An Introduction to the “Majma al-Bayan fi Tafsir al-Qur’an” Commentary

Compiling commentary in the 6th Century AH

Commentaries left from the 6th century AH suggest that Shia scholars took an interest in compiling such work. During the 6th century AH Abu al-Futuh Razi (d. 1st half of the 6th century AH) compiled the “Rowd al-Janan wa Ruh al-Janan” commentary, and Fadl ibn Hasan Tabarsi (d. 548 AH) (henceforth referred to as Tabarsi) produced both “Jawami al-Jami” and “Majma al-Bayan”. Qutb Rawandi (d. 573 AH) compiled his comments in “Fiqh al-Qur’an”. Ibn Shahr Ashub Mazandarani (d. 588 AH) produced “Mutashabih al-Qur’an” and Ibn Bitriq (d. 605 AH) finished “Khasais al-Wahy al-Mubin”.

Majma al-Bayan Commentary

“Majma al-Bayan” is one of Tabarsi’s famous compilations. He began writing a commentary on the holy Qur’an at sixty.1 He finished the first volume at the age of 61-62 and completed “Majma al-Bayan” by 534 AH.2

The head of the Al Ziyarah clan, Amir Safi al-Din Abu Mansour Muhammad ibn Yahya ibn Hibat Allah al-Husaini were of Tabarsi’s relatives. Tabarsi compiled this commentary on his request. He lived in the city of Bayhaq at the time (in the Sabzavar region). It took Tabarsi about six years to compile the commentary.3 However considering the clause “it took up to six years” on the one hand, Ifandi’s report that 534 AH was the year of compilation on the other, gives an estimate of about four years for Majma al-Bayan’s compilation.

Tabarsi was of the opinion that Qur’anic Sciences were the highest, the purest and most valuable sciences. He recognized Qur’an as the main source of many sciences.

Tabarsi believed that the existing commentaries up to that period were too abstract and mostly compiled through the narrative method. The only commentary which had explained the verses in the Qur’an was “Tebyan”.

In his commentary Tabarsi first points to the issue of reciting the Qur’an and lists factors such as vowels, syllables, translation, pronunciation etc. Following some verses he has also mentioned the reason behind the revelation of the verse as well. He has even gone as far as including the story related to a number of verses under a subheading called ‘story’.

Tabarsi has used all his knowledge in compiling Majma al-Bayan. This makes his commentary become one of the most complete commentaries of his time.

Majma al-Bayan’s status amongst other commentaries

Majma al-Bayan has a very high status amongst Shia commentaries. Thus, Shia scholars contemporary to him did not feel the need to compile a new commentary on the Qur’an during that period of time.4 It was only during the 11th century AH that Fayd Kashani compiled the “Tafsir Asifi

1 Tabarsi, Fadl Ibn Hasan, Majma‘ al-Bayan vol. Intro, p. 34, al-A‘lami Lil-Matbu‘at, Beyrut 2 Efandi, Mirza ‘Abdullah, Riyad al-Ulema wa Hayad al-Fudala, vol. 4, p. 3453 Mo’in, Muhamad, Farhang Farsi Mo’in, vol. 6, p. 19054 Before Fayd Kashani, Qutb Ravandi wrote “Fiqh al-Qur’an” however this book was not categorized as commentary.

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wa Safi”. Fayd recognizes the prominence of “Tebyan” and “Majma al-Bayan” noting that no commentary can ignore them.5

Fayd Kashani has referred to “Majma al-Bayan” quite a few times in his “Tafsir Asifi”.6 Other prominent Shia scholars have also referred to “Majma al-Bayan” in their works several times. These include Huwayzi in his “Nour al-Thaqlayn”;7 Mirza Muhamad Mashhadi in his “Kanz al-Daqaiq”;8 Allamah Tabatabai in his “al-Mizan”;9 Makarim Shirazi in his “al-Amthal fi Tafisr Kitab Allah al-Munzal”.10

“Majma al-Bayan” has proved to be prominent amongst Ahl Sunnah scholars as well. Mahmoud Alousi and Hakim Haskani in his “Shawahid al-Tanzil”11 have referred to the commentary several times. In addition to these, the work of scholars such as Ibn ‘Attiya Andalousi (d. 546 AH) – a contemporary to Tabarsi – in the introduction of his commentary; Ibn Jowzi (d. 597 AH); Fakhr Razi (d. 606 AH); Qurtubi (d. 671 AH); when compared to the introduction of “Majma al-Bayan”; strengthen the possibility of “Majma al-Bayan”’s influence on Ahl Sunnah scholars. Shaykh Tousi, Abu al-Futuh Razi and Tabarsi are the only scholars who discuss Qur’anic sciences in the introduction of their commentaries.

