attain their goal is by practicing ta’wil by alleging that there are “veiled” interpretations in al-Qur’an. This way, they have all the freedom that they want in interpreting the verses. 

Tafseer Batiniyyah arose within Syi‘ah al-Rafidhah movement because of three reasons:

1. To destroy Islam from within as a revenge for the collapse of their empire and to revive their ancestor’s religion.

2. To approve the Imamah concept; assertion that leadership should come from the descendants of ‘Ali bin Abi Thalib and Husain, radhiallahu 'anhum. This concept emerged when Husain bin ‘Ali bin Abi Thalib married Syahr Banu, princess of King Yazdajird bin Syah Rayar bin Kisra from the Persian Sasanid Empire that was defeated by Muslims. Generations from that descendant would be appointed as “imam” because they are Persion blooded. To gain acceptance amongst the Muslims they extended the link from Husain to ‘Ali bin Abi Thalib, Fathimah and Hasan radhiallahu 'anhum.[2]

3. To compete with the interpretation methodlogy of Ahl al-Sunnah wa al-Jama'ah that include (1) Interpreting al-Qur’an with al-Qur’an, (2) Interpreting al-Qur’an with as-Sunnah (explanation by Rasulullah) and (3) Interpreting al-Qur’an as understood by the companions. They contended that these methodologies only provide the literal meaning of al-Qur’an whereas their methodology is able to capture the hidden meaning of the verses.

Among other interpretation done by Syi‘ah al-Rafidhah includes:

…but come not near this tree or you both will be of the Zalimun (wrongdoers).

[al-Baqarah 2:35]

Al-Hasan al-Askari in his tafseer said:[3]

What was meant by “tree” is knowledge; knowledge that was possessed by Muhammad and his Ahl al-Bait, i.e people that has been granted specific knowledge by Allah. None besides them would obtain this knowledge. Allah forbade approaching the tree (knowledge) because it was meant specifically for Muhammad and his Ahl al-Bait. Only they could approach it. Whosoever draws near it besides them has committed sin and is among the wrongdoers.

Allah is the Light of the heavens and the earth. The parable of his Light is as a niche (“Misykat”) and within it a lamp (“Mishbah”): the lamp is in a glass (“az-Zujajah”), the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e neither it gets sun-rays only in the morning) nor of the west (i.e nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long)[al-Nur 24:35]

Abu ‘Ali al-Fadhl bin al-Hasan al-Thabarisi in his tafseer said:[4]

We (Syi‘ah – Ahl al-Bait) are the “Misykat” while Muhammad is the “Mishbah”. Allah gave his wilayat (leadership right) to whomsoever He likes……Misykat in which contains Mishbah” means the light of knowledge in the Prophets’ chest. “az-Zujajah” means the chest of ‘Ali. The light of knowledge transferred from the Prophets’ chest to Ali’s chest.  “lit from a blessed tree” means the light of knowledge. “neither of the east nor of the west” means neither Jewish nor Christian.

Have We not made for him two eyes, and a tounge and two lips?

[al-Balad 90:8-9]

‘Ali bin Ibrahim bin Hasyim al-Qummi said in his tafseer:[5]

Two eyes is Rasulullah, the tounge is ‘Ali and two lips are al-Hasan and al-Husain.

Second: Sufism

Sufism or tasawuf is a term that did not exist at the time of Rasulullah Shallallahu ‘alaihi Wasallam. It only emerged when some of the Muslims were busy enjoying their wordly life and ignoring ibadah and ethics. During this time, some Muslims took the other extreme of just focusing on ibadah and good ethics. These Muslims called themselves Sufis. Initally these Sufis were reviving what was taught by al-Qur’an and authentic as-sunnah. However as time went by, Sufism became a science by itself. Starting in the fourth and fifth Hijrah, Sufism began adopting teachings from outside Islam as well. This adoption kept on increasing until the practices in Sufism became so foreign compared to the true Islamic teachings.[6]

