S. R. Burge, The Search For Meaning - Tafsīr, Hermeneutics, and Theories of Reading

The Search for Meaning: "Tafsīr", Hermeneutics, and Theories of Reading
Author(s): S.R. Burge

Source: Arabica, T. 62, Fasc. 1 (2015), pp. 53-73
Published by: Brill
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Arabica
(ďi ARABICA 62 (2015) 53-73
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BRILL brill.com/arab
The Search for Meaning: Tafslr, Hermeneutics,

and Theories of Reading
S.R. Bürge
Institute of Ismaili Studies
Abstract
This article explores the process of exegesis in light of post-modern literary theories,
particularly those regarding hermeneutics and reading. The article considers exegetes
in their role as both a reader of the Qur'än and as the author of an exegesis. Both of these
actions, reading and writing, have an impact on the way in which the tafsīr is produced.
As a reader, an exegete responds to the text of the Qur'än in a way which confirms and
conforms to his own theology and worldview. As a writer, an exegete attempts to con-
vince his (or her) readers of the validity of his (or her) own views and interpretations of
the text. However, the aims and objectives that an exegete has for a work also have an
impact on the way the tafsīr is actually shaped. (Post)modern views of reading and
writing can explain how a single text can generate such a wide range of interpretations
in Qur'änic exegetical works.
Keywords
Quťán, hermeneutics, exegesis, tafeīr, interpretation, theories of reading
Résumé
Cet article explore le processus de l'exégèse à la lumière des théories littéraires postmo-
dernes, en particulier celles concernant l'herméneutique et la lecture. Cet article appré-
hende l'exégète à la fois dans son rôle de lecteur du Coran et ď auteur d'une exégèse. Les
deux actes, la lecture et l'écriture, ont un impact sur la façon dont le tafsīr est produit.
En tant que lecteur, l'exégète répond au texte du Coran en le confirmant et en le confor-
mant à ses propres théologie et conception du monde. En tant qu'auteur, l'exégète essaie
de convaincre ses lecteurs de la validité de sa propre vision et interpretation du texte.
© KONINKLIJKE BRILL NV, LEIDEN, 2015 | DOI 10.1163/15700585-12341336
54 BÜRGE
Cependant, l
la façon don
lecture et de
tel éventail d
Mots clés
Coran, herm
Although t
tics of tafil
Jane McAul
reflect on t
How do exe
the Qur'än?
rather than
specific wor
sions in Bib
eisegesls - r
gesis). The
much to off
ground to w
a tafilť. Pos
and the com
Qur'änic tex
in the tafel
can control
i Jane Dämm
ed. Andrew R
Classical Tafoī
2004; id, "Ibn
to the Founda
and Shahab Ah
from Tabarl t
to the story o
A. Shareef, Lo
ARA
THE SEARCH FOR MEANING 55
This article will not present the

it is not a discussion of the 'ulüm
as an action. It will focus on th
Quťán and as an author of an e
roles interrelate to produce a tafo
an authored text; and how each
as a text. Although the focus is
approach taken in this article is al
Quťán, and some examples from
the analysis.
The exegete as a Reader
An exegesis is an attempt to un
Quťán. Just as fiqh is a human att
is the human attempt to understa
why discussions of lexicology and
interpretation of the Quťán, sin
is developed. The individual wor
inasmuch as words in the Quťán
unstable, because they are polysém
rent people. Likewise, some pass
structures, and the interpretation
fications on the way in which t
the phrase "šafir ramadàn" which
copation" or "ellipsis"), spawning a
cal discussions attempting to unde
whether the governing clause is im
it is governed by another verb in
2 Cf. Noel James Coulson, A History of

