Citation: Gambari, M.A., Ali, M.A. & Azeez, N.A. (2025). Comparison between Tafsīr Jalālu d-Dīn As-Suyuti (d. 1505) and Sayyid Quṭb (d. 1966) on the Interpretation of Ayāt al-Dayn in Sūrat al-Baqarah. Tasambo Journal of Language, Literature, and Culture, 4(2), 177-186. www.doi.org/10.36349/tjllc.2025.v04i02.019.
COMPARISON BETWEEN TAFSĪR JALĀLU D-DĪN AS-SUYUTI (D. 1505)
AND SAYYID QUṬB (D.
1966) ON THE INTERPRETATION OF AYĀT AL-DAYN IN SŪRAT AL-BAQARAH
By
GAMBARI, Muhammad Aliyu PhD
Department of Islamic Studies,
Kwara State University of
Education, Ilorin
Phone NO: +2348036809195
And
Nurayn Ademola AZEEZ (PhD)
University of Ilesa, Ilesa, Osun State, Nigeria
08034479716
nuraynabdulazeez3@gmail.com
Abstract
The aim and objective of this paper is
to critically examine the methods being used in the tafsīrs of two exegetes,
Jalaludeen as-Sayuti and Sayyid Quṭb, on ayāt Dayn in their respective tafsīrs. These two
giants Mufassiran (مفسران)
were known as Medieval and modern Mufassir. The two were among the notable
scholars of Mufassirun who both had great roles in the spread of the words of
Allah, by using simple Arabic terminologies to interpret the words of Allah,
and supporting it with the Hadith of the Prophet Muhammad (SAW). Both
exegetists authored many books in the field of Arabic literature and Islamic
jurisprudence. But our attention focused on their famous books of Tafsīr. That
is, Tafsīr Jalalayn and Fizilal- al-Qur’ān. The research methods adopted for
this work were historical, exegetical and descriptive. The historical method enabled
the researcher to examine the biography and the work while the exegetical
method was used for the exposition of various textbooks used concerning the key
issues addressed in this work. The findings of the study were to find an
approach to detailing the two scholars in promoting and spreading the word of
Allah. The paper concludes that both exegetes played a significant role in
promoting the smooth running of the words of Allah in Africa and the World at
large.
Keywords: Exegetes, Jalālayn and Fizilāl- al-Qur’ān , ayāt
dayn
Introduction
The Prophet (SAW)
was the first student in the theory and practice of knowledge which Allah (SWT)
brought to this world through Angel Jibril (AS). The Prophet (SAW) committed
the whole of his time and life to the dissemination of the teachings of the Glorious
Qur’ān. The Prophet taught his family, close friends, and the larger community
of Makkah the science of recitation of the Qur’ān. The extension of teaching
and explaining of the Qur’ān goes to the followers and to the followers of the
followers of Prophet Muhammad (SAW). After the companions and the followers of
the followers, the contemporary scholars took the tasks of interpreting the
Glorious Qur’ān with their common languages, such as Arabic, Hausa, Yoruba,
Igbo, Fulfulde, and English translation of the Qur’ān by many exegetes.
However, among the
medieval and modern books of Tafsir were Jalalu l-Din As-Suyuti and Sayyid Quṭb. The fundamental
aim of this paper is to bring out the language, system, nature, and methodology
of these two great scholars on the Qur’ānic exegesis.
Biography of Jalal-Din As-Suyuti
(1445–1505)
Jalal al-Din al-Suyuti was born in the
year 1445 AD, and he was an Egyptian Sunni Muslim of descent (Rami Al Rifai,
2015). Sayuti was considered a great revivalist of the Islamic 10th century. He
was a leading hadith master, Qur’ān exegete, jurist, legal theorist, mystic,
theologian, grammarian, linguist, rhetorician, philologist, lexicographer, and
historian, who authored works in virtually every Islamic science (Barakat, E.R.
et al., 2006). For this reason, he was honoured with one of the most prestigious
and rarest titles: Shaykh al-Islām (Barakat, E.R., 2006). He was described as
one of the most prolific writers of the Middle Ages and is recognized today as
one of the most prolific authors of all Islamic literature. As-Suyuti wrote
approximately one thousand works. His biographical dictionary Bughyat al-Wuʻāh fī Ṭabaqāt al-Lughawīyīn wa-al-Nuḥāh contains valuable accounts of prominent figures
in the early development of Arabic philology. He was also, in his time, the
leading authority of the Shafi'i school of thought (Ahl al-Sunnah, the
Ash'aris, 2014).
