Methodologies for Quranic exegesis

Various methodologies for Qur’anic exegesis.

Table of Contents Definition: ............................................................................................................................................. 3 1-

Textual exegesis Methodology ..................................................................................................... 3

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Intuitive methodology: ................................................................................................................. 5

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Rational methodology:.................................................................................................................. 5

Definition: Methodologies for Qur’anic exegesis means the instruments used by a person to attain or derive meanings from Qur’an {1) {2} (( Sayyid Ridha Mu’ddab, Ravishāy tafsīr Qur’an, (Qom: Qom university, Ishrāq Publication , 1st edition, 1981),165.)), (( ‘Abbās Ali Amīd Zanjānī, Mabānī wa ravīsh tafsīr Qur’an, (Tehran: Sāzmān e-chāp wa inteshārāt e-wazārat e-farhang wa Irshād e-Islami, 4th edition, 2000), 215.)). It is considered to be the only way to know what God intends in his book {3} (( Ibid, 215.)),. In other words methodology for Qur’anic exegesis here, means the way a person extracts and derives the meanings of verses using distinctive tools and resources such as tradition, reason and intuition {4} (( Jafar Subhānī, alĪmān wa al-Kufr(Qom: mua’ssa e- Imām Sādiq (a), 1995),188.)), Methodologies for Qur’anic exegesis are generally classified into two categories 1- Textual exegesis (Tafsīr e-Naqli) 2- Rational (A’qli) {5}, {6}, {7} (( ‘Abdullāh Jawādī Āmūlī, Tasnīm, (Qom: Isrā publication, 1st edition, 1999), 58.)),( (Muhammad Hādi Ma’refat, al-tafsīr wa al-Mufassirūn fi saybehi alqshyb, volume 2 ( al-Jameat al- Razaviyyah le al- ‘uloom al-Islāmiyyah,1st edition, 1997), 18.)), (( Jafar Subhānī, al-Īmān wa al-Kufr, 189.)), And by adding intuitive methodology (Ravish e- Irfāni ya Bātinī) , all works found in this subject uptil now can be categorized into the above mentioned categories {8}.(( Ali Akbar Bābāī, Makātib e-tafsīrī, (Qum: Simat publication, 1st edition, 2002), 24.)), 1- Textual exegesis Methodology. In this methodology the sources used for Qur’anic exegesis consist of traditions from the Holy Prophet (s), the Ahl al-bayt (The family of prophet Muhammad (s), revered by shias.) and the tabe,en . {9}, {10}, {11} (( Ibid,24.)),(( ‘Abdullāh Jawādī Āmūlī, Tasnīm,volume 1, 58.)),(( Jafar Subhānī, al-Īmān wa alKufr,210.)), so accordingly the books which interpret the Qur’an by Qur’an or by traditions would be categorized under this methodology. {12}, {13}, {14} (( Ibid,210.)),(( ‘Abdullāh Jawādī Āmūlī, Tasnīm, volume 1, 58.)),(( Sayyid Ridha Mu’ddab, Ravishāy tafsīr Qur’an, 167.)), a. Qur’anic exegesis by Qur’an The exegete explains the verse with the help of other relevant verses, meditating on them together and meditation has been forcefully urged upon by the Qur'an itself - and identifies the individual person or thing by its particulars and attributes mentioned in the verse. {15} (( Allamah Muhammad Husayn Tabatabai, Tafsir al-Mizan, Preface by the author, accessed March 14, 2014, http://www.almizan.org. )),

