The Tafsir of Mujahid The Earliest of Quranic Commentaries [Electronic resources] نسخه متنی

In the Name of Allah, the Most
Compassionate, the Most Merciful

The Tafsir of Mujahid

The Earliest of Qur'anic
Commentaries

by 'Abd al-Husayn Shahidi Salihi

Preface: The tafsir (exegesis) of Abu
al-Hajjaj Mujahid, son of Jabr (or Jubayr), a Makki and Makhzumi (21-104 or
105/642-722 or 723), is the work of a leading commentator of an Iranian origin
and belonging to the Tabi'un, the generation following that of the Prophet (s)
and his Companions. He had studied the sciences of the Qur'an and the arts of
Qur'anic hermeneutics (tafsir and ta'wil) under Amir al-Mu'minin
'A1i ibn Abi Talib ('a) and Ibn ' Abbas. Ibn Hajar 'Asqalani (d. 852/1448) in
the Tahdhib al-Tahdhib[1]

and Yaqut
Hamawi (d. 626/) in the Mu 'jam al-Udaba,[2]

mention,
besides Amir al-Mu'minin ' Ali ('a) and Ibn ' Abbas, other names among his
teachers, such as Jabir ibn 'Abd Allah Ansari, Umm Salamah, Umm Hani bint Abu
Talib, and others. The leading Shi'i exegete, 'Ali ibn Ibrahim Qummi, in his
exegesis records his traditions from Amir al-Mu'minin 'Ali ibn Abi Talib
('a).[3]

The historians and biographers are unanimous that he was not an
Arab, but they differ concerning the Arab tribe to which he was attached as a
mawla. Some consider him to be the mawla of Qays ibn Sa'ib ibn 'Uwaymar
Makhzumi, and some that 'Abd Allah ibn Sa'ib ibn Abi Sa' ib, whereas some
others consider him to have been a client of Sa'ib ibn Abi Sa'ib, father of'
Abd Allah ibn Sa'ib.[4]

He is described as a man of a short stature, with white hair and a
white beard that he was loathe to dye. [5]

In his
exegesis, one finds many traces of Persian and illuminationist ideas as well
as a rationalist tendency whose examples will be cited later. For years he is
said to have been a disciple of Ibn 'Abbas and one of his intimate associates
until he became one of the leading and famed exegetes of the next generation.
Abu Nu'aym Isfahani (d. 430/1038) in Hilyat al-awliya' and Ibn ' Asakir
in Ta'rikh Dimashq, as well as others, write that Mujahid presented his
exegesis to Ibn 'Abbas thirty times and that he would question his master
concerning the exegesis of each and every verse and the circumstances and
context of its revelation. [6]

He was a
diligent scholar with a humble and contemplative mien and fine morals.
Dhahabi, while commending him in the Tadhkirat al-Huffaz, calls him a
man of great erudition (aw 'iyat al- 'ilm). He narrates from A'mash
that he stated, "When ever I saw Mujahid, he appeared to be lost in thoughts,
like a man who had lost something and was in quest of it. When he spoke,
pearls rained from his mouth." [7]

He was very
fond of travelling and had visited several Muslim towns, where he held learned
discussions and meetings with scholars in most towns. He was very fond of
collecting the accounts and legends of the ancients, and Dhahabi (d. 748/1347)
writes in his Siyar A'lam al-Nubala' that he went to Babel to
investigate concerning the story of Harut and Marut. He also made a journey to
Hadhramut, in Yemen. [8]

He is described
as a man of courage and a true warrior and mujahid.

Back to Top of
Page

His Scholarly Station: As mentioned, he
acquired the science and teachings of the Qur'an from Imam Amir al-Mu'minin '
Ali ('a), and Ali ('a) had been proclaimed by the Prophet (s) as the 'gateway'
to the city of Divine knowledge. After the martyrdom of Imam' Ali in the year
40/660, he joined Ibn 'Abbas, who later came to be known with the appellation
hibr al-ummah (i.e. the rabbi or learned man of the Muslim community).
However, he made use of every opportunity to learn and was devoid of pride. He
would even consult the scholars of the Ahl al-Kitab (the People of the
Book, i.e., Jews and Christians) and profit from their learning, and for this,
he has been criticized by some. Abu Bakr ' Ayyash says: "1 asked A'mash as to
why some people avoided the exegesis of Mujahid. He replied that it has been
narrated that he would consult the Ahl al-Kitab." [9]

Displaying a
remarkable genius, he attained a high station as a scholar and authority and
his fame spread throughout the Muslim territories. He was greatly respected by
scholars of his time and was a leading figure among the Tabi'un. He was
intensely keen to understand the meanings and interpretation of Qur' anic
verses and he would say, 'Should I know that anyone could expound for me the
meaning of the verse:
'(You are also forbidden to take in marriage) married women,
except captives whom you own as slaves. Such is the decree of Allah. All
women other than these are lawful to you, provided you seek them with your
wealth in wedlock and not in license. Give them their dowry for the
enjoyment you have had of them as a duty; but it shall be no offence for you
to make any other agreement among yourselves after you have fulfilled your
duty. God is All-knowing, All-wise, ' (4:24) I would go a long
way to see him! (la-darabtu ilayhi akbad al-ibil)" [l0]