Early life
As-Suyuti was born to a family of
Persian descent on 3rd October 1445 AD (1st Rajab 849 AH) in Cairo in the
Mamluk Sultanate. According to al-Suyuti, his ancestors came from
al-Khudayriyya in Baghdad. His family moved to Asyut, hence the nisba
"al-Suyuti". His father taught Shafi'i law at the Mosque and Khanqah
of Shaykhu in Cairo but died when as-Suyuti was 5 or 6 years old (Ali, Mufti,
2007). As-Suyuti grew up in an orphanage in Cairo, and he became a Ḥāfiẓ
of the Qur’an at the age of eight years, followed by studying
the Shafi'i and Hanafi jurisprudence (fiqh), traditions (hadith), exegesis
(tafsīr), theology, history, rhetoric, philosophy, philology, arithmetic,
timekeeping (miqat), and medicine (Myrne, Pernilla, 2018). He then dedicated
his entire life to mastering the sacred sciences under approximately 150
sheikhs. Among them were renowned scholars who were the leading scholars of
each sacred Islamic science of their time:
a.
Shaykh al-Islam Al-Kamal Ibn al-Humam,
a leading Hanafi faqih and polymath of his era.
b.
Shaykh al-Islam Alam al-Din al-Bulqini,
a leading Shafi'i faqih of his era and the son of the highly celebrated
scholar, Siraj al-Din al-Bulqini.
c.
Shaykh al-Islam Sharaf al-Din
al-Munawi, a renowned Muhaddith (whose great-grandson 'Abd al-Ra'uf al-Munawi
would write a famous commentary on al-Suyuti's Al-Jami' as-Saghir entitled Fayd
al-Qadir) (Meri, Josef W., January 2006, p. 784).
In his thirst for the quest of
knowledge, As-Suyuti travelled to Syria, Hijaz (Makkah and Madinah), Yemen,
Iraq, India, Tunisia, Morocco, and Mali, as well as to educational hubs in
Egypt.
He started teaching Shafi'i
jurisprudence at the age of 18, at the same mosque as his father did. Imam As-Suyuti became the head master of
Hadith at the Shaykhuniyya School in Cairo, at the suggestion of Imam Kamaldeen Bn Ummam. (Jaleel,
Talib 2015, p.1031).
In his late forties, al-Suyuti began
avoiding the public when he argued with the Sufis in the Baybarsiyyah lodge, he
disagreed their claim to be Sufis and was not following the path of saints in terms
of manners and ethics, and he was thus dismissed. According to Ibn Iyas, in his
book called Tarikh Misr, said that when al-Suyuti became forty years of age, he
left the company of men for the solitude of the garden of al-Miqyas, close to
the River Nile, where he abandoned his friends and former
co-workers as if he had never met them before. It was at this stage of his life
that he authored most of his 600 books and treatises. (Abul-Hasan Ali Nadwi
2019)
Controversy
Al-Suyuti had some backlash with some
of his contemporaries, especially his own teacher Al-Sakhawi and his fellow
student Al-Qastallani, who were two major renowned Muhaddithuns. As-Suyuti was
accused of plagiarism, which prolific writers were similarly accused of, such
as Ibn Al-Jawzi and Ibn Taymiyyah, but those accusations were later dropped
(Meri, Josef W., ed., 2005, p. 785).
