Introduction
Muslims recite the Holy Qur'an and understand
the meaning of its verses as per its specific arrangement {tartib) to which they
have always attached special importance. According to confirmed sources the Holy
Qur'an was arranged in its present form in the time of Prophet Muhammad {S)
himself.1 The exegetes of the Holy Qur'an, right from the period of its
compilation, have not only memorised its contents as per this arrangement but
have interpreted its verses and written commentaries according to the same
order. This is why in the history of the exegesis of the Holy Qur'an we find all
traditional commentaries written in the order of its arrangement {tafsir tartibi).
However, parallel to this traditional norm
there have been other modes, such as exegesis on the basis of the order of
revelation of the verses of the Holy Qur'an {tafsir 'ala tartib al-Nuzul)2 as
well as thematic exegesis {tafsir mawzu'i). Without doubt these developments or
adaptation of particular modes saw the emergence of some great scholars. History
is witness to the blossoming of different methods of writing exegesis to the
extent that a branch of knowledge called research exegesis has taken shape. As a
result valuable works have been written for critical evaluation and introduction
of a particular exegesis.3
Among the scholars who focused on thematic
exegesis4 of the Holy Qur'an by classifying the contents into different topics,
was Ayatullah Sayyid Muhammad Baqir al-Sadr who was known for his dynamic views
on all topics in which he has written books including philosophy, economics,
logic, kalam, usal and fiqh. He was a prodigy whose scholarly views manifest his
full awareness of the times. Since his views on thematic exegesis have not been
fully reflected by critics, we will attempt a review of his thoughts in this
particular field bearing in mind the importance of thematic or topical
interpretation of the verses of the Holy Qur'an on the basis of other verses.
First let us briefly explain what is meant by thematic exegesis.
What is Thematic Exegesis?
Thematic exegesis is the method to recognize,
interpret and make clear a subject mentioned in the Holy Qur'an by taking note
of verses which bear commonality and share a purport or have a phraseology which
helps determine the topic. The method which the exegete follows in this regard
is to classify various verses which speak on the same topic and by analysing
them attempts to expound the viewpoint of the Holy Qur'an. Generally, thematic
exegesis seeks to provide answers to questions in different fields such as
doctrinal, social, political, historical, jurisprudential and even conceptual.
The exegete attempts to derive his viewpoint on the basis after a viewpoint.
In contrast to traditional exegesis which
follows the order of arrangement of the verses of the Holy Qur'an and where the
sole aim of the exegete is to make clear the meaning and concept of each and
every verse and its expression without bothering to derive any particular
viewpoint, thematic exegesis has broader objectives than the simple
understanding of the verse or the expression used in it. The exegete here by
focusing on the meaning and purport of each and every ayah, attempts to
determine the Qur'anic perspective on a particular topic from among several
topics. He attempts to find from a set of ayahs the perspective of the Qur'an
which the Holy Book itself has mentioned, and moreover the exegete by analysing
and evaluating the different opinions expressed or criteria mentioned for a
particular topic, extracts the view which is compatible with the Qur'an.
Element of Theme in Thematic Interpretation
The question here arises on which theme in the
Holy Qur'an should we focus attention for research? Which points are worth
consideration in the thematic interpretation? Different interpreters have
different approaches. Some focus on the phrases and terminology in the Holy Book
itself by selecting root words, as for instance sabr (patience) or insan (man).
Others take the apparent meaning of the words to build upon a theme, which might
be related to human beings and social issues. Yet there are some who think that
thematic interpretation covers concepts as well, whose elaboration would provide
answers to the ambiguities man is facing. For example, it is interesting to find
out the different meaning and application of the word kufr as mentioned in the
Holy Qur'an. There are various other similar Qur'3,nic words such as nifaq,fisq,
taghut, etc. which have more than one meaning, and this necessitates a thematic
interpretation to classify the terms and unveil the hidden realities of their
contents.
Can one extend the sphere of the thematic
interpretation to cover all concepts and meanings of the Holy Qur'an, or does
theme simply means the external and outward interpretation of topics related to
human life? Principally, those who regard thematic interpretation confined to
the first and second categories, claim that research on the roots of the words
falls within the domain of etymology, while extraction of the viewpoint of the
Holy Qur'an is aimed at addressing conceptual controversies on the basis of
human experiences. Therefore, to take up such a task, an interpreter should be
aware of different views in order to find the core of the theme under
investigation. He should, however, know that as long as no question is raised
and as long as no dispute arises it would be impossible to have a specific
viewpoint. But if the aim in determining the theme is to try to discover what
actually is the Qur'an's point of view, then such research undeniably falls in
the category of the key and compound concepts found in the Holy Book itself. The
task here is not merely to discover the meaning of a single word or classify
ayahs which contain such words, but the goal is to render an analysis on the
viewpoint of the Qur'an in repeatedly using such words and phrases.