His endeavour to discover the subtleties of the Arabic language
and to find scientific methods of exegesis and explanation of linguistic
complications of Qur'anic words and usage, led him to associate with scholars
of Arabic language and literature, which gave him a profound mastery over
variant readings of the Qur'an. Some of these variant readings are ascribed to
him, and Dhahabi, in Siyar A'lam al-Nubala', calls him an imam and
shaykh of the qaris and exegetes of the Qur'an.[11]

Sufyan Thawri
would say, "If you find the interpretation by Mujahid, that is enough for
you." [12]

A
group of the qaris, including A'mash, Abd Allah ibn Kathir and Ibn
Muhaysin and others, studied Qur'anic readings (qira'at) under him. In
the same way that he did not spare any effort in seeking knowledge, everyone
could approach him to question him concerning scholarly issues, or concerning
exposition of some verse, or about the Arab lore and legends. Not being
content with learning from scholars and books in different cities and towns,
where he also taught and lectured, he would make arduous journeys to distant
places to visit historical sites. Ibn 'Asakir writes that he travelled to
Syrian towns [13]

and visited
Constantinople.
He associated with a number of leading Syrian scholars such as
Khalid ibn Ma'dan and 'Abd Allah ibn Abi Zakriyya' Khuza'i. [14]

He lived for
some time in Egypt, but the longest part of his life was spent in Makkah and
in Iraq. He established teaching sessions of Qur'anic sciences in the mosque
of Kufah, one of Shi'i centres, and at Karbala', the first of Shi'i shrines,
which was converted by the Shi'is into a great centre of Islamic learning
after the Prophet's Mosque. A large number of Sunni and Shi'i exegetes and
scholars of Qur'anic sciences and qira'ah were trained under
him.

Back to Top of
Page

Mujihid's Pupils: Ibn Hajar 'Asqalani in
Tahdhib and al-Dhahabi in Siyar A'lam al-Nubala' have mentioned
names of more than thirty of his disciples. [15]

Many of the
traditionists and scholars of Qur'anic sciences as well as qaris who
taught in Iraq after him were his pupils. They would hold teaching sessions in
Kufah and Karbala' and other centres of Islamic learning in Makkah and in the
Prophet's Mosque at Madinah and they would say "Mujahid narrated to us from
Ibn Abbas that. ' ,

Back to Top of
Page

Mujahid in the View of Historians and
Scholars: Ibn Sa'd described him in his al-Tabaqat al-Kubra in
these words, "A trustworthy (high) scholar, a great faqih, and a
prolific traditionist, he was a mawla of Sa'ib. [16]

Shams al-Din
Muhammad al-Dhahabi has praised him much in his works and in his
al-'Ibar refers to him as the "insignia of the Tabi'un." [17]

The author of
the Tadhkirat al-Huffaz describes him as a qari, exegete, and
hafiz the Qur'an. [18]

In the
Mizan al-l'tidal he is considered as an eminent Islamic authority and
trustworthy scholar about whose leading position there is a general consensus
among the scholars of the ummah. [19]

Ibn 'Asakir
(d. 571/1175), in Ta'rikh Dimashq, has given an elaborate biographical
account of him and describes him in these words, "Sufyan Thawri would say,
'One should learn the exegesis of the Noble Qur'an from four persons: Sa'id
ibn Jubayr, Mujahid, 'Ikrimah and Dahhak ibn Muzahim.' Qatadah would say,
'Mujahid is the most learned of the Tabi'un in the exegesis of the
Qur'an. Yahya ibn Ma'in, Abu Zur'ah, and Abu 'Abd al-Rahman al-Nasa'i were all
agreed that Mujahid was reliable authority from among the Tabi'un and a
disciple of Ibn 'Abbas. He lived in Makkah for some time and later settled
down for a period in Kufah." [20]

Ibn Hajar
'Asqalani in Tahdhib al-Tahdhib, citing Tabari and others, writes,
"Mujahid was a pious jurist (faqih), a perfect devotee, and a scholar
of Qur'anic readings, and the most reliable and erudite of the Tabi 'un
in exegesis of the Noble Qur'an. None was ever seen to engage in the exegesis
of the Qur'an for the sake of God's good pleasure, to the extent of these
three: ' Ata', Tawus, and Mujahid." [2l]

Ibn 'Imad
Hanbali writes in Shadharat al-Dhahab, "He was a leading scholar of the era of
the Tabi'un in exegesis of the Qur'an." Then he adds the remark of
A'mash that, 'Every time that I happened to see Mujahid, he would appear to be
immersed in sorrow. Asked as to why he was sad, he replied, "One day Ibn
'Abbas took me by the hand and said to me, 'Mujahid, you should know that one
day the Messenger of God took my hand and he said to me, "0 'Abd Allah, live
in the world like a stranger and a traveller." [22]

Dhahabi in
Siyar A'lam al-Nubala' describes him in these words, "He was an
imam and shaykh of the qaris and the exegetes. 'Ikrimah,
Tawus and 'Ata', who were his peers in Qur'anic sciences and exegesis, were
disciples of Mujahid." He cites Khusayf and Qatadah as having declared,
"Mujahid was the most learned of the survivors among the Tabi'un in
exegesis of the Qur'an, and when he spoke, pearls seemed to rain from his
mouth." Mujahid himself stated, "Whenever I recited Qur'an in the reading of
Ibn Mas'ud, I felt no need to question Ibn 'Abbas concerning the exegesis of
many of the verses." [23]

He has a biographical account in most biographical works, and most
of them, including the Khulasat al-Tadhhib, p.369, Kashf
al-Zunun, i, 485, A'lam, vol. 5 p. 378, Mu'jam
al-Mu'allafin, vol. 8, p.177, Safwat al-Safwah, vol. 2, p. 177 and
others describe him in similar terms. To sum up, he was the most learned of
the Tabi'un in the field of Qur'anic sciences and the leading exegete
of the Muslim world after Ibn 'Abbas. He had an exclusive station in the
Qur'anic sciences, qira'ah and other disciplines relating to this
heavenly scripture. He acquired a wide fame and Sunni and Shi'i scholars
assert that he held the highest station in Qur'anic sciences and exegesis, and
all of them refer to him as an 'imam.'

