Question : Can a person who is not a qualified scholar or trained in the traditional sciences of tafsīr legitimately teach Qur’ānic discourses based solely on personal understanding, reflections, or linguistic insights? In the absence of formal study under recognized teachers, is it permissible for such an individual to interpret verses, explain meanings, or present thematic lessons from the Qur’ān to others? How do classical scholars define the permissible boundaries in this matter? [edited for better understanding]
Bismillāhi Taʿālā
Dars al-Qur’ān refers to explaining the translation and commentary (tafsīr) of the Noble Qur’ān. The science of tafsīr is the discipline by which the meanings of the Qur’ān are expounded, the wisdoms behind its rulings are unveiled, and the intent of Almighty Allah is determined. Scholars of knowledge are well aware that this brief definition summarizes, in very concise terms, the true nature, delicacy, and immense difficulty of this discipline.
Without delving into its detailed academic discussions, it can be stated that the Qur’ān is the Word of Allah. Hence, interpreting and explaining it demands such ability and qualification as befits the grandeur of the Divine Speech. Otherwise, even a small error in understanding or explanation can make one guilty of misrepresenting Allah’s words—an act that ranks one among those who lie against Allah. Consequently, the enthusiasm for tafsīr or dars al-Qur’ān, instead of becoming a means of salvation, may lead to destruction in this world and the next.
In view of this grave danger, the scholars have asserted—and this is in line with the universal principle recognized across all fields of knowledge—that no science or art can be attained without traversing its proper paths and prerequisites. The same principle must be upheld by those who explain the Qur’ān. If someone disregards these rules and turns the Book of Allah into a personal testing ground, he commits not only a violation against the Book of Allah but also injustice against himself.
Due to this severe risk, a group of scholars among the Ummah have gone so far as to say that when interpreting the Qur’ān, one should not utter a single word beyond what has been transmitted from the Prophet ﷺ, for an error in explaining the Qur’ān may render one liable to all the warnings and punishments mentioned regarding those who interpret it according to their opinions or personal inclinations.
However, ʿAllāmah Jalāl ad-Dīn as-Suyūṭī (d. 911 AH) states that according to the majority of the scholars of the Ummah, it is permissible for one possessing the requisite capacity and aptitude to interpret the Qur’ān, provided he has mastered the necessary branches of knowledge. This aptitude arises only after crossing approximately fifteen valleys of learning, including: lughah (Arabic lexicology), ṣarf (morphology), naḥw (syntax), ishtiqāq (derivation), maʿānī, bayān, badīʿ, qirāʾāt, uṣūl ad-dīn, uṣūl al-fiqh, fiqh, ḥadīth, asbāb an-nuzūl, nāsikh wa-l-mansūkh, and possessing nūr al-baṣīrah (inner spiritual insight) and divine illumination.
Since these sciences are included in our Dars-e-Niẓāmī curriculum, it is therefore said that anyone delivering dars al-Qur’ān must, at the very least, be a graduate of this system. A person who has spent eight to ten years studying under the shade of these disciplines, even if he has not attained the highest level of mastery, will at least have acquired a fundamental connection with them. The minimum benefit of such training is that he remains aware of his own academic limitations and thus refrains from reckless interpretations or presumptuous boldness in attributing meanings to the words of Allah.
Moreover, a qualified ʿālim speaks with the light of reliance upon the salaf aṣ-ṣāliḥīn (pious predecessors). This reliance forms a foundational principle of tafsīr al-Qur’ān: the exegete should not devise his own expressions, meanings, or interpretations, but rather interpret the Qur’ān in the light of the Prophet’s ﷺ sayings and actions, the statements and opinions of the noble Companions ʳᵃ, and the understandings of the jurists and true scholars who followed their path. If someone disregards this principle and makes the Divine Book a platform for his personal interpretations, then according to those who transmitted the Qur’ān and the religion to us, his act is impermissible. It does not constitute service to the Qur’ān or the religion; rather, it becomes a source of fitnah and misguidance within the Ummah. The matter worsens if such an interpreter or teacher is already accused of irreligiosity or deviation from the way of the salaf. Appointing such a person as a teacher of the Qur’ān and interpreter of Divine intent would leave the faith and beliefs of Muslims at great peril.
Accordingly, Ḥāfiẓ Jalāl ad-Dīn as-Suyūṭī ʳʰ cites in his al-Itqān fī ʿUlūm al-Qurʾān from Imām Abū Ṭālib aṭ-Ṭabarī the following statement regarding the conditions and etiquette of an exegete:
اعْلَمْ أَنَّ مِنْ شَرْطِهِ صِحَّةُ الِاعْتِقَادِ أَوَّلًا وَلُزُومُ سُنَّةِ الدِّينِ فَإِنَّ مَنْ كَانَ مَغْمُوصًا عَلَيْهِ فِي دِينِهِ لَا يُؤْتَمَنُ عَلَى الدُّنْيَا فَكَيْفَ عَلَى الدِّينِ ثُمَّ لَا يُؤْتَمَنُ مِنَ الدِّينِ عَلَى الْإِخْبَارِ عَنْ عَالِمٍ فَكَيْفَ يُؤْتَمَنُ فِي الْإِخْبَارِ عَنْ أَسْرَارِ اللَّهِ تَعَالَى وَلِأَنَّهُ لَا يُؤْمَنُ إِنْ كَانَ مُتَّهَمًا بِالْإِلْحَادِ أَنْ يَبْغِيَ الْفِتْنَةَ وَيُغِرِّ النَّاسَ بِلَيِّهِ وَخِدَاعِهِ كَدَأْبِ … الخ
“Know that one of the conditions of a Qur’ānic exegete is that his creed be sound and he adhere firmly to the Sunnah of the religion. For one whose faith is questionable cannot be trusted in worldly matters—so how could he be trusted in religion? Nor can he be relied upon when reporting from scholars, so how could he be relied upon when reporting the secrets of Allah? And if he is accused of heresy, it is feared that he may, through his interpretation, create fitnah and deceive people by his eloquence and cunning—just as the Bāṭiniyyah and extremist Rāfiḍah sects have done.” (al-Itqān fī ʿUlūm al-Qurʾān, 4/201)
Furthermore, one who is intellectually or ideologically misguided, practically inclined toward innovation and deviation, and spiritually diseased with arrogance, self-conceit, love of fame, and worldly greed—such a person’s interpretation of the Qur’ān, as Shaykh Luḍhiyānvī Shaheed ʳʰ states, will not be tafsīr al-Qur’ān but rather the fever of his heretical mind and the stench of his diseased heart. According to the scholars of tafsīr, for such spiritually and mentally corrupt individuals, not only is it forbidden to deliver dars al-Qur’ān, but even attempting to interpret the Qur’ān is ḥarām, since their sick mentality and domination of desire make them project their inner illness onto every verse. They present their deviant interpretations before the masses as though they were Qur’ānic truths, leading people to take them as scholars and guides. Consequently, society becomes engulfed in a storm of misguidance.