Thus, any attempt to discover and unveil the
core meaning of a word or theme in the Qur'an needs to be seen in the light of
the Qur'an itself. For instance, when defining muhkam and mutashabih in the Holy
Qur'an, the interpreter should take into consideration the apparent meaning as
well as evidences pointing to the subject concerned. He needs to clarify what is
muhkam or what is mutashabih, and what solid proofs does the Qur'an provides in
this regard? Is the Qur'an all muhkam or is it all mutashabih? Is it partially
muhkam and partially mutashabih?5 Naturally, such kind of interpretation
requires a thematic approach, and thematic interpretation means to concentrate
on a disputed subject rather than trying to find a specific word and phrase in
the Holy Book. The theme under scrutiny for which the interpreter is trying to
find an answer might be in or outside the Qur'an. Thematic interpretation may
also be confined to a special subject or view concerning life. In view of these
facts, 'theme' could be broadly based on the following three categories:
- The concept of naskh, bada', tashabuh,
shirk, kufr, nifaq and scores of similar words whose meaning are vital for
an understanding of the Holy Qur'an, since they serve as a basis for proper
recognition of other Qur'anic terms such as Allah, Rahman, Rahim, Kitab,
Tibyan, 'Arsh, Kursi and Qalam. In these cases an etymological approach is
not enough but what is required is an overall analysis of the Holy Book
rather than sticking to the context of a single verse.
- Topics which are not mere conceptual
debates and are beyond the framework of routine issues in man's life but
have been questions gripping the human mind for ages. One can point in this
regard to themes such as 'alam al-ghayb, mala'ikah, jinn, and dozens of
similar phrases with ideological bearings, which deal with the way man and
universe have come into existence. A thematic interpretation attempts to
extract the viewpoint of the Qur'an in this regard by studying and
classifying ayahs that refer to any of these themes and provide a rational
answer .
- Abstract topics such as freedom,
government, power, rights, violation, production, distribution, consumption,
education and similar issues regarding which man wants to know the attitude
and guidelines of religion. Here the interpreter first tries to discover
whether the Qur'an has referred to any of these themes, and if so, he
derives the guidelines and viewpoints of the Holy Book on these subjects.
Objective of Thematic Interpretation
Objective plays a vital role in clarification
of a theme and the direction the exegete has chosen. If the goal and objective
is clear, one will better understand the realm of thematic exegesis, which in
reality is an attempt to identify the viewpoints of the Holy Qur'an on various
issues. This may include the views on problems facing communities and their
beliefs or the intricacies associated with language. For instance, what is meant
by the word 'Allah '? Is 'Allah' a new concept mentioned by the Holy Qur'an, or
was the word in use during the pre-Islamic period as well? The exegete here
attempts to shed light on the lexical and semantic meanings of God and man as
mentioned in the Qur'an. Japanese Islamic scholar Tushihiko Izutsu has conducted
research on relations between God and man from the Qur'anic worldview. He has
named his research Qur'anic Semantics because the objective was to concord the
semantic method with grammatical analysis of the words of the Holy Qur'an.
Scholars who attempt such researches normally classify the divine verses and
group them thematically so as to find out God's intention in the Qur'an.
Undoubtedly, such a research goes beyond mere morphology and is a sort of
exploration and discovery. Therefore, the objective of thematic exegesis is to
identify the viewpoints of the Qur'an on various issues including the
ideological bases such as tawhid (monotheism), 'adl (justice), nubuwwah (prophethood),
imamah (imamate), ma 'ad (resurrection) and the like. In this case, verses
having a common theme are separated and classified, so as to help understand the
actual purport and viewpoint of the Holy Qur'an in this regard.
Thematic exegesis helps unravel issues related
to man's life, since certain issues are time-bound and undergo changes in pace
with the evolutionary process of social development. Man wants to know what
solution the Qur'an presents in this regard. For instance, which kind of
government is approved by Islam and how should such a government be run? Man
wants to know which kind of society the Qur'an considers as upright and
religious and in line with the goals of the Divine Messengers? Which principles
and values should govern the society? How to deal with proponents and opponents,
as well as the hostile and those waging war? What principles and laws pertain to
economy and other spheres of life? These are some of the questions that normally
arise. Man has presented solutions to these issues from his experiences in life
and history , but the way of approach differs, and thematic exegesis is a I
novel attempt to identify the topics and define the viewpoints of the Qur'an.
However, one cannot claim that since muhkam and mutashlibih are purely Qur'anic
semantics or since the debate on 'Allah' and 'Rahman' is the concern of
morphological studies, therefore, these topics cannot be included in the
framework of thematic exegesis.
Difference Between Thematic Exegesis and
Interpretation of Qur'an by Qur'an
Some mistakenly believe that thematic exegesis
is the same as interpretation of ayahs of the holy Qur'an on the basis of other
ayahs. It is true that basically thematic exegesis requires a brief explanation
of ayahs through recourse to other ayahs for the purpose of grouping ayahs
sharing similar purport and meaning but the important point is that instead of
explaining a single ayah by referring to other ayahs, the thematic exegete
discusses all other ayahs having a common theme in order to give a better and
comprehensive understanding of the viewpoint of the Holy Qur'an. The reason for
application of such a method is fully clear because the most natural way for
understanding the Holy Book is by referring to the other words of the Speaker
Himself, Who is Almighty God. 'Allamah Sayyid Muhammad Husayn Tabataba'I says in
his monumental exegesis Tafsir al-Mizan that the best method is to refer to the
Qur'an itself and seek help from other ayahs in order to fully understand the
meaning of the ayah under discussion.