1990, p. 75-76.
3 In a sense the qirďát can be used to c
quently, an exegete has the ability to
a word. For more on the qirďát, see Sha
Readings of the Quťán: The Problem o
Brill, 2013.
4 Cf. al-Tabarī, čámť ai-hayan ' an tďwíl āy al-Quťán, ed. MuçÇafa 1-Saqqā, Cairo, MuçÇafa
Bābī 1-HalabI, 1954-1957, 11, p. 144; al-TabrisI, Maģma' al-bayãn fi tafilr al-Quťán, Mašhad,
al-Ma'ārif al-Islāmiyya, 1976, i, p. 274-275; Faķr al-Dīn al-Rāzī, al-Tafiīr al-kabīr [Mafātīh
ARABICA 62 (2015) 53-73
56 BÜRGE
with šaďa, wh
there are vari
pragmatic assu
and that exeg
ning. However
fact that whi
semantic mean
significance o
Tafilr is disti
that it is a dir
engaging with
philosophical
must necessar
tinctiveness of
in other genr
as the Byzanti
of the two w
knowledge of
lars' exegeses
knowledge of
the verses co
political even
negatively in
between the
Faļir al-DIn a
al-gayb], Tehran
tafilr al-Qur'än
456-460.
5 There are also commentaries on hadit collections, but such collections are not considered
scripture in the same way as the Qur'ân. For more on commentaries on hadit collections, see
Fuat Sezgin, Geschichte des arabischen Schrifttums , Leiden, Brill, 1967-1984, 1, p. 118-126 and 129;
and Vardit Tokatly, "The A'läm al-hadxth of al-Khaftābl: A Commentary on al-Bukhārī's §aķīh
or a polemical treatise", Studia Islamica, 92 (2001), p. 53-91. There are also many commentaries
on philosophical works, but again, the status of the works is different to that of the Quťán, cf.
Robert Wisnovsky, "The Nature and Scope of the Arabic Philosophical Commentary in Post-
Classical (ca. 1100-1900 ad) Islamic Intellectual History: Some Preliminary Observations",
Bulletin of the Institute of Classical Studies , 47/2 (2004), p. 149-191.
6 Nadia Maria El-Cheikh, "Sūrat al-Rūm : A Study of the Exegetical Literature", Journal of the
American Oriental Society, 118/2 (1998), p. 356-364, p. 364.
7 Ibid, p. 363-364.
ARABICA 62 (2015) 53-73
arguments much more freely in his

fact that tafoīr is a direct respons
different type of work, which is w
of interpretation - need to be diff
has been noted by Karen Bauer.10
The text of the Qur'ân generates
the text itself (Le. exegesis), and
(Le. eisegesis ), through which the
view are aligned. This tension b
generates an interpretation that
own beliefs and one that is framed
verse being considered. The term
attempt to disparage someone else's
as scholarly, whereas eisegesis is
is a mixture of both. In their in
intertextuality and Biblical critic
similarly. For them, "intertextu
tion of exegesis ¡eisegesis with 'int
neither inside, nor outside the tex
both.12 This process explains wh
ways. An exegesis is borne out of
Qur'ân, and this is a deeply perso
incorporates a number of differen
hermeneutics, methodologies, th
in writing a tafeīr , and so on.
Aichele's and Philips' "intergesis
and reflexive - the words of the
8 Yasin Ceylan, Theobgy and. Tafiīr in th

International Institute of Islamic Thoug
9 Todorov discusses exegesis as a specifi
Todorov, Symbolism and Interpretation
10 See Karen Bauer, "Introduction", in
(2nd/8th-9th/i5th Centuries ), ed. Karen
of Ismaili Studies, 2013, p. 1-16.
1 1 George Aichele and Gary A. Phillips,
p. 7-18, p. 14.
12 Cf. Wolfgang Iser, who argues that
"poles" and that an author's intended
meet somewhere in the middle; Wolfgan
Response , London, Routledge-Kegan Pau
ARABICA 62 (2015) 53-73
58 BÜRGE
is the words l
same time the
process can be
pomorphisms
phism such as
lead to a discu
rally the case
verse to discu
tice of supere
verse to attack
If God were
face would ha
in which case
would not ha
tioning it], w
In this way, i
in the produc
response in lig
ously held the
sis ), through
and eisegetical
acceptable to t
this process co
ferentiate the
is a combinati
13 The anthrop
debates; cf. Biny
in the Theology
Merlin Swartz,
aç-Çifat - A Cri
Leiden, Brill, 20
14 uWa-li-Llãhi
Llãha wàsiïin * a
turn, there is th
1 5 See An Antho
Hamza, Sajjad R
Ismaili Studies, 2
16 Ibid , p. 100
ARAB
Postmodern literary theory argue