Creed and Spiritual Lineage
In terms of his theological positions,
As-Suyuti had a contempt feeling towards speculative theology (kalam) and pushed for strict submission. He opposed the
use of logic in the Islamic sciences. He does, however, agree
with Al-Ghazali's conservative view of cIlm Kalam,
which states that the science should be studied by scholars who meet the
necessary requirements to administer the appropriate dosages as bitter medicine
to people who are in dire need. As-Suyuti was Ash'ari in his creed, as presented in many of his works.
(Ali Mufti 2008, 150-151). In Masalik al-Hunafa fi Walidayy al-Mustafa
he said: "The parents of the Prophet died before he attained Prophethood,
and there is no punishment for them. The Qur’ān says:
'We never punish until we send a
messenger [whom they reject]' (al-Isra' 17: 15).
Our Ash'arī Imams, among those in
Kalam, Usul, and Fiqh, agree on the statement that one who dies while da'wah
has not reached him, dies saved.
As-Suyuti claimed to be an authority on
source interpretation who gives legal statements on jurisprudence, hadith
studies, and Arabic language. (Al-Kawākib as-Sāyirah 228)
As-Suyuti was a Sũfi of the Shadhili order. Al-Suyuti's
chain in Tasawwuf goes way back to Shaikh Abdulqadir
Jilani. Al-Suyuti defended Sufis in his book entitled Tashyid al-Haqiqa
al-Aliyya: (Al-Kawākib as-Sāyirah 229)
Some of the works of Shaykh Sayuti
a. Tafsīr al-Jalalayn (Arabic: تفسير الجلالين, lit. 'Commentary of the
two Jalals'); a Qur’ānic
exegesis written by Al-Suyuti
and his teacher Jalal
al-Din al-Mahalli
b. Dur al-Manthur (Arabic: درالمنثور) a famous and authoritative narration based Tafsīr.
c.
Al-Itqan
fi 'Ulum al-Qur’ān [de] (translated into
English as The Perfect Guide to the Sciences of the Qur’ān, ISBN 978-1-85964-241-2)
d. Al-Haba'ik fi Akhbar al-Mala'ik; an extensive work on angels in Islamic tradition.
e. Al-Tibb
al-Nabawi (Arabic: الطب النبوي, lit. 'Prophetic medicine')
f.
Al-Jaami' al-Kabir (Arabic: الجامع الكبير, lit. 'Large collection')
g. Al-Jaami' al-Saghir (Arabic: الجامع الصغير, lit. 'Little collection' )
h. Sharh
Sunan al-Nasaai, a famous commentary
of (Sunah al-Nasa'i
Zulfiqar Ayub (2 May 2015)
His Death
Considered the greatest scholar of his
century, he continued publishing books of his scholarly writings until he died
on 18th October 1505 at the age of sixty-two (Ali Mufti 2008,
110-114)
Sayyid Quṭb (1906-1966)
Sayyid Quṭb (1906–1966) was and
is one of the most important ideologues of the Islamist movement, which seeks
to re-establish truly Islamic values and practices in Muslim societies that
have become more or less Westernized. He was born and brought up in one of the
Egyptian villages, attended the state primary school, and by 1920, he moved to
Cairo to attend secondary school and then Darul-‘Ulum, a teacher
training institute that sought to balance traditional and modern ways (Assessed
on the 5th of March, 2025). From 1933 to 1952, he worked in the Ministry of
Education, first as a teacher and later as an inspector and administrator. He
also became one of the secular literary elite prominent at the time, publishing
more than 100 poems as well as articles and books on literary and social
topics. In 1948, he began to publish Islamist articles, and the next year
published a major Islamist book, Social Justice in Islam, which was to go
through a total of six editions. His Islamism was confirmed during a two-year
(1948–1950) study tour of the United States, which he found to be
technologically impressive but hopelessly corrupt morally (Assessed on the 5th
of March, 2025).