Back to Top of
Page

Mujahid's Attachment to the Ahl al-Bayt:
Mujahid was attached to the Ahl al-Bayt ('a) and he has narrated many
traditions concerning the virtues of Amir al-Mu'minin 'Ali ('a). He says,
whenever in any place the phrase '0 believers' occurs in the Qur'an Amir
al-Mu'minin ' Ali ('a) is to be considered the foremost of them and the most
meritorious, as he has surpassed them all in embracing Islam.24 In his
exegesis of the verse 2: 274,
"Those who spend their wealth, night and day, secretly and in
public, their wage awaits them with their Lord, and no fear shall be upon
them neither they shall sorrow,"he remarks, "This verse has been
revealed concerning' Ali ibn Abi Talib, 'Ali had four dirhams and he gave away
one of them secretly in charity, one openly, one at night, and another by day.
[25]

Commenting on the verse 58:12,
"O believers, when you converse confidentially with the
Messenger of Allah, before you conspire offer a freewill offering. That is
better for you and purer."he narrates from Amir al-Mu'minin 'Ali
('a) that he said, "In the Book of God there is a verse on which no one ever
acted before or after me and that is the verse concerning najwah (to
talk in whispers, or to hold confidential conversation), I had one dinar which
I changed for ten dirhams and thereafter whenever I had confidential
conversation with the Messenger of Allah I would spend one dirham. Later this
verse was abrogated by the verse, "Are you afraid to advance freewill offering
before your conspiring? , , , And God is aware of the things you do." (58:l3)
[26]

Concerning verse 66:4,
"If you two repent--for surely your hearts had sinned-- (God
will pardon you),'but if you support one another against him, (you should
know that) God is his Protector, and Gabriel and the righteous among the
believers, and, after that, the angels are his
supporters."Mujahid interprets the phrase 'righteous among the
believers' as referring to Amir al-Mu'minin 'Ali ibn Abi Talib ('a). [27]

In the exegesis of verses 91: 1-4, Mujahid, narrating from Ibn
Abbas, interprets them as follows: "By the sun and his morning brightness,
that is, the Apostle, and the moon when she follows him, that is, Amir
al-Mu'minin 'Ali ibn Abi Talib ('a), and by the day when it displays him, that
is, the Imams Hasan and Husayn ('a), and by the night when it enshrouds him,
that refers to the Umayyads." [28]

Back to Top of
Page

The Rational Approach in Mujahid's
Exegesis: Mujahid may be considered to be the founder of a new school in
Qur'anic hermeneutics characterized by a widespread resort to reason in
expounding the verses of the Glorious Qur'an. In many cases it is observed
that his interpretation diverges from that of his master, Ibn 'Abbas. He shows
his originality by putting much reliance on reason in understanding the
meanings of God's words. As indicated by historical accounts. this created a
commotion in his era. His son, 'Abd al-Wahhab ibn Mujahid, says, "One day a
man came to my father and said, 'Is it you who interprets the Qur'an according
to his personal judgement (ray)?' My father wept, and he said to him,
'I have learnt the exegesis of the Qur'an from more than ten Companions of the
Messenger of God (s), may God be pleased with them.' [29]

Back to Top of
Page

Use or Subjective Opinion in Mujahid's
Exegesis: As mentioned, Mujahid employed reason and subjective judgement
for interpreting Qur'anic verses in many cases. Here we will cite some of
them.
1. Verse 2:65:
"And well you know that there were those among you who violated
the Sabbath, and We said to them, 'Be you apes,
castaway!"Commenting on this verse, Mujahid interprets it as
implying that they were not changed physically into apes. What is meant here
is a metaphor similar to the verse. "Their parable is that of an ass
carrying books." According to another narration from Mujahid, it was their
hearts that were transformed and disfigured, not that they were changed into
apes.[30]

.
They retained their human form while their hearts and souls became deformed,
like those of apes.
2.Verse 74:4:
"And thy robes purify,"Mujahid interprets it to mean,
'make your conduct righteous. [31]

Here Mujahid
interprets the verse in accordance with his subjective judgement.
3. Verses 75:22-23:
"Upon that day, faces shall be radiant gazing upon their
Lord,"Mujahid comments, 'They will be justified to be radiant
while they gaze upon their Lord, the Glorious and the Almighty, Who sees and
Whom nothing can see." [32]

This kind of
exegesis based on subjective understanding, and his widespread use of reason,
have led some scholars to make him the target of unseemly accusations.
Muhammad Husayn Dhahabi, in Al-Tafsir wa al-Mufassirun, writes,
"This kind of exegesis from Mujahid's pen became a strong basis
for the principles of the Mu'tazilah. [33]