Other scholar’s views on Tabarsi and Majma al-Bayan

Bayhaqi (d. 565 AH) was contemporary to Tabarsi. He called Tabarsi the leading scholar in nahw – the science of grammar in Arabic – and a learned scholar of his time. Bayhaqi was of the opinion that Tabarsi’s knowledge on other sciences was also at the highest level.12

‘Abd al-Jalil Razi (6th century AH) also describes Tabarsi as a learned and trustworthy scholar.13

Fayd Kashani (d. 1091) recognizes “Majma al-Bayan” as a renowned commentary without which, understanding the verses of the Qur’an would be impossible.14

The Egyptian Mufti, Shaykh Abd al-Majid Salim (d. 1374 AH) says the following with regards to “Majma al-Bayan”: “It is a valuable book, filled of knowledge, packed with meaning, in an orderly fashion. It is not an exaggeration if I say it is a step ahead of other commentaries and works written on the Qur’an.”15

In the paperback version of “Majma al-Bayan”, Shaykh Mahmoud Shaltout (d. 1383 AH) writes: “Majma al-Bayan is unique amongst commentaries written on the Qur’an. This commentary covers a vast variety of sciences. It is very in-depth and detailed. It is organized in an orderly manner which

5 Fayd Kashani, al-Tafsir al-Safi, vol. 1, p.26 Fayd Kashani, al-Tafsir al-Safi, vol.1, p.527 Huwayzi, Nour al-Thaqlayn, vol.1, pp. 2,3,14,15,19,20,248 Mashhadi, Mirza Muhamad, Kanz al-Daqa’iq, vol.1, pp. 23,30,60,71 9 Tabataba’i, Muhamad Hasan, al-Mizan, vol. 1, pp. 112, 160,337,33810 Makarim Shirazi, Naser, vol. 1, pp. 38, 182, 191,23811 Haskani, Shawahid al-Tanzil, vol.1, p. 443 and vol. 2, p.20412 Bayhaqi, Ali ibn Zayd, Tarikh Bayhaq, Edited by Ahmad Bahmanyar, p.24213 Razi, ‘Abd al-Jalil, al-Naqd, printed 1331 AH, p. 30414 Fayd Kashani, al-Tafsir al-Safi, vol.1, p.2 15 Risalah al-Islam, no. 57, p.208 according to Aqiqi Bakhshayeshi, Tabaqat Moffaseran Shia, vol.2, p. 132-133

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did not exist before this commentary. It has remained to be one of the rare pieces of work to date.”16

The prominent Egyptian scholar in Qur’anic sciences, Muhamad Hasan Dhahabi (14th century AH) calls “Majma al-Bayan” a great work in the art of commentary. It demonstrates the skills and proficiency in the required fields of science.17

Ibn Shahr Ashub (488-588 AH), al-Shahid Thani (911-966 AH) and Muhadith Nouri (1254-1320 AH) amongst other Shia scholars have spoken about the brilliance of “Majma al-Bayan”.18

Tabarsi’s Biography

Abu Ali Fadl ibn Hasan ibn Fadl Tabarsi, known as Amin al-Islam and Amin al-Din was born between 460-470 AH.19

It is believed that Tabarsi, is from the city of Tabris, nowadays called Tafrish. Thus, Historians such as Abu al-Hasan Ali ibn Zayd Bayhaqqi – contemporary to Tabarsi – believe Tabarsi was born in Tafrish.20 Others however, are of the opinion that Tabarsi has his route in Tabarestan. 21 22

Tabarsi moved to Bayhaq (Sabzawar) in 523 AH on the request of the head of Al Ziyarah and some friends. Most people were Shia in Bayhaq.23 It also had prominent mosques and schools.