After his
return to Egypt, he joined the Muslim Brothers, the leading Islamist
organization, founded in 1928 by Hasan al-Banna, and soon became one of its
leading spokespersons (Assessed on the 5th of March, 2025). The Brothers
supported the Free Officers’ revolution in 1952 at first but soon withdrew
support. After an attempt on the life of Abdul Nasir in 1954, the leading
Brothers were imprisoned; Sayyid Quṭb was among them. In prison, they suffered very harsh treatment, though
poor health spared Quṭb the worst of
it. This led to a radicalization of his ideas, including the claim that the
whole world, including the Muslim world, is in a state of jahiliyya, that is,
un-Islamic ignorance and barbarism. This radicalization was assisted by the
ideas of the extremely influential Indo-Pakistani Islamist Abu’l ‘Ala’ Mawdudi
(1903–1979), whose writings became known to Quṭb and other
Arab thinkers from about 1951. Mawdudi’s ideas about divine sovereignty, the Islamic state, jahiliyya, and
other things spoke very much to Quṭb’s condition and
helped him to crystallize and articulate his views.
In 1964, Quṭb was released
from prison and published his best-known book, Milestones, effectively calling
for an Islamic revolution. He also became mentor to a group of young Brothers
and was soon arrested for conspiring to overthrow the government. In 1966, he
was convicted of this charge and executed (Assessed on the 5th of March, 2025).
He thus became a martyr to his cause, considerably multiplying his influence.
Quṭb wrote a
number of books during his Islamist period in addition to those mentioned,
especially a multi-volume commentary on the Qur’ān, In the Shadow of the
Qur’ān, which he began in 1952 and was still revising at the time of his death.
Quṭb’s ideas divided
the Muslim Brothers after his death. The mainline group rejected them and
sought to work within the existing political system, briefly achieving the
presidency in 2012–2013. Smaller
groups, such as the so-called Takfir wal-Hijra group, Jama‘at al-Islamiyya
(Islamic group), and Tanzim al-Jihad (Jihad organization), adopted and modified
Quṭb’s ideas and
were responsible for considerable terrorism through the 1990s. His influence
spread far beyond Egypt, indeed throughout the whole of the Islamic world and
its diaspora. This included extreme groups such as al-Qaeda, whose second
leader, Ayman al-Zawahiri, was very much influenced by Quṭb’s main ideas
and his example as a martyr, and who first joined an Islamist group the year
that Quṭb was executed
(Assessed on the 5th of March, 2025). In fact, Quṭb has come to
be seen by many as the spiritual “godfather” of
such groups. On the other hand, it is possible to read him selectively, and so
he has influenced many who do not fully accept his extreme views. There is
considerable literature on him, both in Islamic and Western languages.
Quṭb was not a
philosopher by most definitions of the term, and he consciously rejected
philosophy as he understood it, both Western philosophy and classical Islamic
philosophy. He considered the discipline to be an effort to accomplish with
human reason what can only be accomplished on the basis of divine revelation,
and also as a foreign intrusion on pure Islamic thought. Nevertheless, his
thinking was quite systematic and did have a place for reason; moreover, he
used rational arguments in criticizing philosophy and made reference to Western
philosophers (mostly known to him through Arabic translations) in the process.
He also deals with many topics that are of interest to philosophers. He is a
good example of Weber’s Wertrationalität (rationality in accordance with moral
demands).