Goldziher,
the well-known orientalist, remarks concerning Mujahid's use of reason,
"Mujahid used a rational approach in exegesis of the Qur'an, and it appears
that he was inclined to an exegesis based on subjective judgement, relying
much upon it in understanding the intent of God. In his exegesis of verse
2:65, Mujahid believes that the disfigurement (maskh) was not
physical, but related to the hearts and souls of the transgressors. They
retained their human form while their souls became like those of apes. That
which is meant by the verse of the scripture is an abstract metaphor, as in
another place, in the verse, "their metaphor is that of an ass carrying
books." He adds, "Among those who have ventured to advance such opinions
after him were Mu'tazilite scholars, who, without having misgivings about
the occurrence of this physical metamorphosis, gave rational interpretations
it, as resulting from environmental conditions and the like." [34]

Back to Top of
Page

Mujihid's Opposition to the Umayyads:
Mujahid's disciples and associates all agree that he was always sad and lost
in thoughts, like someone who is in quest of something he has lost. [35]

This
characteristic of his has led to various speculations. It is possible that
Mujahid was deeply affected by the tragic event of Karbala'. For during the
time of the uprising of Abu' Abd Allah al-Husayn ('a) he was a student of Ibn
'Abbas at Makkah and had watched the developments from a close distance. He
was forty years old at the time of the event which occurred in the year
61/680, and he deeply regretted for not having participated in that uprising.
Although we do not have any historical evidence for this conjecture, but the
events of his life and historical records indicate that Mujahid was a staunch
opponent of Umayyad rule and historians have mentioned his struggles against
them. For many years, he remained a victim of the rancour of the Umayyads,
suffering persecution and imprisonment. Tabari, Ibn Khaldun and others have
mentioned his opposition to Umayyad rulers, and its details are found on
historical works. During the period of his stay in Kufah, he joined 'Abd
al-Rahman ibn Mubammad ibn Ash' ath in his uprising against the Umayyads
during the years 80-83/699-702, and after' Abd al-Rahman was killed and his
supporters dispersed, Mujahid fled Kufah with a group of Shi'is and took
refuge in Makkah. At that time, 'Umar ibn 'Abd al-' Aziz was governor of
Makkah and he did not persecute them. Later, when Khalid 'Abd Allah al-Qasri,
became the governor of Makkah, Hajjaj wrote to Walid ibn 'Abd al-Malik (r.
86-96/705-714) informing him about 'several hypocrites and heretics' who had
taken refuge in Makkah. He asked the permission of the Umayyad caliph to put
him in charge of their fate. Walid wrote to Khalid to arrest them and to
dispatch them to Iraq, to be handed over to Hajjaj ibn Yusuf al-Thaqafi.
Khalid arrested Mujahid, Sa'id ibn Jubayr, and all the Iraqi Shi'is and had
them dispatched to Iraq. Sa'id ibn Jubayr was killed by Hajjaj in the year
94/712 or 95/713 and he threw Mujahid into the prison along with a number of
Shi'is. Mujahid remained in jail until the death of Hajjaj in 96/714.36 Then
Mujahid returned to Makkah where he resumed the teaching of Qur'anic sciences.
He was a unique scholar of his time until he ultimately died, in a state of
prostration, in the Masjid al-Haram, may God be pleased with him.

Back to Top of
Page

Mujahid's Approach to Qur'anic Exegesis:
Mujahid has a unique style in his exegesis and interpretation of Qur' anic
verses. He is also the founder of a new school in Qur'anic hermeneutics. His
approach to Qur' anic exegesis rests more or less on four principles.
The principle that one part of the Qur' an is explanatory of another
part. For instance, while interpreting verse 29: 13,
"They shall certainly carry their loads, and other loads along
with their loads, and upon the day of resurrection, they shall surely be
questioned concerning what they were forging."he interprets
this verse with reference to another verse, that is, 16:25,
"That they may bear their loads complete on the day of
resurrection and some of the loads of those that they led astray without
any knowledge". [37]

Interpretation based on traditions. While taking recourse in the
statements of Amir al-Mu'minin 'Ali ibn Abi Talib and the Ahl al-Bayt, as
well as his master Ibn 'Abbas, he expounds the verses in a way compatible
with reason.
Reason: As we said, Mujahid is first among the Tabi'un to have
founded a new school in Qur'anic exegesis, which is totally different from
the commentaries compiled during the first century. His reliance on personal
judgement and his great confidence in reason in the effort to understand the
meaning of God's words is evident throughout his exegetical remarks. His
effort is to revive the role of thought and its application to rational
principles in interpretation of verses. That such a phenomenon appeared in
the third decade of the first century is not strange, as it is a
continuation of the approach of Amir Al-Mu'minin 'Ali ('a) who was the
founder of contemplative thought, ijtihad and reasoning. After the
martyrdom of the Imam in the year 40/660, it continued to flourish with the
efforts of his descendents, reaching its apex during the era of Abu Ja'far
Muhammad al-Baqir (56-114/675-732) and his son Abu 'Abd Allah Ja'far
al-Sadiq (80-148/699-765). Mujahid would say, "The best form of worship is
good judgement." [38]

