What Does Tafsir Ishari (Esoteric Interpretation) Mean?
Answered by Shaykh Anas al-Musa
Question
What does Tafsir Ishari (esoteric interpretation) mean, and is it permissible to read books written in this style?
Answer
In the name of Allah, the Most Gracious, the Most Merciful.
All praise is due to Allah, Lord of all worlds. Peace and blessings be upon the Messenger sent as a mercy to the worlds, our Master and Prophet, Muhammad, and his Family and Companions.
Tafsir Ishari (Esoteric Interpretation)
Esoteric (Ishari) interpretation refers to interpreting the verses of the Quran in a manner that goes beyond their apparent meaning, extracting hidden meanings behind the apparent words based on subtle indications that occur in the hearts of those on the spiritual path. These meanings can be reconciled with the apparent intended meanings. [Muhammad Dhahabi, al-Tafsir wa al-Mufassirun; ‘Itr, ‘Ulum al-Quran al-Karim; al-Muqaddimat al-Asasiyya fi ‘Ulum al-Quran]
Esoteric interpretation is not new in highlighting the meanings of the Quran; it has been known and used by the Companions without objection.
For instance, Abdullah Ibn ‘Abbas (Allah be pleased with him) said:
“‘Umar used to admit me along with the elders of Badr. Some of them said, ‘Why do you bring in this young boy when we have sons like him?’ ‘Umar replied, ‘He is one of those you know well.’ One day, he called them and called me along with them. I thought he called me that day only to show them (my knowledge). He asked them about the interpretation of the verse: ‘When Allah’s (ultimate) help comes and the victory (over Mecca is achieved), and you (O Prophet) see the people embracing Allah’s Way in crowds.’ [Quran, 110:1-2] until the end of the Sura.
Some of them said, ‘We are commanded to praise Allah and seek His forgiveness when He helps us and grants us victory.’ Some of them remained silent and did not say anything. ‘Umar then asked me, ‘Is this what you say, Ibn ‘Abbas?’ I replied, ‘No.’ He then asked, ‘What do you say?’ I said, ’It signifies the death of the Messenger of Allah (Allah bless him and give him peace) which Allah informed him of. He said: ‘When Allah’s (ultimate) help comes and the victory (over Mecca is achieved),’ which means the conquest of Mecca. That will be the sign of your death: ‘Then glorify the praises of your Lord and seek His forgiveness, for certainly He is ever Accepting of Repentance.’ [Quran, 110:3]. ‘Umar said, ‘I know of it only what you know.’” [Bukhari]
Conditions
Due to the serious errors committed by many who engaged in esoteric interpretation of the verses, scholars have differed in accepting this type of interpretation. Some have rejected it outright, while others have accepted it with conditions. Those who rejected it did so because the required conditions were not met. These conditions are:
- The esoteric interpretation must be valid according to the apparent meaning established in the Arabic language, and the wording of the verse must suggest it. This is because the Quran was revealed in the language of the Arabs.
- It should not be claimed that the esoteric interpretation is the only intended meaning to the exclusion of the apparent meaning. The apparent meaning must be acknowledged first, as one cannot reach the esoteric meaning without first mastering the apparent meaning. Imam Suyuti said: “Whoever claims to understand the secrets of the Quran without mastering the apparent interpretation is like one who claims to reach the center of the house before passing through the door.” [Suyuti, al-Itqan fi ‘Ulum al-Quran]
- There must be legitimate evidence from other sources supporting the esoteric interpretation without any contradiction. If there is no supporting evidence for the esoteric interpretation, or if there is evidence but it contradicts it, then it becomes a baseless claim about the Quran without proof. Such claims are rejected by consensus among scholars.
- It must not contradict reason. [‘Itr, ‘Ulum al-Quran al-Karim]
Examples
These are examples of acceptable and rejected esoteric interpretations (tafsir ishari) which we mention for clarification:
An example of acceptable esoteric interpretation is what we previously mentioned from Ibn ‘Abbas when he interpreted Surat al-Nasr. Another example is the interpretation of Allah’s saying:
“(This is) touched by none except the purified (angels).” [Quran, 56:79], referring to the Preserved Tablet or the Quran. They said it means: Just as the physical Quran, which contains the letters of the Quran, cannot be touched except by a pure body, so too the meanings of the Quran cannot be tasted except by pure hearts, which are the hearts of the pious.
An example of a rejected esoteric interpretation that contradicts the conditions is the interpretation of Allah’s saying:
“Allah commands you to sacrifice a cow.” [Quran, 2:67] to mean “the self.”
Another example is the interpretation of Allah’s saying:
“Go to Pharaoh, for he has truly transgressed.” [Quran, 20:24] to mean “the heart.”
Another example is the interpretation of Allah’s saying:
“Who could possibly intercede with Him without His permission?” [Quran, 2:255] to mean: “Who” is from “humiliation,” referring to the self, and “intercede” is from “healing,” and “with Him” is an order for consciousness. Such interpretations were reasons for scholars to object to this type of tafsir. [Suyuti, al-Itqan fi ‘Ulum al-Quran]
Reading Books on It
As for the second part of the question, which is whether it is permissible to read books authored on esoteric interpretation, the answer is: It is permissible to read any book of esoteric interpretation as long as its author has applied the four previously mentioned conditions.
Among the books on esoteric interpretation that we recommend reading are:
- “Al-Bahr al-Madid fi Tafsir al-Quran al-Majid” by Ibn ‘Ajiba;
- “Lata’if al-Isharat” by Qushayri;
- “Tafsir al-Tustari” by Tustari;
- “Ruh al-Ma‘ani fi Tafsir al-Quran” by Alusi (it is not specifically classified as a book of esoteric interpretation but includes many acceptable esoteric interpretations for some verses).
Summary
Esoteric interpretation is an acceptable form of Quranic interpretation practiced by the Companions and those after them. However, its acceptance depends on fulfilling the four conditions mentioned; otherwise, it can be a gateway for the Batiniyya (a deviant group) to undermine Islam and tamper with the Quran. Therefore, a Muslim should refer to trusted scholars when confused about the meanings of Allah’s words.
May Allah bless the Prophet Muhammad and give him peace, and his Family and Companions.
[Shaykh] Anas al-Musa
Shaykh Anas al-Musa, born in Hama, Syria, in 1974, is an erudite scholar of notable repute. He graduated from the Engineering Institute in Damascus, where he specialized in General Construction, and Al-Azhar University, Faculty of Usul al-Din, where he specialized in Hadith.
He studied under prominent scholars in Damascus, including Shaykh Abdul Rahman al-Shaghouri and Shaykh Adib al-Kallas, among others. Shaykh Anas has memorized the Quran and is proficient in the ten Mutawatir recitations, having studied under Shaykh Bakri al-Tarabishi and Shaykh Mowfaq ‘Ayun. He also graduated from the Iraqi Hadith School.
He has taught numerous Islamic subjects at Shari‘a institutes in Syria and Turkey. Shaykh Anas has served as an Imam and preacher for over 15 years and is a teacher of the Quran in its various readings and narrations.
Currently, he works as a teacher at SeekersGuidance and is responsible for academic guidance there. He has completed his Master’s degree in Hadith and is now pursuing his Ph.D. in the same field. Shaykh Anas al-Musa is married and resides in Istanbul.