The aim of the thematic exegete, as said
before, is extraction of views of the Qur'an rather than emphasis on a specific
ayah as is done in the case of Qur'an by Qur'an interpretation. Perhaps an ayah
might be referred to frequently and used as a criterion for another ayah but the
purpose is not to derive a single meaning nor to find out the intention of each
ayah, rather it is to clarify the theme of the various ayahs. In other words, in
thematic exegesis, ayahs sharing similar and related meaning, are grouped
together according to the specific approach of the exegete in order to provide
the answer to a particular question and help one understand the viewpoint of the
Qur'an on that subject. According to Martyr Sadr, this method is actually an
analytical interpretation for better understanding of the different themes in
the Holy Qur'an and unravelling the secrets of the ayahs by recourse to other
ayahs in order to discover the topic under discussion. By thematic exegesis, he
means efforts to discover a subject from among different subjects related to
man's ideological and social life as well as knowledge of existence. This method
helps narrow down the theme under study and helps extract the viewpoints of the
Qur'an. Thus, as it should be clear if the interpreter intends to explain the
meaning of a word or a phrase in a particular liyah on the basis of another
ayah, it is called exegesis of the Qur'an through the Qur'an. But if the aim is
to discover a message in the Qur'an and unravel its viewpoint on a particular
subject, it is called thematic exegesis.
Importance of Thematic Exegesis
The Holy Qur'an, as accepted by all believers,
is the "guidancefor mankind" (2:185), "manifest light" (4:174), and the "Book
explaining everything" ( 16:89). But if one wants to find the Qur'an's views on
the different issues and human needs, or if a non-Muslim is interested to know
the various themes in the Holy Scripture of the Muslims, any exegesis in the
traditional order of arrangement will not be of much help in providing clue to
the Qur'anic viewpoint on a particular subject. The Qur'an was revealed to
Prophet Muhammad (S) over a period of twenty-three years and sheds light on the
various needs, conditions and incidents, and at the same time says that it is a
constitution for all generations to come, but how could contemporary Muslims
find answers to their growing needs in its contents? For instance, during the
Meccan period, the ayahs of the Qur'an revolved around the sin of idol-worship,
shirk (polytheism), ignorance and the exhortation to tawhid. Later when Islam
had founded a state in Medina, divine revelation focused on jihad, confronting
the internal and external enemies, machinations of the hypocrites, rules on
ideology and administration, and the like. Apparently, since the revelation
addresses the specific situation and covers just one dimension of the issue
under discussion, any exegesis of the Qur'an according to its order of
arrangement will not cater to the complex issues of the modern man, unless the
ayahs are classified as per their themes such as economy, politics, education,
science, awareness, freedom, corruption, disbelief, administration, etc.
Qur'anic ayahs are like a string of pearls, each with its own dazzling glow,
sometimes matching another string and sometimes indicating a slightly or totally
different radiance, that carries its own meaning and purport. Thus, it is for
the thematic exegete to meticulously sort and match the different ayahs and
discover the answers to the changing needs of man ands society.
Moreover, exegesis in order of the traditional
arrangement cannot meet the present needs of the society since it deals with
each and every ayah in a separate and disintegrated form and simply presents a
large number of unrelated guidelines, injunctions and concepts without analysing
the viewpoints of Qur'an on a particular issue. However, this method is
indispensable, due to the fact that thematic interpretation is not possible
unless the exegete in his attempt to group ayahs on the basis of a subject goes
through the exegesis in order of traditional arrangement. One cannot go directly
to any theme unless the meaning of Qur'anic words and phrases are clear enough
to be matched and classified together.