Tabarsi was over 90 years old when he died in Bayhaq in the year 548 AH24 or 522 AH. Some say he was killed.25 His body was buried in Mashhad’s old cemetery which is called Bagh Ridwan nowadays.26

Tabarsi lived in the Saljughi period. During this era Tus was the centre of all Islamic Sciences. In the eastern parts of the Muslim world, people followed the Hanafi school of thought. In Nayshabur and Tus they were mostly Shafi’i.

In addition to the science of commentary, Tabarsi was familiar with jurisprudence, literature, maths, algebra, Rijal, Hadith and poetry.

Tabarsi was from a well-known family. His father, Hasan ibn Fadl was also a prominent scholar.

16 Shaltout, Mahmoud, Introduction of Tafsir Tabarsi, Fadl ibn Hasan, Majma al-Bayan, printed in Egypt, p. 117 Dhahabi,Muhamad Hasan, al-Tafsir wa al-Mufassirun, vol. 2, p. 10418 Efandi, Mirza Abdullah, Riad al-Ulama wa Hayad al-Fudala, Mashhad, Astan Quds, vol. 4, p. 343; Ibn Shahr Ashub, Maalim al-Ulama, Tehran, Iqbal, vol. 23, p.893; Muddares, Muhamad Ali, Reyhanat al-Adab, Tehran, Qiyam, vol. 4, p. 36 and Shushtari, Nourullah, Majalis al-Mu’minin, Tehran, Islamiyya, vol. 1, p. 49019 Efandi, Mirza Abdullah, Riad al-Ulama wa Hayad al-Fudala, Mashhad, Astan Quds, vol. 4, p. 340, ch. F: Fadl ibn Hasan Tabarsi20 Bayhaqqi, Abu al-Hasan Ali, Tarikh Bayhaq, p. 242 quoted by Kariman, Hussain, Tabarsi wa Tabarsi, Fadl ibn Hasan, Majma al-Bayan, Tehran University, vol. 1, p. 16821 Efandi, Mirza Abdullah, Riad al-Ulama wa Hayad al-Fudala, Mashhad, Astan Quds, vol. 4, p. 357, ch. F: Fadl ibn Hasan Tabarsi22 Ayan al-Shia, vol.10, ch.9, p.9723 Yaqut Hemavi, Mujam al-Buldan, Beyrut, Dar Sadir, vol. 1, p. 53824 Ruk Tarikh Bayhaq, p. 242, Muntaha al-Maqal, p. 24125 Amin, Mohsen, Ayan al-Shia, Beyrut, Dar al-Taaruf26 Shaykh Tabarsi’s Tomb is in Mashhad, Iran. His tomb is situated in the Northern part of Imam Reza’s (A) Shrine.

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Tabarsi’s Teachers and Students

Tabarasi has studied under many profound scholars including:

Seyyed Abu Talib Muhammd ibn Hussain Hussaini Shaykh al-Qasbi Gurgani, Abu Ali Hasan ibn Muhamad ibn Hasan Tusi – Shaykh Tusi’s son, Abu al-Wafa Abd al-Jabbar ibn Ali Muqirri Nayshaburi, Hasan ibn Husain ibn Hasan ibn Babiwayh Qumi Razi, Muwafaq al-Din Husain ibn al-Fath Waiz Bikrabadi Gurgani, Abu al-Hasan Ubaidullah ibn Muhamad ibn Husain Bayhaqqi, Hakim Muwafaq ibn Abdullah Arif Nouqani, Abu Abdullah Jafar ibn Muhamad Douristi and Abulqasim Muhamad ibn Hamza ibn Nasr Kermani.

Some of his students have also been listed below:

Radi al-Din Abu Nasr Hussain ibn Fadl Tabarsi, Hafiz Muhamad ibn Ali ibn Shahr Ashub, Shaykh Muntajab al-Din Ali in Ubaidullah ibn Babiwayh Qumi Razi, Seyyed Jalil Imam Diya al-Din Fadlullah ibn Ali ibn Ubaidullah Husaini Rawandi Kashani, Imam Qutb al-Din Abu al-Hasan known as Qutb Rawandi, Abu al-Fadl Shadhan ibn Jibrail Qumi and Burhan al-Din ibn Muhamah ibn Ali Qazwini Hamadani.