The
writings of every age reflect the intellectual tendencies and scientific
temperament of that era. 'Abd al-Rahman Tahir al-Surati has carried out
extensive research on the exegesis of Mujahid. In his introduction to
Mujahid's exegesis, he writes, "In his exegetical works, Mujahid uses his
judgement to select out of the traditions and narrations that he has heard.
He does not narrate whatever he has heard, but is the most outstanding of
the Tabi'un in exercising his own judgements." [39]

The
writings of Mujahid and his method are totally original. His method is not
traceable in any of the commentaries of the first century. His style sets
his exegesis apart from other works. In his exegesis, he has an intensely
keen tendency to advance his personal opinion and exercise his personal
judgement, making reason the basis of his work. His ijtihad and
erudition keep him from narrating everything that he has heard from his
teachers. Hence in most cases, the text of his remarks and their content are
different from those of his teacher Ibn 'Abbas. [40]

Should we
style Mujahid's exegesis as rationalist it would not be an exaggeration.
Surati says in this regard, "Mujahid's exegesis is traditional in respect of
narration and rationalist in thought.' [41]

While
interpreting some of the verses, Mujahid at times mentions more than one
interpretation for a verse. For instance, while commenting on the verse
13:41,
"Have they not seen how We come to the land, diminishing it at
its extremities?"he remarks, "it means, the death of its
people, its ruination in respect of population and produce, and ruin of land
and death of its scholars. [42]

Literary comments: Mujahid displays a wonderful originality in employing
literary skills in exegesis. One of his fundamental principles is literary
study of the contents of the Holy Qur'an. He has founded a new approach also
in respect of the literary studies, philology, and rhetoric and has left us
a legacy of unique discussions. There is no trace in them of the repetitions
that are found in plenty in other commentaries. He lays much importance on
philological and literary discussions, and holds that it is not lawful for
someone not learned in the idiom of the Arabs to resort to Qur'anic
exegesis. [43]

He shows an
unparalleled good taste and elegance in literary explanation of verses and
difficult and obscure words of the Arabic language, which shows his profound
erudition in literature and philology. These kind of literary remarks are
not found in any of the other commentaries. His greatest originality relates
to the literary aspect of the Qur'an, to such an extent that the reader is
much impressed by his good taste and elegance. The originality of his
approach in exegesis of the Qur'an shows his literary prowess and profound
insight in philology and knowledge of the Arabic language, its idiom and
styles. 'Abd al-Rahman Surati says in this regard, "The greater part of
Mujahid's exegesis consists of explanation of unfamiliar words, uncommon
expressions and resolution of obscure points. Explanations of intricate
words and difficult or unfamiliar phrases in most of his hermeneutic works
become evident to us, as if he were an erudite philologist with a mastery of
the Arabic language, its dialects and styles of discourse, use of idiom and
words. It would be right to say that Mujahid was one of the masters of
Arabic philology, and his exegesis is the first dictionary of unfamiliar and
difficult Qur'anic terms in the manner of lexicographical works, which were
not compiled in his era in an alphabetical order." [44]

Concerning the exegesis of verse 24:36,
"In houses that God has permitted to be raised,"there
are two opinions. The first of them interprets it as implying the reverence
paid to houses of worship. The second is the opinion of Mujahid that it means
the building of the houses of worship. Tabari prefers Mujahid's opinion and
cites verse 2:127 as a precedent:
"And when Abraham, {and Ishmael with him), raised up the
foundations of the house,"he writes, in most of the cases
al-raf al-buyut means building of houses. [45]

In exegesis of the verse 22:29, he explains the phrase al-bayt
al-'atiq with the remark that it (i.e. the Ka'bah) has been kept free
(a'taqa) by God from being claimed by any of the tyrants. [46]

In exegesis of the verse 22:30,
"Whosoever venerates the sanctities of God,"he
interprets it as meaning the sanctity of Makkah, of hajj, 'umrah and the sins
which God has forbidden in relation to them. [47]

In exegesis
of verse 2:195,
"Do not cast yourself into destruction with your own
hands,"he remarks that it means abstention from expending one's
wealth in the way of God (tark al-nafaqah fi sabil Allah) for the fear
of poverty. [48]

This exegesis is based on the four aforementioned principles. The
exegete pays particular attention to explanation of difficult words and
unfamiliar phrases of the Qur'an. At times he turns his attention to the
conditions in which particular verses were revealed and the related episodes,
and only rarely does he attend to the issue of abrogation and abrogating
verse, variant readings, and legalist understanding of the verses. While
interpreting, he pays attention to the styles of discourse, idioms and conduct
of the Arabs. 'Abd al- Rahman Surati says concerning Mujahid's approach,
"Mujahid's exegesis is the mirror of his own understanding and personal
opinion of the Qur'anic meanings in light of his knowledge of the Arabic
language and idiom. He is an exegete who is a mujtahid that takes into
consideration the demands of his era and who has left us a legacy to be
emulated, which is ijtihad in understanding the Qur'an, that we may
succeed at times and err at other times, and all that for bringing about a
movement in hermeneutics which would illuminate the earth with its light. [49]

It should be mentioned that in the commentaries of Tabari and
Suyuti's Durr al-Manthur there are many Jewish and Christian stories
and legends narrated from Mujahid, and we have already mentioned that he used
to consult Christian and Jewish scholars. Ibn Sa'd (d. 230/844), in
al-Tabaqat al-Kubra, writes with his isnad, quoting A'mash, that
when asked as to why some scholars avoided Mujahid's exegesis, he said it was
reported that he would consult the Ahl al- Kitab. [50]