Martyr Sadr , underlining the importance of
thematic interpretation, has said that the exegete here attempts to discover the
Qur'an's view on a subject and draws inspiration from the Qur'an so as to
discover the views of the Holy Book on the ideas that come under discussion. In
view of this, it could be said thematic exegesis is inextricably linked with
man's experience and progress. One can conclude that thematic exegesis is a kind
of dialogue with the Qur'an and asking questions from it. It is not merely a
desperate attempt to find any weak response but is a dynamic way of discovering
the amazing realities of life as God has enclosed in His final revelation to
mankind. As the Commander of the Faithful, Imam ' Ali ('a), after reciting the
ayah "We have not neglected in the Book (Qur'an) anything" (6:38), says:
"Certainly the outside of the Qur'an is
wonderful and its inside is deep (in meaning). It wonders will never disappear,
its amazement will never pass away and its intricacies cannot be cleared except
through itself." (Nahj al-Balaghah, Sermon 18)
Methods of Thematic Exegesis
Thematic exegetes have used different methods
to extract the viewpoints of the Holy Qur'an. Similar to the different
approaches among exegetes following the order of traditional arrangement
thematic exegetes have followed the same pattern, and according to modern
research have been divided chronologically with respect to the intellectual and
social developments and their distinctive leanings to determine a subject. True,
thematic exegesis is something new but methodological differences are observed
in this field. For instance, some believe that Qur'anic themes are shaped in
tune with man's ideas and experiences and an exegete should not extract an
unconvincing answer from the Qur'an so as to meet inferences on the topic under
scrutiny. Rather, the exegete after looking at a particular problem in life and
in reality, an determining the existing viewpoints and theories, should make
recourse to the Holy Book to find out what it says in this regard.7. It is often
seen that themes are taken out of the context and beyond the intellectual and
social needs, while at times they are strictly confined to the realm of
jurisprudence. The questions which arise are: Do jurisprudents, irrespective of
their religious and philosophical attitudes, act similarly as far as their
inferential method is concerned? Are the styles adopted by Usulis and Akhbaris
identical? Is there a similarity between the methods of past and contemporary
jurisprudents? A look at the jurisprudential works would reveal the stylistic
differences.8 The method some use is mainly documentary. Others follow an
analytical and descriptive style of thematic interpretation. Yet there are some
who have devised a comparative approach by evaluating man's experiences
according to the guidelines of the Qur'an. Still others have resorted to what
they call a scientific method of thematic interpretation by using scientific
theories and comparing them with the ayahs of the Holy Qur'an, so as to justify
their intentions. To sum up, thematic exegesis can be broadly classified into
the following three categories:
- Exegesis based on religious and social
beliefs, attitudes and disciplines.
- Exegesis based on outward and inward
approaches of methodological differences.
- Exegesis based on order of arrangement and
in accordance with the theme of the ayahs under discussion.
Therefore, if the one trying to render a
thematic interpretation compares human beings' attitudes, besides using
tradition so as the understand the book, or follows historical and experimental
methods to understand the purpose of the issue under discussion, he has in fact
followed a special method that is different from methods of other interpreters
who do not accept the fundamentals and principally do not give any value to the
experimental and historical methods.
What the one presenting a thematic
interpretation lays as foundation of his interpretation, in fact requires a
different method that affects the way the interpreter infers. The interpreter,
who believes there is no contrast between religion and science, is in fact
making a kind of inference. The one who thinks religion does not supervise
issues related to existence and man ' s creation and believes that what have
come in religious texts are merely reflection of the contemporary culture, is in
fact making a distinction between the methods used by the interpreter for
inference.
In view of this classification, the one
attempting a thematic interpretation by taking human attitudes into account on
the basis of hadith in order to understand the purport of the Qur'an, or
following historical and experimental methods to understand the issue under
discussion, has in fact adopted a special method that is different from others
who do not accept the fundamentals. On the other hand, the exegete who believes
there is no contradiction between religion and science is in fact making a kind
of inference. Similarly the one who thinks religion does not supervise issues
related to existence and man's needs and believes that religious texts are a
mere reflection of the culture and necessities of the times, has in fact gone
wide off the track in his methods as an interpreter.
Examples of Thematic Exegesis
As we said, thematic interpretation follows a
specific style. In contrast to the method of tartibi exegesis which might have a
variety of approaches depending on the school of ijtihad of the exegete or his
philosophical, gnostic, mystical, scientific, historical and various other
leanings, thematic exegesis is free of such shades. However, a look at thematic
exegesis nonetheless reveals the diversity of approach and the methods used by
the exegetes because of their tendencies, degree of knowledge, sensitivities and
eventually backgrounds. It will not be out of context to cast a cursory glance
at come well-known thematic exegetes and their works to understand the
difference in style.
l. Martyr Mutahhari
Ayatullah Murtaza Mutahhari attempted both the
thematic interpretation of the Holy Qur'an as well as the tartibi one. He
surveyed a large volume of religious issues from the Qur'anic point of view.
Among the sa!ient features of his research on different topics, one can refer to
his discussion on Recognition of the Qur'an, The Qur'an and Problems of Life,
Primordial Nature from the Qur'an's Viewpoint, Society and History, Man in the
Qur'an, Women's Rights, Fundamental Liberties and various other issues. An
important point raised by Martyr Mutahhari in his extraction of themes from the
Qur'an is their instructional aspects in addition to their analytical and
descriptive features. Throughout his works he has sought to prove to the reader
that the viewpoint of the Holy Qur'an is superior to all other theories and
viewpoints which have varying degrees of weaknesses. We will attempt a brief
analysis of his book The Qur'an and Problems of Life in order to have a better
understanding of the method and purport of thematic interpretation.