Tabarsi’s compilations

Bayhaqqi describes Tabarsi as having many written work. Bayhaqqi’s description shows that many of his written work have been destroyed. The written compilations left to date are as follows:

1- Majma al-Bayan fi Tafsir al-Qur’an; this compilation is assembled in ten volumes. It is one of the best Shia commentaries of the Qur’an. It has been printed several times in Egypt, Lebanon, Syria and Iran.

2- Al-Kaf al-Shaf min Kitab al-Kashshaf3- Jawami al-Jami‘; this commentary was compiled with the purpose of filling the vacuum

between Majma al-Bayan and Zamakhshari’s “Tafsir Kashshaf”.4- Al-Mustamad min al-Bayan5- Al-Wafi6- Ilam al-Wara bi Alam al-Huda7- Taj al-Mawalid dar Ansab8- Al-Adab al-Dinniya lil-Khazanat al-Muiniyya9- Al-Nour al-Mubin10- Kunuz al-Najah11- Idda al-Safar wa Umdat al-Hadar12- Asrar al-Imamah13- Al-Jawahir14- Risalah Haqaiq al-Umur15- Al-Umdah fi Usul al-Din wa al-Faraid wa al-Nawafil16- Ghaniya al-Abid wa Manniya al-Zahid17- Al-Faiq18- Meshkat al-Anwar fi al-Akhbar19- Maarij al-Sual20- Nathr al-Laali

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21- Al-Nour al-Mubin22- Rawayat Sahifa al-Rida

Methodology used in Majma al-Bayan

Through time, a number of scholars have written commentaries on the Qur’an, basing their commentaries on the verses of the Qur’an. Few scholars have however compiled commentaries based on their own views. They used the verses of the Qur’an to confirm their views and beliefs. Tabarsi is amongst the first group of commentators.

The methodology used by Tabarsi in compiling “Majma al-Bayan” can be categorized as the following:

A) Interpreting Qur’an via Qur’anTabarsi believed that Qur’an is comprehensible. There are many Qur’anic references and narrations confirming this opinion.Qur’anic references:Three types of verses point to the comprehensibility of the Qur’an;The first group; verses which call upon understanding from Qur’anic verses: “the proper investigators would have Tested it from them (direct).” [Nisa: 83]The second group; verses which condemn those who do not ponder about the verses of the Qur’an: “Do they not then earnestly seek to understand the Qur'an, or are their hearts locked up by them?” [Muhammad: 24] and “Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.” [Nisa: 82] bellow this verse, Tabarsi makes a note saying: “encouraging contemplation over the verses of the holy Qur’an shows the verses are comprehensible. Thus, this verse proves that the “Hashwiyya” ideology is wrong. Understanding the verses can be achieved without just the interpretation of the holy Prophet (PBUH).”27 The third group; verses which point to the language of Qur’an. It is in Arabic: “We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom).” [Zukhruf: 3]

Narrations:Narrations that clarify the basis of authenticity in narrations lay with their accordance with the verses of the Qur’an. These verses also prove the comprehensibility of the Qur’an. Thus through their comprehension one can make it the basis of authenticity. Therefore, once an infallible – Imam – points to the above as fact, the Qur’an must be comprehensible.

Tabarsi did not consider that comprehensibility crossed out the need for commentary. He believed the primary meaning of a verse did not mean it was the true meaning behind its revelation. In order to understand its full meaning, the science of commentary was required. It is for this reason that Tabarsi has used the method of interpreting Qur’an via Qur’an many times throughout “Majma al-Bayan”:i. Clarifying succinct verses through unambiguous verses; Tabarsi examines the

utmost diligence in explaining abstracts via principles. He only refers to those

27 Tabarsi, Fadl ibn Hasan, Majma‘ al-Bayan, vol. 3, p. 142

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principles which are in accordance with his beliefs. For example he uses the phrase “with the exceptions named” from this verse “O ye who believe! Fulfil (all) obligations. Lawful unto you (for food) are all four-footed animals, with the exceptions named: But animals of the chase are forbidden while ye are in the sacred precincts or in pilgrim garb: for Allah doth command according to His will and plan.”[Maida: 1] with “Forbidden to you (for food) are: dead meat, blood, the flesh of swine,”[Maida: 3].28

