confirmed, movedable, protected, Administrators, templateeditor
5,553
edits
Thematic Exegesis of the Qur'an: Difference between revisions
notes...
(→Reference: added) |
(notes...) |
||
| Line 8: | Line 8: | ||
==The Notion and Significance== | ==The Notion and Significance== | ||
Thematic exegesis is a presentation of doctrines concerning a particular topic in different Quranic verses in one or more [[ | Thematic exegesis is a presentation of doctrines concerning a particular topic in different Quranic verses in one or more [[suras]].<ref>Muslim, ''Mabāḥith fī al-tafsīr al-mawḍūʿī'', p. 16.</ref> In fact, "thematic exegesis" refers to the collection, survey, and examination of Quranic verses concerning a particular topic in order to derive the Quranic account of the topic in question.<ref>Subḥānī, ''Manshūr-i jāwid'', vol. 1, p. 23; Makārim Shīrāzī, ''Payām-i Qurʾān'', vol. 1, p. 21.</ref> | ||
Many [[ | Many [[exegetes]] and scholars of Quranic sciences have emphasized on the significance of thematic exegesis:<ref>Saʿīd, ''al-Madkhal ilā al-tafsīr-i al-mawḍūʿī'', p. 40-55; Muslim, ''Mabāḥith fī al-tafsīr al-mawḍūʿī'', p. 30-33; Yadullāh Pūr, ''Mabānī wa sayr-i tārīkhī-yi tafsīr-i mawḍūʿī-yi Qurʾān'', p. 157; Jalīlī, ''Tafsīr-i mawḍūʿī'', p. 24-30.</ref> [[al-Sayyid Muhammad Baqir al-Sadr]] takes thematic exegesis to be more important than ordinal (tartibi) exegesis,<ref>Ṣadr, ''al-Madrasa al-Qurʾānīyya'', p. 20-43.</ref> characterizing it as the only means by which Islamic doctrines can be derived from the Qur'an.<ref>Ṣadr, ''al-Madrasa al-Qurʾānīyya'', p. 28-37.</ref> He maintains that ordinal exegesis can never go beyond an understanding of the apparent meanings of Quranic words and verses, and so it has never had much success in the development of Islamic views.<ref>Ṣadr, ''al-Madrasa al-Qurʾānīyya'', p. 34-35.</ref> In his view, the development of [[jurisprudence]] is indebted to a thematic approach to [[hadiths]] from the [[Infallibles]], holding that thematic exegesis should be deployed in order to satisfy extensive and complicated needs.<ref>Ṣadr, ''al-Madrasa al-Qurʾānīyya'', p. 25-28.</ref> | ||
According to Muhammad Taqi Misbah Yazdi, a Qur'an-based intellectual system can be constructed, and deviated intellectual systems can be defeated only if thematic exegesis is deployed and Quranic teachings are systematically presented. Ayatollah Subhani emphasizes on thematic exegesis and avoidance of repetitive ordinal exegeses, maintaining that the former exegesis opens a great horizon in knowledge and teachings that cannot be opened by the latter. | According to Muhammad Taqi Misbah Yazdi, a Qur'an-based intellectual system can be constructed, and deviated intellectual systems can be defeated only if thematic exegesis is deployed and Quranic teachings are systematically presented.<ref>Miṣbāḥ Yazdī, ''Maʿārif-i Qurʾān'', p. 8-10.</ref> Ayatollah Subhani emphasizes on thematic exegesis and avoidance of repetitive ordinal exegeses, maintaining that the former exegesis opens a great horizon in knowledge and teachings that cannot be opened by the latter.<ref>Subḥānī, ''Manshūr-i jāwid'', vol. 1, p. 11.</ref> | ||
==Background== | ==Background== | ||
In ''[[al-Mizan]]'', [[Sayyid Muhammad Husayn Tabataba'i]], a prominent | In ''[[al-Mizan]]'', [[Sayyid Muhammad Husayn Tabataba'i]], a prominent Shi'a exegete, has surveyed many topics such as [[monotheism]],<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 6, p. 86-91.</ref> [[Imamate]],<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 1, p. 270-276.</ref> and [[intercession]]<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 6, p. 157-186.</ref> from a Quranic perspective.<ref>Ṭabāṭabāʾī, ''al-Mīzān'', vol. 1, p. 157-186, vol. 2, p. 260-278, vol. 6, p. 86-104.</ref> Thus, he is characterized by some people as a pioneer in thematic exegesis.<ref>Markaz-i Farhang wa Maʿārif-i Qurʾān, ''Daʾirat al-maʿārif-i Qurʾān-i karīm'', vol. 8, p. 365.</ref> | ||
