Ilm al-Tafsir Kayfa Nasha wa Tatawwar hatta Intaha ila Asrina al-Hadir
- Author died
- 1411 AH
- Editions
- Dar al-Kutub al-Islamiyyah
Ilm al-Tafsir Kayfa Nasha wa Tatawwar hatta Intaha ila Asrina al-Hadir (The Science of Exegesis: How It Originated and Developed Until Our Present Era) is a study on the history, schools, and methodologies of Quranic exegesis by the Egyptian scholar and former minister of religious endowments Abd al-Munim al-Nimr (1332–1411 AH / 1913–1991 CE) .
Background and Purpose
Al-Nimr conceived the work as a concise historical and analytical overview of the discipline of tafsir (Quranic interpretation) . He framed the book around several core questions: how the science of exegesis emerged and developed, what intellectual and doctrinal frameworks guided exegetes, how modern scientific discoveries relate to Quranic exegesis, and to what extent Muslims succeeded in translating and conveying the meanings of the Quran to non-Arabic speakers .
Structure and Core Themes
The author begins with a prelude on Islam's comprehensive view of science, arguing that Islamic teachings encourage both religious knowledge and the pursuit of empirical, natural, and rational sciences . He highlights figures from Islamic history—such as Fakhr al-Din al-Razi, Abu al-Rayhan al-Biruni, al-Kindi, Ibn al-Haytham, and Ibn Sina—who combined religious scholarship with natural sciences and philosophy .
The book traces the historical evolution of Quranic exegesis across major stages:
- The Prophetic Era and Revelation: The descent of the Quran, its recording during the lifetime of the Prophet Muhammad, and its initial compilation under the Caliph Abu Bakr al-Siddiq .
- The Era of the Companions: How the early Muslim community understood the Quran according to their native Arabic linguistic intuition, their differing levels of comprehension, and their inquiries with the Prophet regarding ambiguous matters .
- Critique of Narrations and Isra'iliyyat: An examination of narrative reports attributed to Abdullah ibn Abbas, warning against fabricated traditions and the unchecked infiltration of biblical lore (Isra'iliyyat) into exegetical literature . The author notes that works like Tanwir al-Miqbas, attributed to Ibn Abbas and compiled by al-Fayruzabadi, rely on severely weak chains of transmission, specifically the chain of Muhammad ibn Marwan al-Suddi al-Saghir through Muhammad ibn al-Sa'ib al-Kalbi from Abu Salih .
- Traditional vs. Rational Exegesis: The formation of traditional exegesis (al-tafsir bi-l-ma'thur), exemplified by Ibn Jarir al-Tabari and Ibn Kathir, alongside rational exegesis (al-tafsir bi-l-ra'y) developed by rationalist thinkers and theologians, such as al-Zamakhshari in al-Kashshaf and Fakhr al-Din al-Razi in Mafatih al-Ghayb . Al-Nimr argues that the historical dispute between textual and rational exegesis was primarily methodological rather than fundamental, maintaining that sound reason within linguistic and scriptural boundaries is necessary for contemplation (tadabbur) .
Reception
Later scholars of Quranic studies engaged with al-Nimr's critical evaluations of classical commentaries. For example, modern researchers noted his critical stance toward unedited classical exegetical compilations—such as his call to abridge works containing unverified reports like al-Tabari's commentary—sparking discussion among contemporary specialists regarding the evaluation and preservation of classical exegetical heritage .
Answer updated