Qawaid al-Tarjih al-Mutaalliqa bil-Nass inda Ibn Ashur fi Tafsirihi al-Tahrir wa al-Tanwir
- Author died
- -
- Editions
- دار التدمرية
Qawaid al-Tarjih al-Mutaalliqa bil-Nass inda Ibn Ashur fi Tafsirihi al-Tahrir wa al-Tanwir (Rules of Preference Pertaining to the Text according to Ibn Ashur in his Exegesis al-Tahrir wa al-Tanwir) is an academic study in Quranic exegesis by Abeer bint Abdullah al-Nuaim. The work examines the principles and rules of interpretive weighting (qawaid al-tarjih) related specifically to the Quranic text as applied by Muhammad al-Tahir ibn Ashur in his exegesis al-Tahrir wa al-Tanwir.
Background and Publication
The work originated as a doctoral dissertation submitted to the Department of Islamic Culture in the College of Education at King Saud University in Riyadh during the academic year 1429–1430 AH. The dissertation was supervised by Nasir ibn Muhammad al-Mani' and examined by Ibrahim ibn Sulayman al-Huwaymil and Zayd ibn Umar al-'Iys. It was published by the Saudi Scientific Society for the Holy Quran and its Sciences (Tibyan) as part of its scholarly publication series, with an introduction by Fahd ibn Abdul Rahman al-Rumi, the head of the society's scientific committee. In referencing Ibn Ashur's exegesis, the study relies on the Tunisian edition published by Dar Sahnun.
Structure and Content
The book comprises an introduction, a preliminary section, seven chapters, and a conclusion:
- Preliminary Section (al-Tamhid): Introduces Ibn Ashur and his exegesis, outlining his exegetical methodology.
- Chapter One: Covers introductory concepts regarding the rules of exegesis and preference, including definitions, the distinction between interpretive rules (qawaid al-tafsir) and preference rules (qawaid al-tarjih), the development and types of preference rules, causes prompting preference, and an overview of Ibn Ashur's exegetical rules.
- Chapter Two: Discusses preference rules related directly to the Quranic text itself, such as prioritizing interpretations supported by other verses, adhering to the literal meaning unless evidence indicates otherwise, combining literal and figurative meanings when viable, giving precedence to figurative meaning in the presence of contextual indicators, and prioritizing views aligning with the Torah when other textual evidence is absent.
- Chapter Three: Explores preference rules concerning abrogation (al-naskh), including the presumption against abrogation absent definitive proof, the inapplicability of abrogation to informative reports (al-akhbar), the principle that additions to a text do not constitute abrogation, consensus acting as an abrogator, and specifying or restricting general texts without treating them as abrogated.
- Chapter Four: Examines preference rules related to variant readings (al-qira'at) and Uthmanic orthography (rasm al-mushaf), such as the authority of mutawatir readings, the presumption of semantic congruence between readings, diversity of readings expanding meanings, using readings to prefer an interpretation, and giving precedence to interpretations consistent with the Uthmanic script.
- Chapter Five: Addresses preference rules related to Quranic context (al-siyaq), word order (al-nazm), and the principle that each verse possesses a specific context governing its vocabulary.
- Chapter Six: Analyzes preference rules regarding Quranic vocabulary, including following predominant Quranic usage, the principle that an increase in morphological form indicates an increase in meaning, and carrying words with multiple plausible meanings over all of them when unobstructed.
- Chapter Seven: Evaluates Ibn Ashur's methodology in preference, detailing its key features and strengths, scholarly critiques, and the impact of his theological stance as an Ash'ari on his formulation and application of textual preference rules.
Methodology
The author employs an inductive and analytical approach (al-manhaj al-istiqra'i al-tahlili) to trace and extract textual preference rules from al-Tahrir wa al-Tanwir. When analyzing specific exegetical examples, she presents the verse, records the differing interpretive opinions, highlights Ibn Ashur's chosen view and the underlying rule he relied upon, and assesses his stance against other authorities.
To contextualize Ibn Ashur's preferences, she systematically compares his choices with ten classical and later exegeses: al-Tabari's Jami' al-Bayan, Ibn Atiyyah's al-Muharrar al-Wajiz, Fakhr al-Din al-Razi's al-Tafsir al-Kabir, al-Qurtubi's al-Jami' li-Ahkam al-Quran, Abu Hayyan al-Gharnati's al-Bahr al-Muhit, Ibn Kathir's Tafsir al-Quran al-Azim, al-Shawkani's Fath al-Qadir, al-Alusi's Ruh al-Ma'ani, Jamal al-Din al-Qasimi's Mahasin al-Ta'wil, and Muhammad al-Amin al-Shinqiti's Adwa' al-Bayan.
Answer updated