bring their own self to the text
wider reading, and so on.17 The li
comparison between reading and o
ple may refer to Olivier's or Brann
Ninth , to refer to a reader of l
Rosenblatt argues, every reader si
pretation of a text.18 Perhaps, in
could be regarded as "al-Zamaļjšarf
own understanding and reading of
The act of reading is a complex p
process: a sentence is not just the
each individual lexeme is influenc
readers can react differently to t
different ways.19 Reading is, as i
vidual and an environment. Thi
and syntax in tafiīr , since the int
tences is also part of this contex
lexical or syntactic explanations
interpretation, definition, or read
A reading of a clause in the Quť
is one that has been developed a
external to the Qur'ân itself.
This view of text and reading as
rent texts - Le. intertextuality -
years, but has yet to have a signif
are understood,20 beyond uses of
17 James Voelz comments: "A reader m

the states, actions, hopes, fears and
text." James W. Voelz, "Multiple Signs
Intertextuality", Semeia, 69-70 (1995), p.
18 Louise M. Rosenblatt, The Reader, t
Literary Work , Carbondale, Southern Ill
1 9 Cf. Paul Ricoeur, Interpretation Theo
The Texas Christian University Press, 1
Northrop Frye, The Great Code: The B
Inc., 1983, p. 53-77.
20 Peter Heath makes an important cont
A Comparative Analysis of Three Islam
ARABICA 62 (2015) 53-73
60 BÜRGE
in approach
original te
Aichele and
texts are r
into conv
threads of
meaning to
web of mu
This is also
says we sho
as well as learn from the result of the labor of biblical criticism."23 In the
context of Qur'änic exegesis, the Qur'än is read by an exegete and his or her
response is individual, and that individual will bring to the text, and weave
into it, ideas from other sources.24 At the same time, there are "community"
readings: some of which are extremely wide and are made by most (if not all)
of the Muslim community, such as the interpretation of katãla (Kor 4, 12 and
4, 176) as "collaterals".25 Other words can have a narrower and more restricted
reading community: for example habt (Kor 3, 112) and qadar (Kor 54, 49), are
also Victoria S. Harrison, "Hermeneutics, religious language and the Quťán", Islam and
Christian-Muslim Relations, 21/3 (2010), p. 207-220.
21 The use of 'intertextuality' to denote the placing of a text, such as the Qur'än or the
Bible, in its 'original' setting, is highly problematic since the meaning of 'intertextual-
ity' concerns the actions of the reader, rather than the writer. For a detailed discussion
of this problem, see Thomas R. Hatina, "Intertextuality and Historical Criticism in New
Testament Studies: Is there a relationship?", Biblical Interpretation, 7/1 (1999), p. 28-43.
22 Aichele and Phillips, "Exegesis, Eisegesis, Intergesis", p. 8.
23 James A. Sanders, Canon and Community: A Guide to Canonical Criticism , Philadelphia,
Fortress Press, 1984, p. 43.
24 See "From Word to Text", in Roland Barthes, Image, Music, Text, transi. Stephen Heath,
New York, Hill and Wang, 1977 (repr. London, Flamingo, 1984), p. 155-164, especially p. 159-
160; and id., "The Death of the Author", in ibid, p. 142-148.
25 Cf. David Powers' arguments for an emendation of the word kalãla ("collatorar) to *kalia
("sister in law"); David S. Powers, Muhammad is Not the Father of Any of Your Men: The
Making of the Last Prophet, Philadelphia, University of Pennsylvania Press, 2009, p. 197-
224. Powers' arguments have been critiqued, e.g. Agostino Cilardo, The Qur'änic Term
Kalāla: Studies in Arabic Language and Poetry, Hadlth, and Fiqh. Notes on the Origins of
Islamic Law, Edinburgh, Edinburgh University Press ("Journal of Arabic and Islamic stud-
ies. Monograph series", 1), 2005.
ARABICA 62 (2015) 53-73
THE SEARCH FOR MEANING 6l
central to differing theological

