Allah says, {And We sent down to you the Reminder so that you may clarify to mankind what We have sent down to them} [16:44] and in doing so Allah declared the function of the Messenger (sallallahu ‘alayhi wa sallam) in this verse. It was the duty of the Prophet (sallallahu ‘alayhi wa sallam) to clarify the Qur’an. Since explaining the Qur’an was his duty,  it is incumbent that we refer back to his Tafsir in order to fully understand the Qur’an.

One reason for referring to the Tafsir of the Messenger (sallallahu ‘alayhi wa sallam) is that the Sunnah is a revelation from Allah like the Qur’an, as per the verse: {He does not speak from desire. It is but a revelation inspired} [53:3-4] Consequently the Sunnah is on the same level as the Qur’?n as an evidence, and it is a fundamental reference point for understanding the Qur’?n as Allah said: {…so that you may clarify to mankind…} Consequently, the Prophet’s clarification (Bayan) of the Qur’an is indispensable as none of Allah’s creation is more knowledgeable of what Allah intended than His Messenger (sallallahu ‘alayhi wa sallam).

 

The Types of Tafsir Performed by the Messenger (sallallahu ‘alayhi wa sallam)

Upon surveying the Hadiths of the Prophet (sallallahu ‘alayhi wa sallam), it is possible to deduce categories into which his Tafsir of the Qur’an falls. Dr. al-Tayyar has categorized them thusly:

  1. The Prophet (sallallahu ‘alayhi wa sallam) would directly offer Tafsir, providing explanation of a particular verse or a particular word. This would occur in two ways:
    1. The Prophet (sallallahu ‘alayhi wa sallam) would mention the explanation, and then mention the verse being explained; or
    2. The Prophet (sallallahu ‘alayhi wa sallam) would mention the verse, and then mention its explanation.
  2. The Companions would have difficulty understaning a verse, so the Prophet (sallallahu ‘alayhi wa sallam) would provide them its explanation
  3. The Prophet (sallallahu ‘alayhi wa sallam) would mention something in his speech that could be regarded as suitable to prove explanation of a verse
  4. The Prophet (sallallahu ‘alayhi wa sallam) would implement the Qur’an by fulfilling its commands and acting on its prohibitions

Here are examples for the above categories:

 

Direct Explanation of a Word or a Verse

This would occur in two ways:

A) The Prophet (sallallahu ‘alayhi wa sallam) would mention the explanation, and then mention the verse being explained.

An example of the first method of dictation is found in the narration explaining the verse: {Indeed those who believe and do righteous deeds, the Most Merciful will grant them love} [19: 96].

Abu Hurayrah RA, reports that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said: “When Allah loves a slave, He proclaims: ‘O Jibril, indeed I love so-and-so, so love him as well’. Thus it is proclaimed in heaven. Then love for him descends among the people of earth, and that is what Allah Most High said: {Indeed those who believe and do righteous deeds, the Merciful will grant them love}. And when Allah hates a slave, He proclaims: ‘O Jibril, indeed I hate so-and-so’. Thus it is proclaimed in heaven, and hatred for him descends among the people of earth”. [al-Tirmidhi]

B) The Prophet (sallallahu ‘alayhi wa sallam) would mention the verse, and then mention its explanation:

An example of this second method is found in the narration explaining the verse: {And prepare against them what you can of strength and of steeds of war} [8: 60]

Abu Al? Thum?mah b. Shufay narrates that he heard Uqbah bin ?mir RA saying : ‘I heard the Messenger of Allah (sallallahu ‘alayhi wa sallam) on the pulpit saying: “{And prepare against them what you can of strength…}, Yes indeed! Strength is archery!”…’ [Muslim]

 

The Companions Would Have Trouble Understanding a Verse, so the Prophet (sallallahu ‘alayhi wa sallam) Would Provide Them the Exegesis

‘Abd Allah b. Mas’ud relates: ‘When the Verse {…Those who believe and do not cover their belief in injustice…}[Al-An’?m: 82] was sent down, it weigh heavily on the Muslims, so they asked: ‘O Messenger of Allah, who of us has not wronged himself?’ He (sallallahu ‘alayhi wa sallam) said: “It is not that; rather it is joining partners with Allah. Did you not hear what Luqm?n said to his son while he was exhorting him: {O my son, do not join partners with Allah, for indeed Shirk is truly a great injustice}[Luqm?n: 13]”. [Al-Bukh?r?]

 

The Prophet (sallallahu ‘alayhi wa sallam) Would Mention Something in Passing Which Could Serve as Explanation for a Verse

An example of this category of exegesis is found in the narration explaining the verse: {…And on that day Jahannam will be brought…} [Al-Fajr: 23].

‘Abd Allah b. Mas’ud narrates: ‘The Messenger of Allah (sallallahu ‘alayhi wa sallam) said: “That day He will bring Jahannam; it will have 70,000 reins, and for each rein will be 70,000 angels pulling it”…’ [At-Tirmith?]

 

The Prophet (sallallahu ‘alayhi wa sallam) Would Explain the Qur’?n by Acting on Its Commands and Prohibitions

An example of this category of exegesis is found in the narration explaining the verse: {Then glorify the praises of your Lord and seek His forgiveness} [An-Nasr: 3].

‘?’ishah RA relates: ‘After S?rah al-Nasr was revealed, the Prophet (sallallahu ‘alayhi wa sallam) would not pray except that he would say: “Glory be to You, our Lord, and Praise, O Allah, forgive me”…’ And a narration recorded by al-Bukhar? on the authority of ?’ishah RA says: ‘The Prophet (sallallahu ‘alayhi wa sallam) would frequently say in his bowing and his prostration: “Glory be to You, our Lord, and Praise, O Allah, forgive me”, in implementation of the Qur’?n’.