Ja'far Subhani believes that al-Allama al-Majlisi might be considered as the first person who deployed methods of thematic exegesis, because he opens every section of his ''[[Bihar al-anwar]]'' with relevant Quranic verses and short exegesis thereof. [[Muhammad Hadi Ma'rifat]] characterizes al-Allama al-Majlisi's thematic exegesis as the most meticulous and comprehensive classification of Quranic verses concerning various Islamic doctrines, and in his view, it still remains unparalleled. | Ja'far Subhani believes that al-Allama al-Majlisi might be considered as the first person who deployed methods of thematic exegesis, because he opens every section of his ''[[Bihar al-anwar]]'' with relevant Quranic verses and short exegesis thereof. [[Muhammad Hadi Ma'rifat]] characterizes al-Allama al-Majlisi's thematic exegesis as the most meticulous and comprehensive classification of Quranic verses concerning various Islamic doctrines, and in his view, it still remains unparalleled. | ||
| Line 27: | Line 27: | ||
In addition to thematic exegeses, many works have been written to provide easier access to Quranic verses concerning particular topics, which are known as thematic dictionaries of the Qur'an, such as ''Tafsil al-ayat'' by Jules La Beaume, ''[[al-Mu'jam al-mufahras li alfaz al-Qur'an al-karim]]'' by [[Muhammad Fu'ad Abd al-Baqi]], ''al-Madkhal ila l-tafsir al-mawdu'i li l-Qur'an al-karim'' by [[Sayyid Muhammad Baqir Abtahi]], ''Farhang-i mawdu'i-yi Qur'an'' by Mahmud Ramyar, Farhang-i mawdu'i-yi Qur'an-i majid by Kamran Fani and [[Baha' al-Din Khurramshahi]], ''Furugh-i bi payan'' by Abd al-Majid Mu'adikhah, and ''[[Farhang-i Qur'an]]'' by [[Akbar Hashemi Rafsanjani]], which was written in cooperation with the Center for the Culture and Teachings of the Noble Qur'an. | In addition to thematic exegeses, many works have been written to provide easier access to Quranic verses concerning particular topics, which are known as thematic dictionaries of the Qur'an, such as ''Tafsil al-ayat'' by Jules La Beaume, ''[[al-Mu'jam al-mufahras li alfaz al-Qur'an al-karim]]'' by [[Muhammad Fu'ad Abd al-Baqi]], ''al-Madkhal ila l-tafsir al-mawdu'i li l-Qur'an al-karim'' by [[Sayyid Muhammad Baqir Abtahi]], ''Farhang-i mawdu'i-yi Qur'an'' by Mahmud Ramyar, Farhang-i mawdu'i-yi Qur'an-i majid by Kamran Fani and [[Baha' al-Din Khurramshahi]], ''Furugh-i bi payan'' by Abd al-Majid Mu'adikhah, and ''[[Farhang-i Qur'an]]'' by [[Akbar Hashemi Rafsanjani]], which was written in cooperation with the Center for the Culture and Teachings of the Noble Qur'an. | ||
==Notes== | |||
{{notes}} | |||
==Reference== | ==Reference== | ||
| Line 38: | Line 41: | ||
* Rajabī, Maḥmūd. ''Tafsīr-i mawḍūʿī-yi Qurʾān az manẓar-i ustād Muḥammad Taqī Misbāḥ Yazdī''. In ''Qurʾān Shinākht'' 4 (1388 Sh). | * Rajabī, Maḥmūd. ''Tafsīr-i mawḍūʿī-yi Qurʾān az manẓar-i ustād Muḥammad Taqī Misbāḥ Yazdī''. In ''Qurʾān Shinākht'' 4 (1388 Sh). | ||
* Ṣadr, Muḥammad Bāqir. ''Al-Madrasa al-Qurʾānīyya''. [n.p], Markaz al-Abḥāth wa al-Dirāsāt, 1421 AH. | * Ṣadr, Muḥammad Bāqir. ''Al-Madrasa al-Qurʾānīyya''. [n.p], Markaz al-Abḥāth wa al-Dirāsāt, 1421 AH. | ||
* Saʿīd, ʿAbd al-Sattār Fatḥ Allāh. ''Al-Madkhal ilā al-tafsīr- | * Saʿīd, ʿAbd al-Sattār Fatḥ Allāh. ''Al-Madkhal ilā al-tafsīr al-mawḍūʿī''. Cairo: Dār al-Tawzīʿ wa l-Nashr al-Islāmiyya, 1411 AH. | ||
* Subḥānī, Jaʿfar. ''Manshūr-i jāwid''. Qom: Muʾassisat Imām al-Ṣādiq, 1383 Sh. | * Subḥānī, Jaʿfar. ''Manshūr-i jāwid''. Qom: Muʾassisat Imām al-Ṣādiq, 1383 Sh. | ||
* Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. ''Al-Mīzān fī tafsīr al-Qurʾān''. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1393 AH. | * Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn al-. ''Al-Mīzān fī tafsīr al-Qurʾān''. Beirut: Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1393 AH. | ||