schools of Islamic thought, in t
respectively.26
If there was a number of com
eval period, the modern period
tion of interpretation. Modernity
Muslims to read the Quťán in a
of the Quťán are obvious examp
theologies,29 and queer readings
readings as being un-Islamic or
readings did not feel that they w
is not a new phenomenon: the
and al-Biqâ'î (d. 885/1480), amon
It must be remembered that all o
of the Qur'än are, in the vast ma
26 In the case of habt, al-Tabarï provi

al-'Ayyāšī (d. 1090/1679) cites a hadīt (
habl of God is the Book of God, and th
Tafoīr, iv, p. 48; and Muhammad b. M
al-RasůlI 1-Mahallāti, Qom, Chāpļjāna-i
27 E.g. "Believing Women" in Asma Ba
the Quťan, Austin, University of Te
Rereading the Sacred Text from a Wom
1999. Cf. Kecia Ali's critique of such r
Reflections on Quťan, Hadith, and Jur
28 For example, Mohamad Shahrur e
the Qur'ân as a text; see Andreas Ch
tent moves': the Qur'änic text and its
Qur'än", Die Welt des Islams 43/2 (2003
29 Farid Esack has developed a Muslim
Farid Esack, The Quťán: A User's Gui
and Pluralism: An Islamic Perspectiv
Oxford, Oneworld, 1997.
30 Scott A. Kugle, Homosexuality in Isla
Muslims, Oxford, Oneworld Public
Ethics, marriage, and sexual autono
bisexual and transgendered Muslims,"
31 Cf. Yasin Ceylan, Theology and Tafi
and Walid A. Saleh, In Defense of the
Leiden, Brill, 2008, p. 21-33.
ARABICA 62 (2015) 53-73
62 BÜRGE
and their i
Qur'än are o
What allow
sometimes c
fixed, the s
where a wo
low that th
semantic se
only three
technically
that employ
form.33 Su
in the appli
in meaning
al-Tabarfs
word id. He
Here the p
meaning, b
gesis, but
more imp
Qur'än, it w
be there as
32 This is the
Bellamy has
articles in th
tions to the t
Sūrah 18:9", J
Hãwiyah: A N
p. 485-487; id
American Or
to the Text o
204; id, "Text
(2001), p. 1-6
the Quťán",
Routledge, 20
33 For a discu
Qur'än: A Con
34 Heath, "C
ARA
This is why words and their meaning, as w

central to the process of exegesis, and wh
thing, even words which appear to be e
of the technical semantic meanings of w
more metaphysical, significations is par
al-Šahrastānī (d. 548/1153), and as well a
Sufis, Qur'ânic léxica have simultaneous
nings, an approach to lexicology that in
physical semantics. This is also at the he
Ismā'IlI řa Ví/.36
The final problem that needs to be raised

the Qur'ân. The translation of the Qur'â
political and has generated much contro
century. For Muslims and non-Muslim
the act of translation presents numerou
Translations must often provide a readi
because of the linguistic and semantic d
languages.37 A word such as falaq (Kor 113,
can, according to the exegetical traditio
or "hell".38 Whilst in Arabic the text can
language a translator has to make an ov
ning. This means that translation is alway
being strictly tafoīr. Translations can al
logical, legal or political ideas.39 The mean
their syntactic context have had an obv
35 See Kristin Zahra Sands, Sufi Commentaries

Routledge, 2006; and Toby Mayer, Keys to the A
on the Qur'an. A translation of the commentary
al-Karīm al-ShahrastānVs Mafatlh al-asrār wa ma
Press-Institute of Ismaili Studies, 2009.
36 See Diane Steigerwald, "Ismā'IlI Ta'wïl", in
p. 386-400.
37 See Travis Zadeh, The Vernacular Qur'ân : Tra
Oxford, Oxford University Press-Institute of Ism
38 Cf. al-Tabarī, Tafèîr, xxx, p. 481-482; see also St
of Readings in Qur'anic Exegesis: Lexicology a
Meaning of the Word: Lexicology and Qur'anic
Oxford University Press-Institute of Ismaili Stu
39 Cf. M. Brett Wilson, "The First Translatio
International Journal of Middle Eastern Studies ,
ARABICA 62 (2015) 53-73
64 BÜRGE
concepts, and
the debates th
This creates
pains to disco
can only gene
his or her ow
the Qur'ân, m
those who stu
many human
and interpret
made from ex
word is open
The Exegete
Reading a taf
gete's experie
is witness to
taneously be
reader. In th
an exegete's
exegete's resh
own worldvie
also subject to
prise into the
As can be see
tations, the Q
ambiguity in
a preferred r
selection of r
The process
Fragments of
texts. A tafslr
40 For two deta