Approach to verse
on Dayn by the two exegetes on the below verse
يَاأَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ
بِدَيْنٍ إِلَى أَجَلٍ مُسَمًّى فَاكْتُبُوهُ وَلْيَكْتُبْ بَيْنَكُمْ كَاتِبٌ
بِالْعَدْلِ وَلَا يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ
فَلْيَكْتُبْ وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ
وَلَا يَبْخَسْ مِنْهُ شَيْئًا فَإِنْ كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا
أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَنْ يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ
بِالْعَدْلِ وَاسْتَشْهِدُوا شَهِيدَيْنِ مِنْ رِجَالِكُمْ فَإِنْ لَمْ يَكُونَا
رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّنْ تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَنْ
تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَى وَلَا يَأْبَ
الشُّهَدَاءُ إِذَا مَا دُعُوا وَلَا تَسْأَمُوا أَنْ تَكْتُبُوهُ صَغِيرًا أَوْ
كَبِيرًا إِلَى أَجَلِهِ ذَلِكُمْ أَقْسَطُ عِنْدَ اللَّهِ وَأَقْوَمُ
لِلشَّهَادَةِ وَأَدْنَى أَلَّا تَرْتَابُوا إِلَّا أَنْ تَكُونَ تِجَارَةً
حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا
تَكْتُبُوهَا وَأَشْهِدُوا إِذَا تَبَايَعْتُمْ وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ
وَإِنْ تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ وَاتَّقُوا اللَّهَ وَيُعَلِّمُكُمُ
اللَّهُ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
O ye who believe! when ye Deal with Each
other, In transactions involving future obligations In a fixed period of time,
reduce them to writing let a scribe write down faithfully As between the
parties: let not the scribe refuse to write: As Allah has taught him, so let
Him write. Let Him who incurs the liability dictate, but let Him fear His Lord
Allah, and not diminish aught of what He owes. if They party liable is mentally
deficient, or weak, or unable Himself to dictate, let His guardian dictate
faithfully, and get two witnesses, out of your own men, and if there are not
two men, then a man and two women, such As ye choose, for witnesses, so that if
one of them errs, the other can remind her. The witnesses should not refuse
when They are called on (for evidence). Disdain not to reduce to writing (your
contract) for a future period, whether it be small or big: it is juster In the
sight of Allah, more suitable As evidence, and more convenient to prevent
doubts among yourselves but if it be a transaction which ye carry out on the
spot among yourselves, there is no blame on you if ye reduce it not to writing.
But take neither a witness whenever you make a commercial contract; and let
neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness
In you. so fear Allah. For it, is god that teaches you. And Allah is well
acquainted with all things. (Q2:V282)
As-Suyuti used a
very concise method, giving a brief introduction and explaining the meaning of
the word “dayn” before moving on to another point (كسلم وقرص).
As for Sayyid Quṭb’s approach, he
related the previous discussion on ribah (usury) to new important issues in
Islamic matters, which are dayn, tijarah (business transaction), and others.
هذه الأحكام الخاصة بالدين
والتجارة والرهن تكملة للأحكام السابقة في درسي الصدقة والربا (Sayyid Qutb
Suratul-Baqarah, 2025)
Quṭb stated that the
agreement between the two parties must be written down as it was stated by
Allah in the Glorious Qur’ān. And a period where the asset will be returned
must also be fixed during the period of the agreement.
فالكتابة أمر مفروض بالنص ،
غير متروك للاختيار في حالة الدين إلى أجل . لحكمة سيأتي بيانها في نهاية النص . (Tafsīr fi Zilal-Qur’ān, Suratul-Baqarah, 2025)
{ وليكتب بينكم كاتب بالعدل
} . . Let
a scribe write down faithfully
وهذا تعيين للشخص الذي يقوم
بكتابة الدين فهو كاتب . وليس أحد المتعاقدين . وحكمة استدعاء ثالث - ليس أحد
الطرفين في التعاقد - هي الاحتياط والحيدة المطلقة . وهذا الكاتب مأمور أن يكتب
بالعدل ، فلا يميل مع أحد الطرفين ، ولا ينقص أو يزيد في النصوص . . (Tafsīr fi Zilal-Qur’ān, Suratul-Baqarah, 2025)
Suyuti comments on this verse quoted above
that:
"بالحق في
كتابته لايزيد
فى المال والأجل
ولاينقص"
Let a scribe write
down faithfully and he must not increase the finance or decrease it in his
writing. (Jalaludeen Sayuti and Mahali Suratul-Baqarah, 2025).
Sayyid Quṭb emphasized that
they must chose a person of just to write it down i.e “secretary”. And this
secretary must be a person of justice who does not increase or decrease in what
he has put down.
"وهذا
تعيين للشخص الذى يقوم بكتابة الدين فهو كاتب.
وهذا الكاتب
مأمور أن يكتب بالعدل ولاينقص أويزيد في النصوص
(Tafsīr fi
Zilal-Qur’ān, Suratul-Baqarah, 2025).
