Nouman Ali Khan – Can We Do Tafsir with Our Own Understanding- Q&A

They think that's it's one and the same

thing

or you shouldn't be doing it.

Actually the Quran

complains if you don't do tadaqbar.

Tafsir question you say, Aslan. Yes.

So, like, in your tafsir, you mentioned

the meanings,

without the context, you know, what it means,

generally, and then you bring it in,

what it means in istillah in sharia. Right.

So,

you know, some say that it has to

be from the classical tafasir. We can't just

do a tafasir

from our

own understanding or just take the meaning from

the book and then Where did they get

it from?

Not just the the classical of Hasidun get

it from? So they say they they they

get it from the,

the Hadith and No. They don't.

So I mean No. They don't. The question

is The question is Is there a ruling

or a rule or The people who say

you can only say what the classical Mufassir

run have said.

When the classical Mufassir,

who we consider classical Mufassir, when he was

writing it, whose permission did he get?

Do you understand?

Because then you that same logic would have

worked at that time. Hey, you can't say

that. Nobody said it.

You'll find for example Al Qurtubi saying things

that nobody said before him.

Obviously, if somebody already said it before him,

there's no reason for him to write anything.

Do you understand?

When by the time, Yohann Razi writes his

commentary

or Kashaf writes his commentary or even more

contemporary, yibin Ashur rahimawllah or alusir rahimawllah write

their commentary. They're saying brilliant things that have

not been said before.

But, if the idea is you can only

say what has been said before,

then

the Sahaba should never speak because the Prophet

already spoke.

And therefore the Tabari'i should never speak because

the Sahaba already spoke.

Right?

This logic doesn't work.

It's not, it's, it's, it's not an accurate

depiction of what happened in Islamic history. The

issue is there are principles and the principle

is not copy someone else. That's not a

principle. The principle is you have to say

something that is coherent or consistent with the

language.

You have to say something that's consistent with

history

and you have to provide your evidences.

Now you somebody could argue your evidence is

weak or your evidence is strong. But you

can't say, No, your evidence didn't come from

that book. That's why it's not a good

evidence. That's silly.

That's not how

tafseer ever worked. And by the way, my

work is not tafsir.

My work is tadabur.

Actually and there's a big difference between tafsir

and tadabur.

And I I do a lot of tafsir

work, but tafsir is where I rely on

the past.

But tafsir is what's built on top of

tafsir.

I've given lectures, you can find them on

YouTube. The difference between tafsir and tadabur, which

is something most Muslims are not really paying

attention to.

They think that it's one and the same

thing, or you shouldn't be doing it.

Actually the Quran

complains if you don't do tadabur,

from every human being. Every human being should

be doing tadabur of the Quran. Afalaayatadabburullu

Quran Allah didn't say, afalaayatadabburullualamaaquran

He didn't say, Why don't the scholars contemplate

the Quran? He said, Why don't they contemplate

the Quran? Everybody,

everybody like

So, so we've created this narrative that doesn't

have any legs.

Of course we have to base our conclusions

on scholarly

sources. But to say we can only say

what has been said before means the Quran

or has nothing more to offer.

Is anybody willing to say the Quran has

nothing more to offer? Everything that every treasure

that could be extracted from the Quran has

already been extracted, so it's depleted now. Would

be are we okay with saying that?

Then how are we okay with saying only

say what was what was said before?

It's it's it this logic collapses on itself.

I hope you guys enjoyed that video clip.

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