There are many places in the Qur’aan where questions are asked in order to catch the mind of the reader and subsequently answered to increase the impact of the concept in question. In other places, general statements are made and then later explained in order to vary the modes of presentation and encourage readers and listeners to reflect more. This self-explanatory process is referred to as tafseer of the Qur’aan by Qur’aan. Allaah chose to clarify what He intended by revealing other explanatory verses. For example, Allaah asks, “By the heaven, and by at-Taariq (the Knocker or Night Approacher)—and what will make you understand what at-Taariq is?” He then answers His question in the next verse: “It is the piercing star.” (( Surah al-Tāriq (86):1-3.)), Allaah also states in the Qur’aan: “O you who believe...beasts which are herded have been made halaal for you except what will be recited to you.” {17} two verses later He details the exceptions to the general rule: “Animals that died without being slaughtered, blood, pork, animals sacrificed for other than Allaah, animals strangled to death, killed by a blow or by falling from a height, killed by goring, or partially eaten by wild animals are forbidden to you.”{18}(( Surah al-Mā’idah (5):1-3.)) (( Dr. Abu Ameenah Bilal Philips, Uṣool at-tafseer, (…., International Islamic publishing house), 18.)), Some examples of this kind of exegesis are: 1. Tafsīr Al-Mīzān by Allamah Muhammad Husayn Tabatabai 2. Al-furqān fi tafsīr al-Qur’an bi al-Qur’an wa al-sunnah by Muhammad Sadiqi Tehrani b. Qur’anic exegesis by the Sunnah If an exegete uses the traditions said by the Prophet peace be upon him or the Holy infallibles imams (a) in order to understand the verses of Qur’an he is said to have used the traditional methodology of Qur’anic exegesis. Most of the Shi’a exegesis are based on this type of Qur’anic exegesis.{20}(( Ali Muhammadi Yadak, ṭabaqah bandi e-Tafāsīr e- Shia bar asās e- ravish hāy e- tafsiri, accessed February 24, 2014, http://maarefquran.org/index.php/page,viewArticle/LinkID,14365.)), On many occasions, the Prophet (r) added further clarification to various verses of the Qur’an. Allah had entrusted the job of explaining the Qur’an to the Prophet (r). This trust was expressed in the Qur’an in no uncertain terms, “I have revealed the Reminder (Qur’an) to you (O Muhammad) so that you may explain to the people what has been revealed to them.” {21} (( Surah al-Nahl (16):44.)), “I have only revealed the Book to you (O Muhammad) in order that you clarify for them the things about which they differ.”{22} (( Surah al-Nahl (16):64.)),The sahaabah understood this clearly and always turned to the Prophet for clarification whenever they were in doubt about the meaning of any of the Qur’anic passages. In fact, most of the fine details of salaah, zakaah, sawm, hajj, inheritance laws, etc. were explained either by the Prophet’s

statements or practical demonstrations and applications (the Sunnah). Thus, the Prophet’s explanations of Qur’anic passages are referred to as the Qur’anic exegesis of the Qur’an by the Sunnah. For example on one occasion he recited the verse: “Prepare for them whatever force you are able to.” {23(( Surah alAnfāl (8):60.)) He then said, “Verily force is shooting.” He repeated it three times. {24} (( Dr. Abu Ameenah Bilal Philips, Uṣool at-tafseer, 18.)). Some examples of this kind of exegesis are: 1. Tafsir al-Qur’an al-Karīm by Abu Ḥamzah al-Thumali 2. Tafsir e-Qummi by Ali ibn Ibrahīm Qummi 3. Jame’a al-Bayān fi Tafsir al-Qur’an by Abu Jafar Muhammad bin Jarīr Tabari 4. Al-Dur al-Manthūr fi Tafsir al-M’athūr by Jalāl al-Dīn Syūti

2- Intuitive methodology: This type of methodology uses personal intuitions as a source for Qur’anic exegesis and inclines towards the inner meaning of versus. {25}, {26}, {27}(( Abbās Ali Amīd Zanjānī, Mabānī wa ravīsh tafsīr Qur’an, 313.)),(( Muhammad Ali Ayyazi, Al-mufasrūn Ḥayatuhum wa manhajahum,(Tehran: Sāzmān e-chap wa intesharāt e-wazarat e-farhang wa irshād, 1st edition, 1993), 58.)),(( Muhammad Husain Zahabī, al-Tafsīr wa al-Mufasrūn, volime 2(Egypt: Dār al-kutub al-hadis, 1st edition 2002),245.)), In this methodology the interpreter claims that God has revealed the meaning of the verses on his heart. Intuition is the main and only source in this methodology. {28}(( Ali Muhammadi Yadak, ṭabaqah bandi e-Tafāsīr e- Shia bar asās e- ravish hāy e- tafsiri, Last accessed February 24, 2014, http://maarefquran.org/index.php/page,viewArticle/LinkID,14365.)) A few exegesis which use this type of methodology are: 1-

Bayaan al-sā’dah fi māqāmt al- ebādah by Sultān Muhammad Gunabād

2- Ḥaqāiq al-Tafsir by Abu Abd al-Rahmān Salami 3- Ruḍ al-Janān wa Ruḥ al-Janān by Abu al-Futūh Razi