Amongst corruption that occurred in Sufism include claims that there exist literal and veiled interpretations in al-Qur’an.[7] This is an extension from the belief of Syi‘ah al-Rafidhah[8] or could be linked even to Plato from the old Greek philosophy.[9]

The role of Tafseer Batiniyyah is to help the leader of the tareqat (sheikh) realise his goal. Some of these sheikhs would like to be someone that people looked upon in the society. To accomplish this, they need something that is unique yet much grounded to attract public confidence. Tafseer Batiniyyah is the perfect answer since they could be the “special person” who has the ability to “unveil” the secrects of the heaven. Whoever wants to learn this secret must obey the sheikh. No questions may be asked. There sould not be the slightest doubt in the heart if one were to aquire this special knowledge.

Normally the Sufis would claim that each letter in al-Qur’an has its own role. When combined with other structures or sentences it would transmit an exclusive meaning. This exclusive meaning would usually do nothing than raise the position of the sheikh in the eyes of the society.

Third: Someone bewitched.

Besides Syi‘ah al-Rafidhah and the Sufis there is another group of people who loves Tafseer Batiniyyah. The new and unique features of this method fascinate these people. It is something so extraordinary that they have never come across before. Thus, they will be bewitched by the interpretation provided. When confronted with something new, human would react in three different ways. The first two are incorrect reactions and we should follow the third:

1.    Disregard it totally because it is something that we never came across before.

2.    Admit it totally because we are fascinated by the new facts and knowledge it brings.

3.    Analyse it with proper tools and benchmarks (as illustrated below).

Some Analysis Regarding Tafseer Batiniyyah

Tafseer Batiniyah as used by Syi‘ah al-Rafidhah and Sufism is something not known at the time of Rasulullah Shallallahu ‘alaihi Wasallam and the time of the companions radhiallahu 'anhum. This becomes even clearer when the result from the interpretation is used to uphold their doctrines. The doctrines emerged first then followed by the interpretation methodology to support their beliefs.

Tafseer Batiniyyah also nullifies the role of al-Qur’an as a book that provides guidance and light, a book that distinguishes the truth from falsehood (al-Furqan) and the role of al-Qur’an as key to nobility. The author says this because with Tafseer Batiniyyah every movement is free to make their own interpretation. Al-Qur’an is no longer the leader; on the other hand it is the follower of these movements. It could be interpreted to suit the guidance, light and nobility as wished by these movements.

These people usually quote this so-called hadeeth:

Verily for al-Qur’an there is zahir and batin, what clearly seen and what veiled.[10]

The above is actually the words of al-Hasan al-Bashri rahimahullah.[11] It does not convey the meaning as understood by Syi‘ah al-Rafidhah and Sufism. It merely distinguishes the explicit and the implicit meaning of a verse. The explicit meaning is the literal meaning as we recite it whereas the implicit meaning is the detail explanation by the Muslim scholars. Most importantly, there could not be any contradictions in both (explicit and implicit) meanings. Take for example the verse below:

You (people of Muhammad) are the best of people ever raised up for mankind; you enjoin Al-Ma’ruf

(all that Islam has commanded -goodness) and forbid Al-Munkar (all that Islam has forbidden)

and you believe in Allah.

[Ali Imran 3:110]

Explicitly the verse says that the Muslim ummah is the best of people because we practice Amar Ma‘aruf, Nahi Munkar and believe in Allah.

Implicitly the verse illustrates that to be the best nation; it would not suffice to just believe in Allah. This believe has to be completed with enjoing goodness and forbidding evil. Amar Ma‘aruf and Nahi Munkar would even have to come prior to iman (i.e belief). This is proven today; where the Muslims are not the best of nation because we only belief in Allah and neglect Amar Ma‘aruf and Nahi Munkar.

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CHAPTER 5 : CONTENTS

Hafiz Firdaus Abdullah