Tafsir al-Qur’an—the interpretation and explanation of the Qur’an—has always played a central role in Islamic scholarship. Among the most influential figures in the history of Qur’anic exegesis is Ibn Taymiyyah (1263–1328 CE), a renowned Hanbali scholar, theologian, and reformer of the medieval Islamic world. Known for his sharp intellect and strong stance on returning to the Qur’an and Sunnah, Ibn Taymiyyah’s approach to tafsir stands as a pivotal contribution to Islamic thought.
In this article, we explore Ibn Taymiyyah’s principles and methodology of Qur’anic interpretation, his criticisms of other tafsir approaches, and his lasting impact on Islamic exegesis.
Who Was Ibn Taymiyyah?
Taqi al-Din Ahmad ibn Taymiyyah was born in Harran, in what is now Turkey, and later moved to Damascus due to Mongol invasions. A prolific writer and jurist, Ibn Taymiyyah engaged in diverse fields such as theology, jurisprudence, philosophy, and Qur’anic exegesis. He lived during a time of social, political, and intellectual turmoil, which deeply shaped his reformist stance.
Rejecting blind adherence (taqlid) to scholarly traditions, he called for a return to the salaf—the pious predecessors of the first three generations of Islam—and emphasized scriptural sources over speculative theology or philosophy.
Foundations of Ibn Taymiyyah’s Tafsir Methodology
1. Tafsir of the Qur’an by the Qur’an
For Ibn Taymiyyah, the first and most authoritative method of tafsir is to interpret the Qur’an using the Qur’an itself. He believed that many verses explain or clarify others, and that the Qur’an is internally coherent and self-sufficient.
“The best tafsir is the Qur’an by the Qur’an,” Ibn Taymiyyah stated in his Muqaddimah fi Usul al-Tafsir (Introduction to the Principles of Tafsir).
For instance, the ambiguous term “zalimun” (wrongdoers) in Surah Al-An‘am (6:82) is clarified by Surah Luqman (31:13), where shirk (associating partners with Allah) is called a great injustice.
2. Tafsir of the Qur’an by the Sunnah
If clarification is not found within the Qur’an, the next source of interpretation is the Sunnah of the Prophet Muhammad (peace be upon him). Ibn Taymiyyah viewed the Prophet as the primary exegete, sent to explain the Book (see Qur’an 16:44).
He frequently quoted hadith to explain difficult terms or concepts, arguing that authentic prophetic traditions are indispensable for correct understanding.
3. Tafsir of the Qur’an by the Sahabah (Companions)
After the Prophet’s sayings, Ibn Taymiyyah gave high importance to the interpretations of the Companions (Sahabah), especially figures like Ibn Abbas, known as Tarjuman al-Qur’an (Interpreter of the Qur’an). He considered their understanding of the Qur’an as more reliable than later generations due to their closeness to the Prophet and firsthand experience with the circumstances of revelation (asbab al-nuzul).
He also discouraged rejecting their interpretations in favor of later scholarly speculations, viewing such neglect as a departure from authentic tradition.
4. Tafsir of the Qur’an by the Tabi’un and Early Scholars
The next level of interpretation, according to Ibn Taymiyyah, came from the Tabi‘un (the generation following the Companions) and early scholars such as Mujahid ibn Jabr, Qatadah, and Al-Hasan al-Basri. Their exegeses, he argued, reflected authentic transmission and linguistic mastery.
Rejection of Speculative Theology and Philosophical Allegory
Ibn Taymiyyah was highly critical of the influence of Greek philosophy, Kalam theology, and esoteric (batini) interpretations on tafsir. He condemned the Mu'tazilah, Ash'ari, and Batini schools for what he saw as deviations from clear textual meanings.
He particularly opposed ta’wil (allegorical interpretation) when it undermined the apparent meanings of the text. For instance, when theologians reinterpreted God’s attributes—such as “hand” or “rising over the throne”—as purely metaphorical, Ibn Taymiyyah insisted that such reinterpretation was unjustified unless clearly indicated by the Qur’an or Sunnah.
“The speech of Allah should be understood according to its apparent meaning unless there is evidence that requires otherwise.”
This literalist approach placed him in opposition to prevailing Ash‘ari and Sufi modes of exegesis in his time, which often employed metaphor and allegory.
Linguistic and Contextual Awareness
Despite his opposition to speculative interpretation, Ibn Taymiyyah was deeply engaged with the Arabic language and appreciated the need to understand grammar, rhetoric, and semantics for proper tafsir. He studied poetry, lexicons, and the usage of Arabic at the time of revelation.
He also emphasized the asbab al-nuzul (occasions of revelation), urging scholars to interpret verses in light of the historical and social context of their revelation. Misunderstanding context, he argued, often led to misapplication of verses.
Rebuttal of Israeliyyat (Biblical and Judaic Narratives)
Many classical tafsir works, such as those by Al-Tabari and Al-Qurtubi, included Israeliyyat—narratives derived from Jewish and Christian sources. Ibn Taymiyyah strongly warned against relying on such traditions unless they were supported by authentic Islamic sources.
He quoted the Prophet’s saying:
“Do not believe the People of the Book nor disbelieve them, but say: 'We believe in what has been revealed to us.'” (Bukhari)
Ibn Taymiyyah viewed uncritical use of Israeliyyat as a threat to the purity of Qur’anic interpretation.
Tafsir vs. Bid‘ah (Innovation)
Ibn Taymiyyah viewed deviations in tafsir as part of a larger problem of bid‘ah (religious innovation). He argued that introducing foreign philosophies, mystical readings, or speculative theology into tafsir was a breach of the authentic understanding passed down from the Prophet and his companions.
This reformist stance was not merely academic—it was part of a broader call to revive Islamic orthodoxy, purify belief, and return to foundational sources.
Impact and Legacy
Although Ibn Taymiyyah did not write a full tafsir of the Qur’an, his works like Muqaddimah fi Usul al-Tafsir and his extensive fatwas shaped generations of scholars. His student, Ibn Qayyim al-Jawziyyah, continued his approach, and later Salafi scholars like Muhammad ibn Abd al-Wahhab and modern thinkers in the 20th and 21st centuries adopted and expanded on his views.
His emphasis on returning to the Qur’an and Sunnah, rejecting blind following, and resisting theological and mystical deviations influenced movements across the Muslim world, from Arabia to South Asia.
Criticisms of Ibn Taymiyyah’s Tafsir Method
While respected in many circles, Ibn Taymiyyah’s approach has been criticized by others:
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Ash‘ari and Maturidi theologians argue that his rejection of ta’wil leads to anthropomorphism in divine attributes.
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Sufi scholars reject his narrow focus on literal meaning, arguing that it neglects the spiritual depth of the Qur’an.
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Some modern scholars argue that his critiques sometimes oversimplified complex theological traditions.
Nonetheless, his works remain foundational, especially among scholars who value textual literalism and adherence to early Islamic sources.
Conclusion
Ibn Taymiyyah’s approach to tafsir was revolutionary in its call to return to the sources—the Qur’an, the Sunnah, and the understanding of the early generations. He championed a methodology grounded in textual evidence, linguistic precision, and historical authenticity, while rejecting philosophical speculation and theological innovations.
Though his method was controversial and remains debated, his impact on Islamic thought is undeniable. Today, as Muslims continue to engage with the Qur’an in a rapidly changing world, Ibn Taymiyyah’s insistence on fidelity to the divine message remains a powerful voice calling for clarity, discipline, and sincerity in interpretation.
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