This work, as indicated by its title, includes
a collection of philosophical discussions in the light of the Holy Qur'an with
reference to the quality of the soul, its relationship with the body, the basic
differences between the animate beings and the inanimate objects, and the
comparatively differing approaches of materialists and theologians to the issue
of life and evolution. Mutahhari even shows the difference between the logic
employed by the theologians and the logic of the Qur'an, and by explaining the
seemingly ambiguous reference to the soul in the Qur' an, provides justification
on the basis of modern science. The language used by him in his thematic
interpretation is descriptive and analytical. His method is highly comprehensive
and convincing as well. To prove his points, he makes references not only to
cognizant creatures but also to animals and plants. He refers to traces of
intellect in creatures with ability to see and hear, get guided and offer
guidance, and be inspired and follow instincts.9 The author raises the most
interesting topic on difference between approaches of the theologians and the
actual logic of the Holy Qur'an. He explains that theologians refer to living
creatures in their attempts to prove existence and related phenomenon, and since
they do not find any other way to justify manifestation of life, they say that
the creature: have come into being as God wished. Moreover, he says, theologians
often speak about God from a negative angle by viewing Him out of ignorance and
pursuing illusions with the result that the more their knowledge increases, the
weaker becomes their faith in Almighty Creator. The Qur'an, as Mutahhari notes,
does not follow such methods and never resorts to cases of disorder to prove
monotheism. The Holy Book, in fact, refers to factors whose prelude and natural
reasons are known to human beings, and invites them to ponder and bear
testimony. On existence, the Qur'an says it is merely a high degree of mercy
which originates from a point far superior to the tangible object.10
Martyr Mutahhari's other works also have
similar themes. He does not specifically emphasize on words in his thematic
interpretation but uses the words wherever he thinks they would help clarify the
point under discussion. He also takes into account the criticisms raised by the
opponents and exposes the weakness of their attitude. His discussion is
exhaustive because the words are carefully studied in depth and are supported by
logical explanations. He classifies different theoretical or practical solutions
while logically raising related problems and gives preference to the viewpoint
that is compatible with them. His method is thus rationalistic and this
rationalism is evident in all his discussions on the various aspects of the Holy
Qur'an.
2. 'Abbas Mahmud 'Aqqad
The Egyptian writer Dr. 'Abbas Mahmud 'Aqqad
has left several books on Qur'anic themes such as Man in the Qur'an, Woman in
the Qur'an, and Qur'anic Philosophy. His work Man in the Qur 'an deals with
Qur'an's philosophical approach towards man. He presents a critical evaluation
of Qur'anic viewpoints by comparing them with Western philosophical schools. The
first part of the book deals with the description of man in the Holy Qur'an,
while the second part touches on the views of Western scholars and new
approaches in contemporary philosophy. He critically recounts their attitudes.
The book Qur'anic Philosophy deals with a collection of scientific discussions
on creation, ethics, government, social strata, heritage, multiplicity of wives,
international relations, soul, designity and various other themes. The method
the author uses is comparative and at times critical. To understand issues
better, the author uses a descriptive and analytical method. He then deals with
themes in the Holy Qur'an that are both similar and distinctive. Here, he quotes
prominent scholars and philosophers and points to their problems with respect to
the views the Qur'an put forwards. He then defends the Qur'anic viewpoint in a
rational and convincing way and provides answers to doubts entertained on the
injunctions of the Qur'an.11
At the end of his book' Aqqad stresses that his
aim in focusing on Qur'anic themes is to judge philosophical disciplines, since
many ancient philosophers had vouched the rationality of the Qur'anic
viewpoints. His other book, Woman in the Qur'an is one of the best works dealing
with women's psychology, their ethical features and their role in society .It
puts forward the reasons for the Qur'an's special emphasis on social behaviour,
law, punishment, heritage and other related issues. 'Aqqad's method is mainly
comparative and follows a defensive approach since he attempts to demonstrate to
the reader that the injunctions of the Holy Qur'an are superior to what the
human mind can devise. He uses a descriptive and analytical style rather than
mere accumulation of facts and compares God's revealed word with the fallacies
of the human schools of thought. He begins with theories and discussions
concerning what some regard as ambiguities in Qur'anic injunctions, and then
explores the various dimensions of the problems. For example, in Woman in the
Qur'an, when dealing with issues related to women, he explains the
misunderstanding that is often raised concerning equality of women's rights, and
then answers the questions by focusing on the Qur'an's view of equality and how
logically the issue of women's rights is resolved.12
3. Muhammad Taqi Misbah
Ayatullah Muhammad Taqi Misbah is among the
contemporary Iranian scholars with valuable contributions in the field of
thematic exegesis of the Holy Qur'an. As part of his research, he has focused on
the Qur'anic outlook on universe and humanity. In the field of Qur'an's ethics,
he deals with society and history from the Qur'an's point of view. In the field
of theology he cites rational proofs based on the Qur'an and surveys the
principle of monotheism in the Holy Book from various angles. His researches
probe the universe, earth, heavens, their diversity and the essence of creation
including 'arsh, kursi, day, night and natural phenomena from the point of view
of the Qur'an in order to make man aware of God's blessings. He says the Qur'an
is not a book of physics, botany, geology or any other specific subject, but
includes all these and many other themes. 13 In discussions concerning man, he
deals with natural and philosophical aspects. His book Ethics in the Qur'an
compares the ethical concepts in the Holy Book with the theories coined by man
in this field. The most important point, he notes in his thematic
interpretation, is the difference between the ethical system of Islam and other
systems. He also defines the educational points raised by the Qur'an. Misbah's
Society and History from the Viewpoint of the Qur'an deals with differences in
social life, civil societies, and social changes.