Both Imam Sayuti
and Sayyid Quṭb applied the same
approach to comment on this verse. Even though one is the medieval age of Tafsīr
and the second is the modern age of Tafsīr, they both used their deep understanding
of the knowledge of the Arabic language to explain or express their views. The
word for Sayuti is:
"لايزيد
في المال والأجل ولاينقص"
And that of Quṭb is…
‘وهذا الكاتب مأمور أن يكتب بالعدل ، فلا يميل مع أحد الطرفين ، ولا ينقص أو
يزيد في النصوص. …’
Their approach to Tafsȋr
As-Sayuti adopted
a system of translating the Qur’ān with an independent or rational Tafsīr; he
explained the Qur’ān word by word and gave the closest or nearest meaning to
each word of the al-Qur’ān.
Sayyid Quṭb also employed
his personal reasoning in the interpretation of this verse; he does not quote
any Hadith of the Prophet Muhammad (SAW), as he normally does to support his
arguments in the previous verses.
Adoption of
Utilization of Prophetic Tradition
Through, out the
commentary and explanation of Ayat Dayn by Imam as-Suyuti he did
not employ a single Hadith of the Prophet to support his argument. As-Sayyid Quṭb also does not
use any tradition of the Prophet to support his argument on the issue of Dayn
but it may not be the same in the other verses.
Methods, styles and
approaches to their writing Tafsȋr.
The approach and
the methods been used by Imam Suyuti is very concise straight forward and there
is no logical approach in his style of expression. He interprets words to word
he strictly follows the Qur’ānic verses to interpret its meaning with simple
language. As for Sayyid Quṭb he employed a
method of correlation that is to bring or join previous verse to the new one.
That is to relate two verses together. A very good example here was the verse
on ribah and verse on Dayn he joined the two together or he related
Dayn to Ribah.
هذه الأحكام الخاصة بالدين
والتجارة والرهن تكملة للأحكام السابقة في درسي الصدقة والربا (Sayyid Qutb
Suratul-Baqarah, 2025)
General Commentary
It could be
understood through the discussion of Imam Suyuti in his interpretation on Dayn
that he did not bring Sababu Nuzul of the verse (سبب نزول), but only
employed his personal thinking, introduction, and the use of interpretations of
the verse made by the Sahabah, Tabi'un, and the followers of the Tabi'un, nor
was the tradition of the Prophet used in interpreting the verse on Dayn. His
Tafsīr is very concise. Thus, his aim is to give the readers the literal
meaning of Dayn.
This is his method
of interpretation of the Glorious Qur’ān, a very simple one in which a layman
can easily understand the word of Allah. As for Sayyid Quṭb, his approach to
issues is very distinct, and he differentiates between financial claim (الدين), mortgage (الرهن), and trade (التجارة).
Sayyid Quṭb emphasized that
man is a part of the universe; the laws which govern human nature are different
from the laws governing the universe. Allah is the Creator of the universe as
well as man. Moreover, Sayyid Quṭb discusses the
meaning of Shari’ah. Thus, the Shari’ah which Allah has given to man to
organize his life is also a universal law, as it is related to the general law
of the universe and is harmonious with it. Thus, obedience to the Shari’ah becomes a
necessity for human beings so that their lives may become harmonious and in
tune with the rest of the universe. Not only this, but it is also the only way
in which harmony and trust can be brought about between the physical laws which
are operative in the biological life of a man and the moral laws which govern
his voluntary actions—and that is solely through obedience to the Shari’ah.
It could be
understood that in the introductory part, Sayyid Quṭb makes a full
comprehensive discussion about the financial claim and what it contains. Quṭb, in his
commentary, likes to merge the verses that treat the same ideology together. A
good example of this is the above verse that discusses charity and usury.
Sayyid Quṭb tries to
fragmentize the verse’s content in order to facilitate understanding and to grasp
the comprehensive commentary on it.
Adoption and Usage
of Prophetic Traditions
As-Sayuti did not
make use of any prophetic tradition in his speculation on financial claims.