Thus, al-Itqān also quotes Imām az-Zarkashī from al-Burhān:
اعْلَمْ أَنَّهُ لَا يَحْصُلُ لِلنَّاظِرِ فَهْمُ مَعَانِي الْوَحْيِ وَلَا يَظْهَرُ لَهُ أَسْرَارُهُ وَفِي قَلْبِهِ بِدْعَةٌ أَوْ كِبْرٌ أَوْ هَوًى أَوْ حُبُّ الدُّنْيَا أَوْ وَهُوَ مُصِرٌّ عَلَى ذَنْبٍ أَوْ غَيْرُ مُتَحَقِّقٍ بِالْإِيمَانِ أَوْ ضَعِيفُ التَّحْقِيقِ أَوْ يَعْتَمِدُ عَلَى قَوْلِ مُفَسِّرٍ لَيْسَ عِنْدَهُ عِلْمٌ أَوْ رَاجَعٌ إِلَى مَعْقُولِهِ وَهَذِهِ كُلُّهَا حُجُبٌ وَمَوَانِعُ بَعْضُهَا آكَدُ مِنْ بَعْضٍ … الخ
“Know that one who studies the Qur’ān cannot truly comprehend the meanings of revelation nor perceive its secrets if there resides in his heart innovation, arrogance, desire, love of the world, persistence in sin, weakness of faith, lack of discernment, reliance on an unqualified interpreter, or dependence upon personal reasoning. All these are veils and obstacles—some stronger than others.” (al-Itqān li-s-Suyūṭī 4/216)
In summary: anyone who—academically, practically, intellectually, or in creed and character—is unqualified for the explanation of the Qur’ān, yet assumes that position and ventures to interpret Allah’s Book by personal opinion, commits a ḥarām act. He also becomes liable to the stern warnings mentioned by the Prophet ﷺ concerning those who interpret the Qur’ān through conjecture and self-opinion. Foremost among them is his ﷺ statement:
“من قال في القرآن برأيه فليتبوأ مقعده من النار”
“Whoever interprets the Qur’ān according to his own opinion, let him take his seat in the Fire.”
And in another narration:
“من قال في القرآن بغير علم فليتبوأ مقعده من النار”
“Whoever speaks about the Qur’ān without knowledge, let him take his seat in the Fire.” (Mishkāt #35)
From this detailed discussion, the answers to the questions in the case presented become clear without the need to mention any individual, organization, or group by name. Briefly:
- It is absolutely impermissible from the Sharʿī standpoint to appoint any non-scholar—especially one holding views opposed to the majority of the Ummah’s scholars—to the pulpit of the masjid as a teacher of the Qur’ān.
- When authentic scholars are present, assigning an unqualified person to deliver dars al-Qur’ān is not only a disregard for sacred knowledge but also an affront and disrespect to the Qur’ān itself.
- The true criterion of eligibility for dars al-Qur’ān is deep familiarity with the scholarly sources of tafsīr, firm academic grounding, and soundness of thought and perception.
- The Sharʿī duty of the rightly-guided Muslims of that locality is to strive—within their capacity—for the removal of this wrong, to prevent fitnah and division among the believers, and to act upon amr bi-l-maʿrūf wa-nahy ʿani-l-munkar in the best manner. They should, through mutual consultation with the masjid committee and influential members of the community, immediately have the mentioned person discontinued from this role and appoint in his place a reliable, sound-creeded, and well-grounded scholar to deliver the dars al-Qur’ān, thereby protecting the people from the spread of corrupt ideologies and maintaining unity among the worshippers.
Written by:
Mufti Rafīq Aḥmad Bālākotī
Jāmiʿah ʿUlūm al-Islāmiyyah, ʿAllāmah Binorī Town, Karachi
Endorsed:
al-Jawāb Ṣaḥīḥ
Mufti Muḥammad ʿAbd al-Majīd Dīn Pūrī
(Bayyināt, Rajab 1428 AH / 2007 CE)
Disclaimer:
The above article has been prepared/translated under the full oversight and approval of the respected Muftī Ṣāḥib. The author may have utilized AI assistance for the purposes of language refinement, structural clarity, and improved coherence in English. However, the religious content and conclusions reflect the Muftī’s authoritative guidance.