Ayatullah Misbah's aim in his thematic research
is to enable other scholars to focus on Islamic injunctions in order to study
the peripheral problems of society and find solutions for them in the light of
the timeless wisdom of the Holy Qur'an. As for classification of ayahs, he
provides an elaborate discussion in his book, Qur 'anic Sciences, and proposes
classification of the various themes in the Qur'an on the basis of ideology,
ethics, rules, humanity and monotheism. Misbah' s approach to thematic
interpretation is primarily supported by ideological rules and philosophical
knowledge. Sometimes his works go beyond the mere raising of issues and adopts a
comparative attitude and then he proceeds to find evidence in the Qur'an to
prove his points.14 He believes that pondering and contemplating on the words
and phrases of the Qur'an, helps in discovering the inner meanings of the ayahs
and is actually a transition from interpretation according to order of
traditional arrangement to thematic interpretation.
However, Ayatullah Misbah relies less on the
views of philosophers, especially the Westerners, and because of this ignores
their criticism in various fields, especially in matters concerning God.
Thus as should be clear, different scholars use
different methods of thematic interpretation, and this will help us to
understand the approach of Martyr Sadr to the thematic exegesis of the Holy
Qur'an.
Martyr Sadr and Thematic Exegesis
The views of Ayatullah Sayyid Muhammad Baqir
al-Sadr on thematic interpretation of the Holy Qur'an could be assessed from his
books, Muqaddamat fi Tafsir al-Mawzu'i al-Madrasah al- Qur'aniyyah, as well as
the twelve lessons he gave at the Najaf Seminary on the historical aspects in
his work and which were later published along with the book. His views on this
topic could be surnmarised as follows.
- Thematic exegesis actually completes the
task of tartibi exegesis, and is complementary to it since in the absence of
tartibi interpretation there cannot be any thematic interpretation of the
Holy Qur'fin.15
- Tartibi exegesis is not capable of
pronouncing the last word on the viewpoint of the Holy Qur'an on any topic
in contrast to thematic interpretation which delves into the boundless ocean
of the ayahs to determine and define a topic.16
- Thematic exegesis is the only way to
enable understand the Qur'an's views on the vast variett of issues in
life.17
- Thematic exegesis is not merely applied
for specific topic and concepts but covers all the subjects that fall within
the framework of religion and man's life and the problems that one faces.l8
- The main difference between thematic
exegesis and tartibi exegesis is the recognition of a goal or objective. The
thematic pursues specific aspects of life or ideological and social issues,
Elaboration of His Views
However, from Ayatullah Sadr's viewpoint,
collection and juxtaposition of verses around a specific subject cannot be
termed as thematic exegesis. After outlining his views, we will attempt a
broader discussion of his approach to thematic interpretation. Martyr Sadr says
that the thematic method is inextricably related to the tartibi method. He
emphasizes that mankind has always been following the road to progress, and the
more increase in knowledge and information, the more mature a human being would
be regarded. The questions that race across the human mind are rapidly growing
everyday. Since scientific progress affects man's life and changes his behaviour
and attitude, religion should find answers to all questions that flash in his
mind. The only way that one can find satisfactory answers is to refer to the
Holy Qur'an which is the revealed word of God Almighty for the benefit of human
society .This task cannot be undertaken by tartibi exegesis whose sole intention
is to unravel the meaning, purport and significance of a word or ayahs in order
of the traditional arrangement. It is here that thematic exegesis comes to the
rescue to satisfy the thirst of the human intellect.20
Some might point out that the different themes
have also been raised by tartibi exegetes such as Rashid Riza in al-Manar and 'Allamah
Tabataba'i in al-Mizan. But one should bear in mind that Martyr Sadr did not
negate tartibi exegesis. Rather, he said that thematic interpretation completes
the traditional exegesis, and by classifying the ayahs, determines the widely
expanding topics and unravels solution to the myriad of problems. He firmly
believed that thematic exegesis is actually a developed version of tartibi
exegesis. The realm of this method is wide and extensive and covers almost
everything from family issues to political problems and scientific progress.