Even he does not give any causes of revelation to the verse on dayn he
only gives a nearest meaning to the verses of the Qur’ān we can see a very good
example here:
(يَاأَيُّهَا
الَّذِينَ آمَنُوا إِذَا تَدَايَنْتُمْ بِدَيْنٍ) تعاملتم (بدين) كسلم وقرض (إلى أجل مسمى) معلوم.
This is a method
been used by As-Suyyuti in translating the financial claim, there is no
prophetic traditions to support his argument and no causes of revelation (اسباب النزول). Sayyid-Quṭb, the modern
commentator of the Glorious Qur’ān also did not employ any tradition of the
prophet through out his discussion about the financial claims. But he made a
critical analysis on the verse.
أإن المدين الذي
عليه الحق هو الذي يمي علي الكاتب اعترافه تالدين ومقدار الدين وشرطه وأخله ...
ذالك خيفة أن يقع الغين علي المجين لو أملي الدا إن فزاد في الدين أو فرب الآخل
ذكر شروطا معينة في مصلحته (Tafsīrfi Zilal-Qur’ān,
Suratul-Baqarah, 2025)
He also emphasizes
on the place where Allah (SWT) made mention of two witnesses from male, he said
that
إنه لابد من
شاهدين علي العقد ممن ترضون من الشهداء
Characteristics of
styles of Tafsīr adopted by two scholars
As Sayyuti mainly
prefer Tafsīr birra’ayi.(An independent or rational Tafsīr.
The Tafsīr
contains Ta’awil (interpretation) of the verse made by the Shabah,
Tabiun and the followers of the Tabiun also it contains rational interpretation
of verses for personal objectives. Sayyid Quṭb adopted the
system of Tafsīr bil-mathũr, Tafsīr by Hadith and Tafsīr by Transmission. This contains Tafsīr of al-Qur’ān with
al-Qur’ān and also contains the Hadith of the Prophet Muhammad (SAW) explaining
the verse of the Qur’ān.
The method adopted
by Sayyid Quṭb in his book in
the shade of the Qur’ān, Quṭb does not apply
another verse Hadith and ijtihad of the Sahabah to support his argument on this
verse.
Using of Qur’ānic
verses
There is no Qur’ānic
verse used by As- Suyuti to explain the verse under study. He only gives the
meaning and comments on the Qur’ān. As for Quṭb the instance of Qur’ānic
relevant verse has been given. His personal explanation about the verse below:
in the place where
Allah (SWT) says:
فإن أمن بعضكم
بعضا فليود الذي اوتمن أمانته وليتق الله ربه…
Sayyid Quṭb quoted that:
والمدن موتمن
على الدين والداءن موتمن علي الدهن وكلاهما مدعو لآداء مااوتمن عليه باسم تقوى
الله ربه والرب هو الراعي والمربي والسيد والحاكم والقاضي وكل هذه المعاني ذات
ايحاء في موقف التعامل والاءتمان والآداء وفي بعض الآراء ان هذه الآية نسخت آية
الكتابه في حالة الاءتمان ونحن لانرس هذا
(Tafsīrfi Zilal-Qur’ān, Suratul-Baqarah, 2025)
Sayyid Quṭb emphasized on
writing down of Dayn in all conditions except during the traveling.
والكتابة واجبة
في الدين إلافي حالة السفر والاءتمان خاص هذه الحالة والداءن والمجين كلاهما في
هذه الحالة موتمن
(Tafsīrfi
Zilal-Qur’ān, Suratul-Baqarah, 2025)
Approach and
styles to Tafsīr
The methods,
styles and approach to Tafsīr of Suyuti, is to illustrate the Qur’ān by
the Qur’ān. He expatiates on the Qur’ān by Hadith and the saying of followers.