ii. Relating common to specific and absolute to conditional verses; Tabarsi believed that the phrase “we banned for you” in the verse “Why should ye not eat of (meats) on which Allah's name hath been pronounced, when He hath explained to you in detail what is forbidden to you” [An’am: 119] is a common verdict. “He hath only forbidden you dead meat, and blood, and the flesh of swine” [Baqara: 173] is specific, thus removes its vagueness: ‘this is the explanation behind the above common abstract’.29 Whenever the absolute becomes misleading, a condition is used after it. For example the phrase “He forgives you” is absolute in the verse “That ye should worship Allah, fear Him and obey me: So He may forgive you your sins” [Noah: 3-4]. “Your sins” is the conditional phrase used to clarify the absoluteness of the “He forgives you” phrase.30

iii. Using Qur’anic verses to interpret the verses; this method is an important method used by many scholars in interpreting the Qur’an. Tabarsi has also used this method many times. For example in the verse “Nay, seek (Allah's) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit” [Baqara: 45] Tabarsi discusses the people to whom the verse is addressed to. He mentions the different opinions that existed on that issue. He explains further that the verse is addressed to people from religions with a book and not only Muslims. He uses the verses before and after the verse as the grounds for his opinion.31

iv. Explaining ambiguous verses using clear ones; Tabarsi believed if a verse had more than one meaning, but the purpose of that verse is in one meaning only, that verse is ambiguous. Clear verses should be used to clarify these ambiguous verses.32

He uses the same argument in other instances, when verses seem to point to God being the misleading one. Also verses are ambiguous when describing God having a physical being such as this verse “then mounted He the Throne” [A’raf: 54].33

Tabarsi points out that these ambiguous verses are understandable. The Prophet (PBUH) and the Imams (A) are capable of comprehending these verses. This is the reason why the companions of the Prophet (PBUH) made attempts to interpret the verses of the Qur’an.34

This is the basis on which Tabarsi has attempted to interpret the ambiguous verses of the Qur’an. He uses the clear verses of the Qur’an in interpreting the ambiguous

28 Ibid, vol. 3, p. 260 n vol. 1, p. 17529 Ibid, vol. 4, p. 14630 Ibid, vol. 3, p. 643 and vol. 8, p. 12331 Ibid, vol. 1,p. 19332 Ibid, vol. 1, p. 4133 Ibid, vol. 2, p. 23934 Ibid, vol. 2, p. 241

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verses. For example in verses where the phrase “God mislead him” has been used, Tabarsi explains it as “God chose not to stop him”.35

He also describes “mounted” in “then mounted He the Throne” [A’raf: 54] to mean power. He uses Arabic tales and poetry to back his argument.36

B) Interpreting Qur’anic verses through narrationsThe usage of narrations in Tabarsi’s commentary is of high value: it has been narrated from the Prophet (PBUH) and the Imams (A) that the commentary of Qur’anic verses is impossible without the help of narrations.37

Hence Tabarsi has used narrations widely throughout his commentary. For example in interpreting the verse “I know what ye reveal and what ye conceal” [Baqara: 33] he notes different opinions. He reveals that according to narrations by “reveal” the saying of the angels “Wilt Thou place therein one who will make mischief therein?” [Baqara: 30] is meant. “Conceal” also refers to bad deeds and the Devil’s refusal.38

C) Intellectual explanation behind the verses:Intellect has always been regarded as one of the major tools for understanding and comprehending the verses of the Qur’an. Many scholars have used this method in differentiating between ambiguous and unambiguous verses, clarifying its contradicting verses and having a better understanding of the meaning behind each verse.Tabarsi believes that intellect is God’s gift to humans. It enables human beings to reach religious ideology. It helps us deduct reasonable explanations behind revelations and narrations. It removes the contradiction between some verses and to clarify other verses.They have been categorized as the following:i. Interpreting some Qur’anic concepts; Tabarsi believed that any verse that

contradicts common sense should be interpreted. This interpretation should be in a way that it would make common sense. Tabarsi has used this method in instances that the verses of the Qur’an appear to be contradicting each other.