Sadr stressed on a unique form of thematic interpretation by taking into
consideration human experiences and knowledge, in contrast to the tendency of
traditional interpreters. Thematic interpretation, in addition, is a firm proof
of the miracle of the Holy Qur'an and practically demonstrates the dynamism of
Islam when faced with new and ever-expanding issues.21
Another point that Martyr Sadr took note was
that thematic exegesis is vital for jurisprudence which in itself is a thematic
interpretation of the science of hadith. He said the science of jurisprudence
would not have reached the present high stage if commentaries on hadith
narration such as al-Wafi, Mirat al-'Uqul and scores of other books, had not
been written. Principally, jurisprudence focuses on life and its realities, and
it responds to the questions concerning the rituals of worship or trade and
social issues, and at the same time covers the penal fields. Consequently
jurisprudents sorted and classified hadith and gathered them according to
specific topics so as to facilitate the determination of the Islamic point of
view in keeping with the facts of life. Sadr thus maintained that thematic
exegesis is actually this very method for determining the Qur'anic viewpoints on
various issues and the changing needs, after proper probe into socio-political
and scientific fields. He said, unlike tarflbl exegesis which strictly adheres
to syntax, lexical aspects and the intricacies of the Arabic language, thematic
exegesis has an amazing flexibility that keeps pace with scientific developments
and addresses the new issues in life. This is not something strange. If the Holy
Qur'an says that it covers everything of the past, present and future and is the
constitution of the human race till the Day of Resurrection; thematic
interpretation of the Holy Book, in the words of Martyr Sadr, is the most
appropriate way of proving its timeless wisdom.
On the benefits of thematic exegesis compared
to tartibi exegesis, Martyr Sadr was of the opinion that the latter method of
interpretation has led to many religious conflicts and controversies because it
is enough for an interpreter to take an ayah of the Qur'an and bend it according
to his sectarian tendencies in an attempt to justify his own religious views,
thereby fanning the flames of dispute. There have been many such cases with
philosophical terms such as jabr (compulsion) and tafwiz (delegation of power),
which were twisted to satisfy sectarian whims and led to fanning of clashes
which could have been avoided.
Critics might point out that thematic exegesis
is also not without its shortcomings, since some exegetes might attribute a
specific topic to the Qur'8,n in an attempt to interpret divine words according
to their own personal thinking, rather than try to find a solution for the
problems of man and society for which God has revealed the Holy Book. Such a
possibility does exist, but attention to the remarks of Martyr Sadr might remove
many conceptions, especially when one takes into account such terms as muhkamat,
muqayyadat, mukhassasat and so on, which practically diminish the possibility of
a self-centered approach. He says: "Let's ignore the case of contradictions that
occur in tartibi interpretation which can be avoided in thematic exegesis."22
For instance, when one wants to know the view of the Qur'an on democracy and the
position of people in a government, he will first probe the views of political
philosophers on this subject and in the light of human experiences will study
the reasons for emergence of such regulations in societies. Then he will refer
to the Holy Qur'an to discover its attitude whether or not there is any specific
ayah or group of ayahs in this regard.
In view of this, Martyr Sadr has called
thematic interpretation as dynamic and says that subjects emanate from external
events. Since such issues are new and have their roots in the various social,
political, and scientific developments, thematic exegesis is more capable of
dealing with them. However, he does not consider pre- judged notions as thematic
interpretation of the Qur'an and holds the view that such a research will not
help solve the daily problems of life. Moreover he is critical of those who
attempt a thematic interpretation without taking into account the human
experience and comparing them with the Qur'an. He calls such an approach
incomplete and flawed, and says, firstly the interpreter should be sure that the
particular topic falls in the category of issues concerning man's life and the
practical or theoretical problems of society. Secondly, he should be aware of
the existing solutions and experiences in this regard, and then compare them
with the viewpoints of the Holy Qur'an. This point is worth pondering because
man comes across many problems on a daily basis and the experiences he has
gained are not exclusive to a special environment or geographical region.
Thus, the questions and answers are in fact a
form of dialogue between Qur'an and thematic interpreter. Among other points
that Martyr Sadr raises is the historical background of thematic exegesis and
factors which necessitated such an interpretation. After taking note that the
science of exegesis evolved because of the eagerness of the people to properly
understand the Qur'an by asking the Prophet, the Infallible Imams, and prominent
companions, to expound the meanings of certain of its ayahs, he says thematic
interpretation of the text emerged because of social exigencies. As man's
knowledge and expectations grew, he became more eager to have a scientific
explanation of religious and spiritual needs through reference to the On the
whole, from Ayatullah Sadr's point of view, the science of thematic
interpretation is based on three pillars:
- Ambiguous points should be separated and
the approach of the exegete to any specific topic should be clear and
unambiguous.
- Human experience in any field should first
be taken into consideration with all its positive and negative points, and
then only should the Holy Qur'an be consulted in order to find the solution
to the topic.
- Approach should be deductive and in the
form of a question and answer dialogue to the effect that the Qur'an's view
is clarified and unravelled for the benefit of human society .
Sadr holds the view that in trying to discover
a theme in the Qur'an, the interpreter should first understand the topic in
question very well so as to properly present it to the Qur'an. Subjects such as
'Patience in the Qur'an', 'Covenant in the Qur'an', 'Guidance in the Qur' an' ,
and so on might not be a difficult job but if there are attempts to take a look
at some social issues, the complexity of understanding the particular theme as
well as its experiences, would make the task complicated. For example, one of
the problems with man has been freedom. In the course of history, man has been
suffering various forms of restrictions since he believes that wars, poverty,
social discrimination and injustice are the fruits of dictatorship. He has come
to the conclusion that in the absence of freedom, there will be no justice, and
as long as there is no freedom, power would be abused by certain people. He thus
believes that only freedom of expression will help prevent corruption of power
at the higher levels. However, this is man's view and not necessarily that of
the Holy Qur'an which looks at such issues from a different perspective.