3- Rational methodology: This methodology is normally used contrary to the traditional methodology {29}, {30}, {31} (( ‘Abdullāh Jawādī Āmūlī, Tasnīm,volume 1, 58.)),(( Muhammad Hādi Ma’refat, altafsīr wal mufasiron fi saybehi alqshyb, volume 2, 18)), Khalid Abd al- ahman Alak, usool al tafsīr wa qawaido,(Lebanon: Dār al-kutub al‘ilmiyyah, 2nd edition, 1985 h), 167.)), although sometimes it is also used against the methodology of Qur’anic exegesis based on one’s personal opinion. Rational methodology is defined as a methodology which uses rational principles along with its implementations and also by contemplation in the verses of

the Holy Qur’an {32}((Muhammad Ali Ayyazi, al-Mufasarūn ḥayatuhum wa manhajahum, 40.)). It is one of the most used methodologies –among the Shia’ and Sunni interpreters- in the last century as it uses a course between those who only use traditions and those who interpret the Qur’an only thorough their personal opinion{33}(( Ali Muhammadi Yadak, ṭabaqah bandi e-Tafāsīr e- Shia bar asās e- ravish hāy etafsiri. Last accessed February 24, 2014, http://maarefquran.org/index.php/page,viewArticle/LinkID,14365.)), .Ayatullah Jawadi the author of the book “tasnīm” says rational methodology is the methodology in which reason plays a vital role not simply a role of putting things together {34}.(( ‘Abdullāh Jawādī Āmūlī, Tasnīm,volume 1, 58.)), According to this, methodologies based on different sciences are included under this category {35}.(( Ali Muhammadi Yadak, ṭabaqah bandi e-Tafasīr e- Shia bar asās e- ravish hāy e- tafsīr, accessed February 24, 2014, http://maarefquran.org/index.php/page,viewArticle/LinkID,14365.) A few exegesis that use this kind of methodology are: 1- Al-Qur’an wa Al-Aql by Sayyid Nūr al-Dīn Husayni ’Araki 2- Tafsir e-rūz, Tafsir e- ‘Aqli, by Sayyid Yaḥya Yathrabi a. Qur’anic exegesis of Qur’an by Aathaar Whenever the sahaabah could not find the tafseer of a passage in the Qur’aan itself or in the Sunnah, they would use their own reasoning based on their knowledge of the contexts of the verses and the intricacies of the Arabic language in which the Qur’aan was revealed. Consequently, one of the greatest commentators of the Qur’aan, Ibn Katheer, wrote in the preface of his tafseer, “If we are unable to find a suitable tafseer in the Qur’aan or in the Sunnah, we go to the opinions of the sahaabah. For verily, they knew the Qur’aan better than anyone else due to their knowledge of the ircumstances of its revelation, their complete and accurate understanding of it, and their righteous deeds.” these explanations of the sahaabah are known as tafseer by aathaar (the sayings of the sahaabah). For example, when Ibn ‘Abbaas was questioned about the verse: “And tell the believing women to lower their gaze and guard their chastity and to only reveal from their adornment that which (normally) appears,”{36}(( Surah al-Nūr (24): 31.)), he replied, “It refers to the face and hands.”{37}(( Dr. Abu Ameenah Bilal Philips, Uṣool at-tafseer,23.)), b. Qur’anic exegesis based on personal Opinion Exegesis which are contrary to the guidelines of Arabic literature, linguistic rules and are also against the understanding of the common masses. If an exegete implements on his personal thoughts and ideas on such exegesis it is known as Qur’anic exegesis by personal opinion. {38}.(( Ayatullah Makarim Shirazī,

ḍwabiṭ Qur’an wa Khaṭarāt tafsīr bih R’ay, accessed March 14, 2014. http://www.hawzah.net/per/q/do.asp?a=QCC11.HTM.)), c. Qur’anic exegesis based on science. Except for the science of language which will be mentioned later this is relatively a new kind of methodology used for Qur’anic exegesis which has evolved in the modern era. {39}(( Faṣl Nameh haft Āsmān, Number48, ṭabaqah bandi e-Tafāsīr e- Shia bar asās e- ravish hāy e- tafsir. accessed February 24, 2014, http://farsnews.com/newstext.php?nn=13920126000592.)), some have considered this type of methodology to be rational methodology {40}.(( Jafar Subhānī, al-Manahij al tafsīriya, (Qom, muassase imam sadiq, 1384), 113.)), The supporters of this kind of methodology believe that Qur’an has many experimental scientific facts, which with the passage of time and advancements in the particular field will become more and more apparent. Such exegetes look into the Qur’an with modern tools of knowledge to understand Qur’an. {41}(( Ali Muhammadi Yadak, ṭabaqah bandi e-Tafasīr e- Shia bar asās e- ravish hāy e- tafsirī, accessed February 24, 2014, http://maarefquran.org/index.php/page,viewArticle/LinkID,14365.)), 