ii. Removing contradictions in verses; some verses of the Qur’an appear to be contradicting each other. Tabarsi used intellect to remove the contradiction. He first listed the contradicting and corresponding verses. He then used the corresponding verses the basis of his intellectual reasoning and interpreted the verses.39

iii. Clarifying the method of reasoning; for example Tabarsi uses intellect to interpret the verse “And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Surah like thereunto” [Baqara: 23]. He bases his argument on the prophecy of the Prophet (PBUH) being fact: God Almighty calls the learned and poets and scholars in literature to produce a chapter like Qur’an. Tabarsi then bases their inability to bring even one chapter like the Qur’an as proving the truthfulness of the Prophet’s (PBUH) prophecy.40

Majma al-Bayan’s main features:

35 Ibid, vol. 3, p. 150 and vol. 9, p. 13036 Ibid, vol. 4, p. 26937 Ibid, vol. 1, p. 3938 Ibid, vol. 1, p. 158 and vol. 1, p. 20239 Ibid, vol. 4, p. 41040 Ibid, vol. 1, p. 127

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1- Freedom of thought:Tabarsi expresses his freedom of thought in many instances throughout “Majma al-Bayan”. Most important factors of this feature are as follows:a. Not insisting on Shia ideology; Tabarsi does exercise Shia mentality when reasoning.41 He

only declines from expressing his Shia views when he fears of accusations of prompting conflict. For example when interpreting the verse “then Allah sent down His peace upon him” [Tawbah: 40] Tabarsi refrains from expressing the Shia opinion on the verse and gives the above reason for his action.42

b. Projecting and putting Ahl Sunnah opinions forward; in many instances, Tabarsi has mentioned the different opinions available on the subject. This is so apparent in “Majma al-Bayan” that some regard it as a compilation of different Ahl Sunnah opinions. For example, he lists the opinions of Abu Hashim, Abu Muslim, Wasil ibn Ata, Amr ibn Ubaid, Hasan Basri, Jabai, Ibn Ukhshid and Rumani when interpreting the verse “dwell thou and thy wife in the Garden” [Baqara: 35].43

c. Analysing; Tabarsi always used a positive phrase when choosing one opinion amongst others. He believed that negative sentences were not useful in the science of research. He has used phrases such as “it is in accordance to our faith”,44 “it is closer to our faith”,45 “our faith agrees to it”,46 “that is our faith”47 and so forth. Negative phrases such as “it is against our faith”, “it is distant to our beliefs” have been avoided in “Majma al-Bayan”.

d. Using Ahl Sunnah Narrations; another sign of Tabarsi’s freedom of thought is demonstrated through his usage of Ahl Sunnah narrations when interpreting verses of the Qur’an. Below are some examples:1. Interpreting Qur’anic verses; in interpreting the verse “I will take thee and raise thee

to Myself and clear thee” [Al Imran: 55] he expresses the Ahl Nahw opinion to be correct and cites an Ahl Sunnah narration in its justification.48

2. Explaining Qur’anic Sciences; Tabarsi discusses Qur’anic sciences in his introduction. He uses narrations to support his arguments. Most of the narrations used are from Ahl Sunnah.For example, he uses Shia narrations when discussing the revelation of the Qur’an in seven letters. However he uses his main argument on Ahl Sunnah narrations.49

3. Demonstrating the appropriateness of Shia method of interpretation; for example when explaining the verse “And Allah only wishes to remove all abomination from you, ye members of the Family” [Ahzab: 33], Tabarsi uses Ahl Sunnah narrations to

