By the analytic approach we mean the approach in which the exegete deals with the Quran verse by verse, in accordance with their compiled sequence in the Quran. The exegete following this approach, follows the Quranic text and expounds it in a piecemeal fashion, utilising those instruments of exegesis that he believes to be effective (such as reliance on literal meanings, traditions, or other verses that have some word or meaning in common with the verse under study)to the extent of his capacity to throw light upon the import of the part being commented upon, while taking into consideration the context in which it occurs. Naturally, while discussing the analytic approach to tafsir we should examine its most developed and complete form. The analytic method made a gradual historical advance before reaching its present stage, where the complete Quran comes under its purview. This method began during the era of the Sahabah and the Tabiun, at the level of analytic exposition of some words and verses of the Quran. With the passage of time, the need for the exegesis of further verses increased, until by the end of the third and the beginning of the fourth century, it took its final and most extensive form in the works of Ibn Majah, al-Tabari and others. The aim of the analytic method was to understand the meaning of Gods words, which was possible for a large number of people at the beginning of the Islamic era. But with the passage of time and growing distance from the period of revelation, with new developments and changes in circumstances, the meanings of words became obscure. The development of the analytic method followed the growth of uncertainties in comprehending the Quranic text and doubts in determining the Divine intent, until, eventually, it acquired the most evolved form in the shape of encyclopaedic exegeses in which the exegete begins from the first verse of the Surat al-Fatihah and concludes with the last verse of the Surat al-Nas, expounding the text verse by verse. This was because the literal meanings of many verses required clarification, analysis and emphasis with the passage of time. Obviously, we do not mean that in following the analytic method the exegete neglects all other verses and does not take their help in understanding the verse he is working upon. Rather, he does use other verses while commenting upon a certain verse, while also using traditions for this purpose. But his use of other verses is only for comprehending the literal meaning of the words of the verse being commented upon. At every step his purpose is to understand the meaning of the verse being dealt with, with the help of all the possible means at this disposal; that is, his purpose is basically an analytic one. Consequently, the exegete stops after comprehending the meaning of a certain part of the Quranic text without generally exceeding this limit. The result of the analytic method of tafsir at its best is the vast collection of Quranic meanings taken into consideration separately; that is, we become aware of a large number of ideas and teachings of the Quran, which are disconnected and piled up in such a motley manner that it is not possible for us to identify the link existing between them or to discover their pattern of arrangement. After going through this exercise, it is not possible us to understand the view of the Quran regarding the different spheres of human activity. Thus, what we confront is a huge conglomeration of facts from which we cannot determine the relations and links existing between them that may lead to the formation of composite ideas enabling us to determine the point of view of the Quran concerning different fields and spheres of human activity. The analytic tafsir does not have such an aim in view, and if it is occasionally achieved, such is not its essential aim. This condition of dispersion arising from the analytic tendency has certainly led to the development of several religious conflicts in Islam, because it is sufficient that an exegete should find a certain verse as justifying his sects stand, to proclaim it and gather a group of followers around himself. This has happened with many issues of kalam, such as the issue of freedom and predestination. It would have been possible to avoid many of these conflicts if the exegete following the analytic method had taken a step further and not confined himself to bringing together a number of verses.
Posted on: Thu, 16 Jan 2014 22:28:40 +0000
Trending Topics
Recently Viewed Topics
© 2015