Mujahid's exegesis has been narrated from one century to another
and from generation to the another. Among its chains of transmission is that
of Sam'ani (d. 562/1166), from his teacher Abu 'Amr 'Uthman Balkhi, who
narrated it with his connected isnad from Mujahid. [51]

Back to Top of
Page

Manuscripts of Mujihid's Exegesis: There is
a manuscript dated 544[/1149-50]

bearing no.1075 in the Dar al-Kutub
al-Mi-sriyyah. Fu'ad Sayyid has mentioned it in his list of manuscripts.
[52]

Its first
volume is from the beginning of Surat al-Baqarah up to verse 43 of
Surat al-Nisa; the second from verse 44 of Surat al-Nisa' to
Surat al-Anfal; the third from Surat al-Tawbah up to verse 24 of
Surat Bani Isra'il; the fourth from verse 25 of Surat Bani Isra
'il to verse 25 of Surat al-Furqan; the fifth from verse 27 of
Surat al-Furqan up to the end of Surat al-Ya Sin; the sixth from
Surat al-Saffat up to the end of Surat al-Najm; the seventh from
Surat al-Qamar up to the end of Surat 'Amma Yatasa'alun; the
eighth from Surat al-Nazi'at up to the end of Surat al-Nas. [53]

This version
is narrated by Abu al-Qasim 'Abd al-Rahman ibn Ahmad ibn Muhammad ibn 'Ubayd '
Amdani and its isnad leads up to Mujahid through Ibrahim, from Adam, from
Warqa', from Abu Najih. This is the most famous chain of transmission of
Mujahid's exegesis. The beginning and end of each of the volumes of the
manuscript of Dar al-Kutub al-Misriyyah bears a note recording its
narration through Shaykh Abu Mansur Muhammad ibn 'Abd al-Malik ibn Hasan ibn
Khayrun, from his uncle Abu al-Fadl Ahmad ibn Hasan ibn Khayrun, from Abu 'Ali
Hasan ibn Ahmad ibn Ibrahim ibn Hasan ibn MuHammad ibn Shadhan, from Abu
al-Qasim ' Abd al-Rahman ibn Hasan. The beginning of the sessions of narration
pertaining to the first volume began on Rajab I, 538 and concluded on Tuesday
Rabi' al-Awwal 18, 544. This version is an abridgement of Mujahid's exegesis,
which has been condensed by its collector from a manuscript in his possession.
He has made an effort in this rescension to refrain from narrating the legends
of the Ahl al-Kitab and the reader rarely comes across anything
pertaining to what is called the Isra'illiyyat. A facsimile of this
manuscript was made by the society for Islamic research in Pakistan. It has
been edited with an introduction by 'Abd al-Rahman Tahir al-Surati, in two
volumes, under the patronage of the Emir of Qatar, Shaykh Khalifah ibn Hamd Al
Thani. It was reprinted by al-Manshurat al-'Ilmiyyah, Beirut. It may be
mentioned that in the footnotes the editor has mentioned the variations in the
text of the exegesis as well as additional material found in Tabari's
commentary and has accomplished an arduous and useful job.
There were two manuscripts of Mujahid's exegesis in possession of
the famous exegete, Shaykh Muhammad Salih Barghani Ha' iri ( d. 1271/1854). [54]

The first of
them belonged to the 8th/14th century, and he cites from it in his exegesis
Bahral-'Irfan. [55]

The second,
dated 490 H. is a precious and unique manuscript which he had acquired after
1266/1849; it contains exegetical comments on many of the verses pertaining to
the wilayah of Amir al-Mu'minin ('a) and the infallible Imams of his
family and their virtues. He included all of them in his another exegesis
named Kanz al-'lrfan. The second is more complete than the first one,
and each of them is more comprehensive than the manuscript of Dar al-Kutub
al-Misriyyah and they are accessible at the present in the manuscript
collection of this author (a descendant of' Allamah Barghani) at the holy city
of Karbala' .I would like to call the attention of the authorities of Islamic
studies departments in universities to this matter so that doctoral students
are given assignments to devote their doctoral theses to collection of
Mujahid's exegetical traditions from Sunni works, especially Tabari's
commentary, Suyuti's Durr al-Manthur, the exegesis of Sufyan al-Thawri,
Abu Nu'aym's Hilyat al-awliya' and other works, in which they are
scattered, so that a complete and comprehensive commentary of Mujahid is put
at the disposal of lovers of Qur'anic exegesis, Qur'anic studies, and
sciences.

Back to Top of
Page

Mujahid's Creed: At the end of this
discussion dealing with Mujahid's exegetical approach and his life, it would
be in order to examine the question concerning his creed, as to whether he was
a Sunni or a Shi'i, because different opinions have been advanced on the topic
by Shi'i and Sunni scholars.
As this author has been led to believe that Mujahid was a Shi'i
through the study of his exegesis, his biographical accounts, as well as on
other grounds, it seemed proper to raise this question here and to mention my
reasons in this regard, hoping that circles related to religious and Qur'anic
studies would find useful the views of scholars of religion and history on
this subject.
The oldest sources that expressly mention Mujahid's Shi'ism
consist of the exegesis of Shaykh Abu al-Qasim Furat al-Kufi, a Shi'i exegete
who lived in the era of the Lesser Occultation (260-329/873- 940), [56]

and the
Tafsir al-Qummi, the work of Shaykh Abu al-Hasan 'Ali ibn Ibrahim
al-Qummi, the famed Imami exegete who lived during the end of the 3rd/9th and
beginning of the 4th/10th century. [57]