He adopted a clear
expression, concise explanation in his subject matter. Occasionally, he discusses linguistic aspect of the word of
Allah as goes thus;
وإن لم تحدوا
كاتبا فرهن وفي قراءة فرهان جمع رهن (ويغفر لمن يشاء) المغفرة له (ويعذب من يشاء)
As for Sayyid Quṭb, he mainly used
logical way in his expression and also used two or more words to explain a
word. He does not give word-for-word translation but he gives comprehensive
explanation to the meaning of the Glorious Qur’ān.
General commentary
on both As-Suyuti and Sayyid Quṭb
Having justified
the phenomenon of Tafsīr of Jalalu d-Din as-Suyuti, particularly of Ayat
al-Dayn, it could be seen that his expression in interpreting the verses of
Allah is very simple so as to understand the words of Allah. The main feature
of his approach to Tafsīr can be characterized as Tafsīr bi al-ra’y. As-Suyuti
avoids prolixity, exaggeration, and verbosity in his explanations of the words
of Allah. He keeps away from unnecessary theological arguments which are more
of a hindrance than a favour, with his direct approach to Tafsīr, simple
illustration of language, and clear presentation of issues.
Nevertheless, his
effort is commendable and worthy of praise. This book, i.e., Tafsīr
al-Jalalayn, is commonly in use in West Africa.
Sayyid Quṭb applies a
distinctive methodology in his commentary and interpretation. He relates the
subject matter as a family law. He cited examples from different verses that
speak about Dayn. Also, he uses orthodox verdicts and goes deep into
jurisprudential ideas. Ideologically, he uses social ethics and an economical
way of discussing the issue on Dayn; issues like Dayn, Tijarah, are separately
analyzed.
The common
features between Sayuti and Quṭb
The previous
analysis has signified the mark of demarcation between the two exegetes
regarding their Tafsīr on Ayat Dayn. However, there are common similarities
between the two:
a. Both writers made use of consistency in
their works, particularly on the issues of Dayn, despite the fact that
As-Suyuti was very concise in his discussion while Quṭb was
comprehensive in his commentary.
b. Both As-Suyuti and Quṭb were very
prominent in the field of Tafsīr. They contributed immensely to the science of the Qur’ān in their
treatises.
c. Jalalu Din As-Suyuti and Sayid Quṭb were two notable
exegetes in the science of the Qur’ān.
d. Both of them used their personal views
to address the issue of Dayn in their respective books.
Recommendations
Science of Tafsir
is an integral and important part of Islamic Studies in Junior, Senior, and
Tertiary Education in West African countries.
The following are
recommended for the study:
a. Studying the book of Tafāsir should be
made compulsory in West African schools.
b. The reference books of Jalālayn and
Sayyid Qutb should be translated into English for easy understanding of the
Qur’ān.
c. In light of the above topic discussed
in this article, people should look into other parts of the case study.
d. Learners of Islamic Studies should be
Arabic-biased so that Arabic books of Tafāsir can be properly understood.
e. Governments should encourage Islamic
Studies learners by providing them with assistance such as scholarships and
provisions of learning equipment.
Conclusion
This
paper has, however, critically examined the comparisons between Jalaludin
As-Suyuti and Sayyid Qutb, who both were Tafsīr writers; their books of Tafsīr
have wide coverage in the West African countries, including Nigeria. They both
discuss so many issues in their books of Tafsīr respectfully, but this paper,
however, examined their interpretations of the verse on debt as contained in
the Qur’ān. Despite the fact that one was regarded as a medieval and the latter
as a modern book of Tafsīr, they still have disparities in explaining or
attempting to solve issues that arose in the Qur’ān. They both employed the use
of grammatical analysis in attending to issues. Sayyid Qutb writes in a
comprehensive way due to the environment he found himself in. Suyuti employed
direct translation with simple word-for-word and opposites to explain the
issues. Ahadith, and statements of companions are mostly used in Tafsīr
al-Jalalayn, while Sayyid Qutb dealt with socialism, injustice, and theologies,
in which he used fewer Ahadith to justify his arguments. Both exegetes acquired
deep knowledge and understanding of the Qur’ān and its sciences, Arabic
grammar, morphology, theology, the causes and occasions of revelations, and
others.
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