41 Ibid, vol. 1, introduction, p. 3542 Ibid, vol. 5-6, p. 3243 Ibid, vol. 1, p. 16744 Ibid, vol. 1, p. 165,281 and vol. 2, p. 8745 Ibid, vol. 1, p. 16846 Ibid, vol. 1, p. 271 and vol. 2, p. 10447 Ibid, vol. 2, p. 23, 8448 Ibid, vol. 2, p. 306; also see ibid, vol. 2, p. 472 and vol. 2, p. 19 and vol. 3, p. 318 when interpreting the verse “Our Lord! any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers!” [Al Imran: 192], “Then Allah sent a raven, who scratched the ground” [Maida: 31] and “Permitted to you, on the night of the fasts, is the approach to your wives” [Baqara: 187]49 Ibid, vol. 1, p. 38; also see vol. 1-2, p.226; vol. 2, p. 267; vol. 3-4, p. 26; vol. 4, p. 474

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substantiate the Shia ideology that the verse is about the progeny of the Prophet (PBUH).50

e. Unbiased approach in reporting Shia ideology in commentary; Tabarsi has shown a great deal of tolerance in reporting the different ideologies with regards to commentary. He has not exceeded limits on elaborating the opinions of Shia scholars. An example would be when he attempts to interpret the verse “And Allah only wishes to remove all abomination from you, ye members of the Family” [Ahzab: 33], Tabarsi only uses a few narrations stressing the addressees of the verse being the progeny of the Prophet (PBUH) pointing out that: “There are many narrations on this account the extent of which is out of this context”.51

2- Scientific analysis of the different views Tabarsi believed that “Tafsir Tebyan” lacked the information regarding accuracy. Shaykh Tusi failed to note which opinions were more accurate and correct. Hence Tabarsi has analysed the opposing views and demonstrated the accuracy and correctness of the views.When analysing the different opinions, the following pattern seems to be followed:i. Apparent meaning of the verses; one of main factors of Tabarsi’s commentary is

analysing this category of commentaries written on different verses. Tabarsi believed that the apparent meaning of the verse is primary and scholars cannot escape it.In the commentary of “Do not marry unbelieving women” [Baqara: 221] there are two different opinions: the first opinion is that this verse does not include women from other biblical religions. The second opinion is that all women who do not follow Islam are aimed in this verse. Tabarsi believes the second opinion is correct based on the apparent meaning of the verse.52

ii. Grammar; Tabarsi has used grammar and literature in the commentary some of the verses such as “Some faces that Day, will beam (in brightness and beauty). Looking towards their Lord” [Qiyama: 22-23]. There is an argument where it says that “Nazira” in this verse is meant physical seeing with the eyes. Tabarsi refutes this opinion on the basis that the usage of “nazar” is different in Arabic literature. He gives the example of “Nazarto ila al-hilal falam arahu [I looked at the moon crescent but did not see it]”. “Nazar” is not used as seeing with the eyes in this context. 53

iii. Consensus; another principle that Tabarsi has paid attention to in his commentary is consensus between different scholars. An example would be the commentary of the verse “Behold, he said to his father” and “O my father” [Maryam: 42]. The opinion that ‘Azar’ is Ibrahim’s (A) father is incorrect. The consensus is that prophets are generally all from believing fathers.54

iv. Other verses; another factor that Tabarsi pays attention to in analysing the verses is other verses on that subject. Some scholars are of the opinion that Kan’an is not Noah’s (A) son according to this verse “He is not of thy family” [Hud: 46].

50 Ibid, vol. 8, p. 158; also see vol. 3, p. 362 commentary on “Your (real) friends are (no less than) Allah, His Messenger, and the (fellowship of) believers- those who establish regular prayers and regular charity, and they bow down humbly (in worship).” [Maida: 55]51 Ibid, vol. 8, p. 15752 Ibid, vol. 1-2, p. 318; also see ibid vol. 1-2, p. 226- vol. 2, p. 267; vol. 3-4, p. 26 and vol. 4, p. 47453 Ibid, vol. 10, p. 198; also see ibid vol. 1-2, p. 544 and vol. 3, p. 15054 Ibid, vol. 6, p. 426; also see ibid vol. 3, p. 41