They refer to Mujahid as a trustworthy Shi'i exegete and narrator.
In their books, they have narrated from him traditions that also indicate his
Shi'i character. The third old source which refers to Mujahid as a Shi'i
exegete is Shaykh Abu al-Rashid 'Abd al-Jalil Qazwini in his work Kitab
al-Naqd, written about 560/1164. [58]

He is one of
later scholars who have noted Mujahid's Shi'i character. The leading Shi'i
exegete, Shaykh Muhammad Salih Barghani has included the entire exegesis of
Mujahid in his Qur'anic commentary, Kanz al-'Irfan, [59]

and a part of
it in his other exegesis Bahr al-'Irfan. [60]

Among
contemporaries, Ayatullah Khu'i, in his Mu'jam Rijlal al-Hadith, has
mentioned Mujahid, without mentioning his father's name or kuniyah and without
making any other remark, as one of Shi'I narrators. [61]

It is a matter of amazement how this famed Shi'i exegete whose
traditions are narrated in reliable Imamiyyah works, such as the four
principal collections of Hadith, the kutub al-arba'ah, has been
overlooked by Qazi Nur Allah Shushtari in his Majalis al-Mu'minin.
Also, this matter has gone unnoticed by Sayyid Hasan Sadr Kazimi, the author
of Ta'sis al-Shi 'ah li 'Ulum al-Islam. Similarly, our teacher Aqa
Buzurg Tehrani, in the fourth volume of the Dhari 'ah, which is devoted
to Shi'i commentaries, has not mentioned Mujahid's exegesis. Following them
the author of the A'yan al-Shi'ah too fails to give a biographical
account of Mujahid in his work. Moreover, his name has been mentioned rarely
in Shi'i sources.
There are many reasons for regarding Mujahid to have been a Shi'i,
to mention all of which is outside the scope of this article. Accordingly,
here we will mentions two main points.
After the demise of the Messenger of Allah {s), in the year 11/632, Abu
Bakr gave orders prohibiting the writing of Hadith. This prohibition
continued until the era of the caliphate of 'Umar ibn 'Abd al-' Aziz. After
'Umar ibn 'Abd al-'Aziz came into power in the year 99/717 this prohibition
was withdrawn.

Dhahabi, narrating from Hakim with isnad reaching
'A'ishah, reports that she said: "My father had written five hundred
traditions of the Apostle of Allah which were kept with me. Then one day he
told me to bring them and asking for fire he set fire to all of them." [62]

After
the first caliph, 'Umar and the succeeding caliphs maintained the ban on
Hadith. It were only the Shi'is who did not follow these orders and
continued to write Hadith following their Imam Amir al-Mu'minin ' Ali and
the other Infallible Imams {'a). [63]

Mujahid was
among the Shi'is who did not comply with the orders of the caliphs and
engaged in the writing of Hadith and teaching of tafsir. Ibn Abi
Malikah used to say, " I saw Mujahid questioning Ibn 'Abbas concerning the
exegesis of the Qur'an and he had with him his sheets and Ibn 'Abbas would
say to him, 'Write,' until he wrote down the complete tafsir from
him." [64]

Mujahid also would tell his pupils, "Do not write every one of my legal
opinions. Write only Hadith from me." Abu Yahya Kunasi would say, "I would
go up to Mujahid's quarters along with him and he would take out his books
and I would copy them. [65]

There are indications of belief in wilayah in Mujahid's exegesis
and instances of it were cited earlier.

Back to Top of
Page

Notes:

1. Ibn Hajar 'Asqalani, Tahdhib
al-Tahdhib (Beirut: Dar al-Fikr), vol.10. p. 39.

2. Yaqut
al-Hamawi, Mu'jam al-Udaba ' {Cairo: Dar al-Ma'mun), vol. 17, p. 78.

3. 'Ali ibn Ibrahim Qummi, Tafsir al-Qummi (Najaf, 1387 H. ), ii,
357.

4. Muhammad Dawudi, Tabaqat al-Mufassirin (Beirut: Dar
al-Kutub al-'Ilmiyyah), ii, 305-306.

5. Ibn Sa'd, Al-Tabaqat
al-Kubra (Beirut: Dar .5adir, 1377/1957), v, 466-467.

6. Abu
Nu'aym Isfahani, .Hilyat al-Awliya' (Beirut: Dar al-Fikr), iii, 279-280; Ibn
Manzur, Mukhtasar Ta'rikh Dimashq {Damascus: Dar al-Fikr, 1409/1989), xxiv,
88.

7. Shams al-Din Muhammad Dhahabi, Tadhkirat al-.Huffaz
{Beirut: Dar Ihya' al-Turath al-' Arabi), i, 92.

8. Dhahabi,
Siyar A'lam al-Nubala' (Beirut Mu 'assasat al-Risalah, 1401/1981),

9.Ibn Manzur, Mukhtasar Ta 'rikh Dimashq (Damascus: Dar al-Fikr),

10. Al-Tabari, Tafsir al-Tabari, under the verse 4:24,

11.Al--Dhahabi, Siyar A'lam al-Nubala, iv, 449.

