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Thematic Exegesis of the Qur'an: Difference between revisions
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==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 [[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 | 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 jāwīd'', vol. 1, p. 23; Makārim Shīrāzī, ''Payām-i Qurʾān'', vol. 1, p. 21.</ref> | ||
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> | 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.<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 | 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 jāwīd'', vol. 1, p. 11.</ref> | ||
==Background== | ==Background== | ||
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, '' | 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, ''Dāʾirat 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.<ref>Subḥānī, ''Manshūr-i jāwīd'', vol. 1, p. 24.</ref> [[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.<ref>Maʿrifat, ''Tafsīr wa mufassirān'', vol. 2, p. 531.</ref> | ||
Among [[Sunni]] exegetes, the first practitioner of thematic exegesis was [[Shaykh Muhammad Abduh]] (1266/1849-50 -1323/1905-6). Moreover, [[Shaykh Mahmud Shaltut]] (1310/1892-3 -1383/1963-4), a Sunni jurisprudent, deployed methods of thematic exegesis in his jurisprudential exegesis of the Qur'an. Some books were written about different themes of the Qur'an, such as ''al-Qur'an wa l-qital'' (the Qur'an and wars) and ''al-Qur'an wa l-mar'a'' (the Qur'an and women). | Among [[Sunni]] exegetes, the first practitioner of thematic exegesis was [[Shaykh Muhammad Abduh]] (1266/1849-50 -1323/1905-6).<ref>ʿUmrī, ''Dirāsāt fī al-tafsīr al-mawḍūʿī'', p. 56-57.</ref> Moreover, [[Shaykh Mahmud Shaltut]] (1310/1892-3 -1383/1963-4), a Sunni jurisprudent, deployed methods of thematic exegesis in his jurisprudential exegesis of the Qur'an.<ref>ʿUmrī, ''Dirāsāt fī al-tafsīr al-mawḍūʿī'', p. 63.</ref> Some books were written about different themes of the Qur'an, such as ''al-Qur'an wa l-qital'' (the Qur'an and wars) and ''al-Qur'an wa l-mar'a'' (the Qur'an and women).<ref>Markaz-i Farhang wa Maʿārif-i Qurʾān, ''Dāʾirat al-maʿārif-i Qurʾān-i karīm'', vol. 8, p. 364.</ref> | ||
==Bibliography== | ==Bibliography== | ||
Many thematic exegeses have been written, such as thematic dictionaries of the Qur'an, in which Quranic verses concerning specific topics are gathered. Such works include the following: | Many thematic exegeses have been written, such as thematic dictionaries of the Qur'an, in which Quranic verses concerning specific topics are gathered. Such works include the following: | ||
* The fourteen-volume exegesis of ''Manshur-i jawid-i Qur'an'', by Ja'far Subhani. The author refers to the work as the first thematic exegesis of the Qur'an in Persian. Other thematic exegeses of the Qur'an include: ''[[Payam-i Qur'an]]'' (the message of the Qur'an) by [[Nasir Makarim Shirazi]] in ten volumes, ''[[Tafsir-i mawdu'i-yi Qur'an]]'' (thematic exegesis of the Qur'an) by [[Abd Allah Jawadi Amuli]] in seventeen volumes, and ''[[Ma'arif-i Qur'an]]'' (teachings of the Qur'an) by Muhammad Taqi Misbah Yazdi, which is written in ten sections: [[theology]], the world (cosmology), the human being, the path, the [[prophethood|guide]], the Qur'an, [[ethics]], [[worships]], individual rulings, and social rulings. | * The fourteen-volume exegesis of ''Manshur-i jawid-i Qur'an'', by Ja'far Subhani. The author refers to the work as the first thematic exegesis of the Qur'an in Persian.<ref>Subḥānī, ''Manshūr-i jāwīd'', vol. 1, p. 2.</ref> Other thematic exegeses of the Qur'an include: ''[[Payam-i Qur'an]]'' (the message of the Qur'an) by [[Nasir Makarim Shirazi]] in ten volumes, ''[[Tafsir-i mawdu'i-yi Qur'an]]'' (thematic exegesis of the Qur'an) by [[Abd Allah Jawadi Amuli]] in seventeen volumes, and ''[[Ma'arif-i Qur'an]]'' (teachings of the Qur'an) by Muhammad Taqi Misbah Yazdi, which is written in ten sections:<ref>Miṣbāḥ Yazdī, ''Maʿārif-i Qurʾān'', p. 14-16.</ref> [[theology]], the world (cosmology), the human being, the path, the [[prophethood|guide]], the Qur'an, [[ethics]], [[worships]], individual rulings, and social rulings.<ref>Rajabī, ''Tafsīr-i mawḍūʿī-yi Qurʾān az manẓar-i ustād Muḥammad Taqī Miṣbāḥ Yazdī'', p. 130-142.</ref> | ||
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. | ||
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* Makārim Shīrāzī, Nāṣir. ''Payām-i Qurʾān''. Qom: Madrasa-yi Imām ʿAlī b. Abī Ṭālib (a), 1374 Sh. | * Makārim Shīrāzī, Nāṣir. ''Payām-i Qurʾān''. Qom: Madrasa-yi Imām ʿAlī b. Abī Ṭālib (a), 1374 Sh. | ||
* Maʿrifat, Muḥammad Hādī. ''Tafsīr wa mufassirān''. Qom: Al-Tamhīd, 1373 Sh. | * Maʿrifat, Muḥammad Hādī. ''Tafsīr wa mufassirān''. Qom: Al-Tamhīd, 1373 Sh. | ||
* Markaz-i Farhang wa Maʿārif-i Qurʾān. '' | * Markaz-i Farhang wa Maʿārif-i Qurʾān. ''Dāʾirat al-maʿārif-i Qurʾān-i karīm''. Vol. 8. Qom: Būstān-i Kitāb, 1389 Sh. | ||
* Miṣbāḥ Yazdī, Muḥammad Taqī. ''Maʿārif-i Qurʾān''. Qom: Dar Rāh-i Ḥaqq, 1373 Sh. | * Miṣbāḥ Yazdī, Muḥammad Taqī. ''Maʿārif-i Qurʾān''. Qom: Dar Rāh-i Ḥaqq, 1373 Sh. | ||
* Muslim, Muṣṭafā. ''Mabāḥith fī al-tafsīr al-mawḍūʿī''. Damascus: Dār al-Qalam, 1410 AH. | * Muslim, Muṣṭafā. ''Mabāḥith fī al-tafsīr al-mawḍūʿī''. Damascus: Dār al-Qalam, 1410 AH. | ||
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* 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 al-mawḍūʿī''. Cairo: Dār al-Tawzīʿ wa l-Nashr al-Islāmiyya, 1411 AH. | * 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 | * Subḥānī, Jaʿfar. ''Manshūr-i jāwīd''. 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. | ||
* ʿUmrī, Aḥmad Jamāl. ''Dirāsāt fī al-tafsīr al-mawḍūʿī li-l-qiṣaṣ al-Qurʾānī''. Cairo: Maṭbaʿat al-Madanī, 1406 AH. | * ʿUmrī, Aḥmad Jamāl. ''Dirāsāt fī al-tafsīr al-mawḍūʿī li-l-qiṣaṣ al-Qurʾānī''. Cairo: Maṭbaʿat al-Madanī, 1406 AH. | ||