the Translatab
Debates over Tr
41 See Bauer, "I
ARAB
vides a new narrative frame in which a

the verse draws new meaning from what
gains authority by citing the Qur'ân, an
draws new meaning from the citation. Th
almost anywhere;43 from hadīt to Sufi poe
mental inscriptions,46 and even rap lyrics
some way and offer possibilities for a n
verse.48 This re-contextualization is autho
ment of the Qur'ân in a specific and new
The genres of ta'rih and qisas al-anbiyã
cess of textual weaving, since both genr
reconstitute the verses in the Qur'ân so th
add material from other sources to supp
Furthermore theological ideas are also o
as in the stories of Adam, in which many
sion of Adam and Eve from the Garden fir
views on women.50 The story of Cain and
42 Cf. Umberto Eco, The Role of the Reader

Bloomington, University of Indiana Press, 197
"Citational Exegesis of the Qur'ân: Towards a Th
of Meaning in Classical Islamic Thought. The C
(Rasďilfywán al-$afď )", in The Construction of B
on the Thought of Mohammed Arkoun, ed. Aziz
Saqi-Agha Khan University, 2013, p. 168-193.
43 Fred Leemhuis, "From Palm Leaves to the I
the Qur'än, ed. Jane Dämmen McAuliffe, Cambr
p. 145-162.
44 Nargis Virani, * 'I am the Nightingale of the Merciful': Rumi's Use of the Qur'an and Hadith",
Comparative Studies of South Asia, Africa and the Middle East , 22/1-2 (2002), p. 100-111.
45 E.g. Mustansir Mir, "Humor in the Qur'ân", The Muslim World , 81/1 (1991), p. i79_193-
46 See Sheila Blair, Islamic Inscriptions, Edinburgh, Edinburgh University Press, 1998.
47 Dervla Sara Shannahan and Qurra Hussain, " 'Rap on TAvenue'; Islam, aesthetics, authen-
ticity and masculinities in the Tunisian rap scene", Contemporary Islam, 5/1 (2010) p. 37-58;
Suad Abdul Khabeer, "Rep that Islam: The Rhyme and Reason of American Islamic Hip
Hop", Muslim World , 97/1 (2007), p. 125-141.
48 Cf. Alí-de-Unzaga, "Citational Exegesis of the Qur'ân" p. 185-187.
49 See Marianna Klar, "Stories of the Prophets", in The Blackwell Companion to the Qur'ân,
p. 338-349, esp. p. 342-344; and Roberto Tottoli, "Narrative Literature", in ibid, p. 467-480.
50 Cf. Meir Jacob Kister, "Adam: A study of some legends in tapir and hadīth literature ,
Israel Oriental Studies , 13 (1993), p. 113-174; Leigh N.B. Chipman, "Adam and the Angels:
ARABICA 62 (2015) 53-73
66 BÜRGE
process: the
(Kor 5, 27-3
and the qisa
such as thei
was rejecte
Qur'änic ac
dom, often
in al-Kisāfs
(cf. Kur 5, 3
the interpr
sources, int
Qur'änic st
reader is pr
In the case
Qur'än was
interpretat
scope of a
event or sit
a chronolog
the field of
used asbāb m
argues that
He takes th
let him have
An Examinati
"Mythic Aspe
Christopher M
(20u), p. 113-1
5 1 Cf. al-Taba
Brill, 1922-192
M. Thackston
52 See al-Kisā
53 Cf. Stephe
Folklores: A H
54 JohnWansb
Edition), Am
The Sources o
55 Andrew R
School of Orie
ARAB
ings is better for you, did you but know."