12. Al-Tabari, Tafsir al-Tabari. i, 91.

13. Ibn
Manzur, Mukhtasar Ta'rikh Dimashq, xxiv, 87.

14. 'Abd
al-Rahman Tahir Surati, Tafsir Mujahid {Beirut: al-Manshurat al-'Ilmiyyah),
Introduction, i, 43.

15. Ibn Hajar 'Asqalani, Tahdhib
al-Tahdhib, x, 39; al-Dhahabi, Siyar A'lam al-Nubala. iv, 450.

16. Ibn Sa'd, al-Tabaqlit al-Kubra. v,466-4~7.

17. Al-Dhahabi, al-lbar {Kuwait, 1984), i, 125.

18. Al-Dhahabi, Tadhkirat al-Huffaz; {Beirut: Dar lhya' al-Turath
al-Arabi), i, 92.

19. Al-Dhahabi, Mizan al-I'tidal {Beirut:
Dar al-Fikr), iii, 439-440.

20. Ibn Manzur, Mukhtasar
Tarikh Dimashq, xxiv, 87-90.

21. lbn Hajar 'Asqalani,
Tahdhib al-Tahdhib, x, 38-40.

22. Ibn 'Imad Hanbali,
Shadharat al-Dhahab {Beirut: Dar al-Fikr, 1409/1988), i, 125.

23. Al-Dhahabi, Siyar A'lam al-Nubala iv, 449-457.

24. Furat al-Kufi, Tafsir Furat al-Kufi {Tehran: 1410/1990), p.
49.

25. Ibid, p. 72.

26. Ibid, p. 470; ,
Ali Ibrahim al-Qummi, Tafsir al-Qunmi. ii, 357.

27. Furat
al-Kufi, Tafsir Furat al-Kufi. p. 490.

28. Ibid., p. 562

29. Dr. Muhammad Husayn al-Dhahabi, .Al-Tafsir wa
al-Mufassirun {Cairo: Dar al-Kutub al-Hadithah, 1396/1976), i, 107.

30. Abu al-Hajjaj Mujahid, Tafsir Mujahid, i, 77-78.

31. Abu Nu'aym Isfahani, Hilyat al-Awliya .{Beirut: Dar al-Fikr),
iii, 281.

32. Mujahid, Tafsir Mujahid, ii, 708.

33. Muhammad Husayn Dhahabi, .Al-Tafsir wal-Mufassirun, i, 106.

34. Goldziher, Madhahib al-Tafsir al-lslami. tr. Dr. .Abd
al-Halim Najjar, 129-130.

35. Ibn Sa'd, al-Tabaqat
al-Kubra, v, 466-467.

36. Ibn Khaldun, Al-'Ibar wa al-Diwan
al-Mubtada' wa al-Khabar (Beirut: Mu'assasat al-A 'lami, 1391/1971), iii, 65.

37. Mujahid, op. cit., ii, 496

38. Ibn
Qutaybah, Ta'wil Mukhtalaf al-Hadith (Beirut: Maktabat al- 'Ilmiyyah), p. 69.

39. Mujahid, Tafsir Mujahid, i, 34.

40.
Ibid., i, 25, 260.

41. Ibid., i, 24.

42.
Ibid., i, 330.

43. Sayyid Mahmud Alusi, Ruh al-Ma'ani
(Beirut: Dar Ibya' al-Turath al-' Arabi), i, 5.

44. Mjahid,
Tafsir Mujahid, i, 27.

45. Ibid., i, 28.

46. Ibid., ii, 423.

47. Ibid., ii, 424.

48. lbid., i, 99.

49. lbid., i, 37-38

50. Ibn Sa'd, al-Tabaqat al-Kubra. v,467.

51.
.Abd al-Karim Sam'ani, .Al-Tahbir fi Mu'jam al-Kabir (Baghdad: Diwan Awqaf,
1395/1975), i, 556.

52. Fu'ad Sayyid, Fihrist al-Makhtutat
al-Msawarrah . (Cairo,1954 ), i, 30-31.

53. Da'irat al-Ma
'arif-e Tashayyu' (Tehran, 1373 H. Sh.), iv, 473.

54.
Shaykh Muhammad Salih Barghani Ha'iri, Bahr al-'Irfan, ii, folio 369, ms. in
author's personal library, Qazwin.

55. The journal
Bayyinat, 2nd year, no.8, pp. 182-184.

56. Furat al-Kufi,
Tafsir Furat al-Kufi. p. 49 ff.

57. .Ali ibn Ibrahim Qummi,
Tafsir al-Qummi. ii, 357.

58. .Abd al-Jalil Qazwini, Kitab
al-Naqd (Tehran: Anjuman-e Athar-e Milli, 1358 Sh.), p. 212.

59. The Journal Bayyinat. 2nd year, no.8, pp. 182-184.

60. Muhammad Salih Barghani Ha'iri, op. cit., ii, folio. 369.

61. Ayatullah Sayyid Abu al-Qasim al-Khu'i, Mu'am
Rijal-Hadith - (Beirut, 1409/1989), xiv, 187-188.

62.
Al-Dhahabi, Tadhkirat al-Huffaz;. i, 5.

63. The Journal
Howzeh, no.66, pp. 162-163.

64. Sayyid Muhammad Rida
Jalali, Tadw'in al-Sunnat al-Sharifah,. (Qum, 1413), p. 247.

65. Ibid., p. 248.

Back to Top of
Page

Return to Holy Qur'an
Resources on the Internet Home Page