Qur’anic exegesis of Qur’an based on Language

With the passage of time, words took on new meanings and old meanings became lost, foreign words entered into the language, and vast sections of vocabulary fell into disuse. This natural process necessitated the explanation of some of the Qur’aanic words according to their literal and grammatical meanings. Consequently, this period witnessed the appearance of dictionaries written specifically to deal with Qur’aanic Arabic vocabulary and philology. In cases where words had more than one meaning, this step created differences of opinion which could only be solved by finding some support in the Sunnah. For example “lams” literally means to touch, but figuratively it means sexual intercourse Thus, the later scholars were of two basic opinions concerning the following verse, “...or you (laamastum) women and cannot find water, then make tayammum (ritual purification with dust).”{42}(( Surah an-Nisaa’ (4):43.)), Imaams ash-Shaafi‘ee and Maalik held that it meant the touch of the hand, though each imaam added certain stipulations to it. On the other hand, Imaam Aboo Haneefah ruled that it meant sexual intercourse. {43}(( Dr. Abu Ameenah Bilal Philips, Uṣool at-tafseer, 24.)). A few exegesis written which follow this methodology are Al-Wajīz fi tafsir al-Qur’an al-A’ziz by Ali bin Husayn Ā’muli Talkhīṣ al-Bayān a’n Majazāt al-Qur’an by Sayyid Raḍi, Abu al-Hasan Muhammad bin Husayn Al-Bahr al-Muḥīṭ fi al-Tafsir by Abu Ḥayyān Muhamad bin Yusuf Andolisī.

Al-Kashshāf a’n Ḥaqāiq e- ghwāmḍ al-Tanzīl by Mahmūd Zamakhshari 

Qura’nic exegesis with Scientific approach

In recent times, a new method of exegesis has become fashionable. Some people, supposedly Muslims, who were deeply influenced by the natural sciences (which are based on observations and tests) and the social ones (that rely on induction), followed the materialists of Europe or the pragmatists. Under the influence of those anti-Islamic theories, they declared that the religion's realities cannot go against scientific knowledge; one should not believe except that which is perceived by any one, of the five senses; nothing exists except the matter and its properties. What the religion claims to exist, but which the sciences reject -like The Throne, The Chair, The Tablet and The Pen - should be interpreted in a way that conforms with the science; as for those things which the science is silent about, like the resurrection etc., they should be brought within the purview of the laws of matter; the pillars upon which the divine religious laws are based - like revelation, angel, Satan, prophethood, apostleship, Imamah (Imamate) etc. - are spiritual things, and the spirit is a development of the matter, or let us say, a property of the matter; legislation of those laws is manifestation of a special social genius, who ordains them after healthy and fruitful contemplation, in order to establish a good and progressive society.

They have further said: One cannot have confidence in the traditions, because many are spurious; only those traditions may be relied upon which are in conformity with the Book. As for the Book itself, one should not explain it in the light of the old philosophy and theories, because they were not based on observations and tests - they were just a sort of mental exercise which has been totally discredited now by the modem science.{44} (( Allamah Muhammad Husayn Tabatabai, Tafsir al-Mizan, Preface by the author, accessed March 14, 2014, http://www.almizan.org/.)),

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Qura’nic exegesis with Philosophic approach

The philosophers tried to fit the verses on the principles of Greek philosophy. If a verse was clearly against those principles it was explained away. In this way the verses describing metaphysical subjects, those explaining the genesis and creation of the heavens and the earth, those concerned with life after death and those about resurrection, paradise and hell were distorted to conform to the said philosophy. That philosophy was admittedly only a set of conjectures — unencumbered with any test or proof; but the Muslim philosophers felt no remorse in treating its views on the system of skies, orbits, natural elements

and other related subjects as the absolute truth with which the exegesis of the Qur'an had to conform.{45}((Ibid.))

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Qura’nic exegesis with Juridical (Fiqhi) approach

Fiqhi Qur’anic exegesis deals mainly with verses that have a legislative and juridical meanings. It strives to obtain Islamic laws from the Qur'an. It is a very common school classically and modernly. There is a dispute over the number of verses that contain jurisprudence, numbers ranging from 5 to 200 are reported. Some examples of this school are: Kanz al-a,rfān fi Fiqh al-Qur’an by Jamal al-dīn Faḍil Miqdād. Āyat al-Ahkām by Muhammad Ali Āstarābādi Aḥkam al-Qur'an by al-Jassas, Aḥkam al-Qur'an by Muhammad Shafe’I Ibn e-idrīs Tafsir Āyat al-ahkām by Muhammad Ali Sayīs

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