Notable Works on Interpretative Exegesis
The following are some of the most renowned works on interpretative exegesis:
- “Al-Kashaf” by Al-Zamakhshari
Al-Zamakhshari (d. 538 AH) was a distinguished scholar of the Hanafi school, excelling in Arabic language, rhetoric, and exegesis. His book is comprised of four volumes, published by Dar Al-Kitab Al-Arabi in Beirut.
- “Keys to the Unseen” by Fakhr al-Din al-Razi
Renowned for his proficiency in rational and traditional sciences, al-Razi integrated both in his work. He focused on elucidating the relationships between the surahs. However, he passed away before completing the text, and it was later finished by Shihab al-Din and, ultimately, Najm al-Din al-Qamuli, who also passed away before its conclusion.
- “Madarik al-Tanzil wa Haqaiq al-Ta’weel” by al-Nasafi
This text is considered one of the more accessible works of exegesis, featuring grammatical interpretations and recitations.
- “Al-Bahr al-Muhit” by Abu Hayyan
Abu Hayyan (d. 745 AH) was known for his mastery of the Arabic language, which he emphasized extensively in his writing to the degree that readers might mistake his work for a treatise on grammar rather than exegesis. The text has been published in eight volumes by Dar Al-Fikr in Beirut.
- “Lubab al-Ta’weel fi Ma’ani al-Tanzil” by Al-Khazin
(d. 741 AH) aimed for conciseness in his work to avoid reader fatigue, while ensuring that the explanations provided were comprehensive.
- “Anwar al-Tanzil wa Asrar al-Ta’weel” by Al-Baydawi
Al-Baydawi (d. 685 AH) skillfully combined exegesis with interpretative insights, concluding each surah with discussions on its merits.
- “Tafsir al-Jalalayn” by Jalal al-Din al-Suyuti
Jalal al-Din al-Mahalli began the interpretation from Surah Al-Kahf to Surah An-Nas but passed away before it was completed (864 AH). Jalal al-Din al-Suyuti subsequently finished the work, encompassing Surah Al-Baqarah to Surah Al-Isra. This interpretation is among the most significant and widely utilized texts available.
Definition of Interpretative Exegesis
Interpretative exegesis involves analyzing the Quran through critical reasoning. However, it is essential to adhere to specific guidelines to avoid interpretations based solely on personal whims or misguidance. Hence, scholars must possess a solid foundation in the Arabic language and shariah principles—such as the fundamentals of jurisprudence and interpretative rules. Interpretative exegesis is permissible within the outlined conditions, supported by the Prophet Muhammad’s (peace be upon him) supplication for Ibn Abbas: (O Allah, grant him understanding in religion and teach him interpretation).
Rulings on Interpretative Exegesis
It is crucial to acknowledge that interpretations based solely on personal reasoning without a commitment to its principles are prohibited; this constitutes speaking on matters unknown. Allah (SWT) states: (And do not pursue that of which you have no knowledge). Furthermore, Abu Bakr As-Siddiq articulated: “Which sky will shade me, and which earth will bear me if I speak about Allah’s book without knowledge?” Conversely, exegesis grounded in accurate principles, like understanding linguistic laws and shariah, free from ignorance and bias, is duly accepted in jurisprudence, as emphasized in Allah’s (SWT) words: (This is a blessed book that We have revealed to you so that they may reflect upon its verses and those of understanding would be reminded).
Methodology of Interpretative Exegesis
Here are the guiding principles for interpretative exegesis:
- The interpreter begins their analysis primarily with the Quran; if insufficient, they then refer to the Sunnah. If still lacking, they consult the interpretations of the companions.
- If no satisfactory sources are found, the interpreter resortes to personal reasoning, carefully examining the nuances of the Arabic language, with an awareness of jurisprudence, abrogation, and the reasons for revelation.