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When analysing this verse, Tabarsi uses this verse “and Noah called out to his son” [Hud: 42] in support for his argument that Kan’an was indeed Noah’s (A) son.55

v. Process; in the commentary of “they cut their hands: they said, "Allah preserve us!” [Yusuf: 31], Tabarsi pays attention to “Allah preserve us”. He makes the argument that “preserve” is addressed to Yusuf (A). He thus refutes the opinion of the phrase being addressed to Zulaikha based on the process and direction in which the verses follow.56

vi. Intellectual reasoning; has a high status when Tabarsi is analysing the different commentaries available on each verse. It has the same value as narrations, in determining the accuracy and correctness of different opinions put forward regarding each verse. In the commentary of “except as stand one whom the Evil one by his touch” [Baqara: 275], Tabarsi has mentioned intellectual reasoning to be the main process in determining that the opinion of Abu al-Hudhail and Ibn Ukhshid are acceptable.57

Tabarsi has also used the same method when analysing whether Kan’an is the son of Noah (A) in the same manner when examining the related verse “He is not of thy family” [Hud: 46].58

3- Opposing ‘Israiliyat’; a major feature of Majma‘ al-Bayan is that it examines ‘Israiliyat’. An example would be his commentary of the verse “It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love). When they are united, she bears a light burden and carries it about (unnoticed). When she grows heavy, they both pray to Allah their Lord, (saying):

"If Thou givest us a goodly child, we vow we shall (ever) be grateful." But when He giveth them a goodly child, they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him.”[A’raf: 189-190]. Tabarsi has examined the narration that hints that Adam (A) and Eve were mislead by the Devil in naming their son Abd al-Harith, pointing out:i. Intellectual contradiction: Intellectual reasons which point to the fact that Prophets

are infallible. Thus they would not be mislead by the Devil.ii. Weak source of narration; a number of scholars have doubted the authenticity of

the narration.iii. Contradiction with the verse; there has been no mention of the Devil. Also there is

talk of making idols partners and not a partner for the Devil. 59

4- Order; is another feature that makes “Majma al-Bayan” a great compilation. Tabarsi criticizes other commentaries for not following any particular.60 The information in “Majma al-Bayan” have been composed in an orderly manner. It follows a logical order in the subjects covered.61 This feature is totally obvious when “Majma al-Bayan” is compared with Tebyan for example. In the commentary of the verse “As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe”

55 Ibid, vol. 5-6, p. 16756 Ibid, vol. 5, p. 397; also see ibid vol. 8, p. 31657 Ibid, vol. 2, p. 206; also see ibid vol. 1, p. 454 and vol. 10, p. 196-19758 Ibid, vol. 1-2, p. 245; also see ibid vol. 10, p. 196-19759 Ibid, vol. 3-4, p. 510; also see ibid vol. 7-8, p. 47260 Ibid, vol. 1, p. 3361 Ibid, vol. 1, p. 35

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[Baqara: 6], Tabarsi has categorized his commentary under the following titles : ‘Qira’a’, ‘al-Hujja’, ‘al-Llugha’, ‘al-I’rab’, ‘al-Nuzul’, ‘al-Ma’ni’, ‘Sual’ and ‘Jawab’.This unique feature has caught the attention of many Ahl Sunnah scholars. They believe “Majma al-Bayan” is one of the best commentaries on the Qur’an.62

5- Simple flow and fluencyTabarsi believed that a major fault that the other commentaries had, was the sophisticated phrases and words used by their compilers. Tabarsi has thus taken this factor into account when compiling “Majma al-Bayan”. He has used simple phrases when making his arguments. This has made his commentary understandable to a large extent.

6- Corresponding jurisprudence and theologyOne of the other major factors that “Majma al-Bayan” has compared to other commentaries is listing corresponding jurisprudential and theological theories. An example can be the commentary of the verse “Behold! Safa and Marwa are among the Symbols of Allah” [Baqara: 158]. Tabarsi records the different Shia and Ahl Sunnah views. He compares the views and lists their differences and their similarities. He also includes the different jurisprudential verdicts and compares them with other schools.63 When examining the verse “but if anyone is ill, or on a journey, the prescribed period (Should be made up) by days later” [Baqara: 185] he also notes the differences between different schools of jurisprudence regarding the verse.He also follows the same method when examining verses regarding theology. He notes the corresponding theological opinions of different schools of theology. An example can be the commentary of “He said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct)” [A’raf: 143] where he lists the different opinion regarding the verse and analyses the correctness of the opinions existing on that issue.64

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