Therefore, we have got to study the Qur'an in order to understand what God the
Almighty Creator actually says regarding freedom of the individual and society,
and what sort of regulations there should be to ensure prosperity and salvation
for the human being.
Martyr Sadr in debates on historical philosophy
surveys the issue from this outlook. At the beginning he points to regulations,
laws and traditions and asks whether the regulations have been referred to in
the Qur'an.23 He refers to his book Iqtisaduna (Our Economics) which deals with
philosophical issues of economy, and explains different economic views,
especially the two well-known theories of Marxism and Capitalism, and offers
broad explanations on the themes, related issues and problems. He then refers to
the Islamic view and outlines the broadlines of Islamic economy. To determine
and define economic principles of Islam, Sadr in his book, quotes ayahs of the
Holy Qur'an.
The principles he refers to are respect for
ownership, economic freedom, and social justice, with relevant justification
from the Qur'an, as outlines for governing the Islamic economy. He also refers
to the element of ethics, spiritual training and the humanitarian teachings of
Islam to support his views on a number of economic issues. Therefore, as should
be clear, thematic exegesis, especially the views of Ayatullah Sadr in this
regard, is a purely religious science with respect to human experiences and
conventional knowledge.24
Notes:
- There is enough evidence to suggest that
the present order of arrangement of the Holy Qur'an should not be tampered
with, in view of the narrations, which attribute to the Prophet the
arranging of some of the surahs and ayahs. The author has referred in detail
to these fact and has also cited the viewpoints of eminent in his treatise
entitled Nigahi dar bareh-ye Mas' aleh-ye Jam '-awari Qur'an.
- Two of these works are: Muhammad 'Izzah
Duruzah, Tafsir al- Hadith and Mulla Huwaysh, Tafsir Ma 'ani al-Qur 'an.
- Initially researchers wrote works titled
Tabaqat al-Mufassirin to list the names of exegetes. Later scholars expanded
this field to include analysis, and among books written in this regard,
refer to al-Dhahabi, al-Tafsir wa al-MufJassirun.
- Thematic exegesis have been written by
several scholars, refer to the author's article, Tafasir-i Mawzu'i Qur'an,
Kayhan Andisheh, No.28.
- Refer to the author's article A Step
Towards Identification of Muhkam and Mutashabih', Payam-e Howzeh Magazine,
No.16, p. 74.
- Ibn Taymiyyah, Introduction to Principles
of Interpretation, p.15; Ibn Kathir, Tafsir al-Qur 'an al- 'Azim, vol. 1. p.
6; Badr al-Din Zarkishi, al-Burhan fi 'Ulum al-Qur'an, vol. 2, p. 291;
Shaykh al-Ta'ifah Tusi, al-Tibyan, vol. I, p. 4; Tabataba'i, al-MIzan, vol.
1, pp. 11-12.
- Sadr strongly stressed on the issue, see
Muqaddamat fi Tafsir al- Mawzu'i, p. 19, Kuwait, Dar al- Tawhid al-Islami.
- Zullami, Muhammad Mustafa, Asbab Ikhtilaf
al-Fuqaha', Sa'ud bin 'Abdullah al-Finisan, Ikhtalafi al-Mufassirin, pp.
147-223.
- Mutahhari, Murtaza, Philosophical
Articles, p. 37, Tehran, Intisharat-e Hikmat.
- Ibid, p. 51.
- 'Aqqad, , Abbas Mahmud, al-Falsafah al-Islamiyyah,
p. 209, Beirut, Dar al-Kitab al-' Arabi, second print, 1969.
- Ibid, p. 51.
- Misbah Yazdi, Muhammad Taqi, Qur'anic
Sciences, vols. 1-3, pp. 9-10, Qum, Intisharat-e Dar Rah-e Haq, 1994.
- For example, in the discussion on
recognition of God and knowledge by presence, the author after a rational
debate and reasoning, refers to Qur'anic ayahs for justification, pp. 31-33.
- Al-Madrasah al-Qur'aniyyah, p. 18.
- Ibid, pp. 37-38.
- Ibid, p. 33.
- Ibid, p. 20.
- Ibid, p. 17
- Ibid, p. 33.
- Ibid, pp. 20-21.
- Ibid., p. 12.
- Ibid., p. 44.
- Iqtuaduna, pp. 255-356, Dar al-Fikr,
Beirut, 1393 AH.
Sources:
Message of Thaqalayn - Vol.6 Nos. 3& 4 - Spring & Summer, 2001/1422
, Published by: The Ahl al Bayt (A.S.) World Assembly, P.O. Box
14155-3831, Tehran (Iran)
The material for this page are
from the Quran.org.uk.