and Rippin comments:
Implicit in this sabab , and that would s

verse refers not to the repayment of us
to have been the topic of this pericope
all debts.56
Medieval exegetes were well aware of the ways in which asbãb al-nuzül could
be used to influence the interpretation of an individual verse.57 Al-Suyūtī
(d. 911/1505) comments in his Itqän , "Another benefit of knowing the occa-
sion for the revelation of a verse is that it prevents us from placing an errone-
ously restrictive meaning on a verse."58 The asbäb al-nuzül material provides
what Umberto Eco calls a "textual topic", a thematic referent that furnishes
"an ambiguous sentence or a small textual portion isolated from any co-text or
circumstance of utterance" with a term of reference.59
Neither qisas al-anbiyã3 nor asbäb al-nuzül are strictly tajslr , but the simi-
lar processes of contextualizing the Qur'än can also be seen in tajslr , where
meaning is generated from the new environment in which the verses of the
Qur'än are placed; that is the Qur'än is nestled amongst other external "texts".
The physical words of the Qur'än, their "meaning" and their syntactic context
are one place where an exegete can project a theology, legal position or gene-
ral worldview onto the text of the Qur'än. In the creation of theological or
legal arguments, there is a need to find supporting proof texts - of which the
Qur'än acts as one of the principal sources. However, the léxica and syntax of
the Qur'än, on which the authority of such proof texts is based, are frequently
interpreted differently by conflicting schools of interpretation. This is seen
most clearly in Islamic law, where specific details in the application of the law
revolve around the meanings of specific words, and even case endings.60
56 Ibid., p. 8-9.
57 Cf. al-SuyûÇI's discussion of asbäb al-nuzül in his Itqän (§9); al-Suyùfr al-Itqœn fi "ulam
al-Qur'än, Beirut, Dār al-fikr, 1423/2003, p. 40-49«
58 Ibid., p. 42; id, The Perfect Guide to the Sciences of the Quťán, transi. Hamid Algar, Michael
Schub, and Ayman Abdel Haleem, Reading, Garnet, 2011, p. 57.
59 Eco, The Role of the Reader, p. 24.
60 One famous example is the case ending of arģulakum in Kor 5, 6; see John Burton, "The
Quťán and the Islamic Practice of wutfü' Bulletin of the School of Oriental and African
Studies, 51/1 (1981), p. 21-58.
ARABICA 62 (2015) 53-73
68 BÜRGE
The articul
subject to t
target audie
on the artic
The form
define the
Quťán whi
lation of t
guistic sci
al-Durr al-m
(d. 671/127
cific respon
of al-Wáhi
(The Short
responses t
ders. Each
response is
some detail
and its cont
The articu
sequently
al-anbiyď
new interp
cess of re-c
external in
structures
cing the or
the verse
61 I have dis
naffātāt ("w
the Mu 'aww
Exegesis (. 2n
62 Cf. al-Suy
63 See Walid
and His Signi
Society , 126/
64 Karen Bau
Islamic Scho
Michael Alla
Brill, 2011, p.
ARA
It is through this process of contextualiza

ation of material to surround the verse
present an interpretation of the Quťán
logical views. The exegete leads his or her
by forcing the reader of the exegesis to re
the quotation of a verse in a particular

implies an interpretation of the verse.
verse and that of the context that surro
cannot be separated because they wer
sions of the same truths.65
The aim of exegetes is to express their ow

fession"); that is, the tafelr is an expressio
the Qur'ân means, which is developed out
phrases. Through a dialogue with an unk
ambiguities of the Quťánic text to produc
an exegete's original response to the Q
shaped by a theological agenda set by the
The Exegete as Hermeneut
The reciprocity of both reading and writi

Quťán has already been discussed, and it w
methodological and hermeneutic approache
When comparing two exegetes, the focus
exegete articulates and contextualizes th
stand how an exegete both reads and writ
methodologies and their hermeneutics.
discussions of Qur'ânic syntax and the me
There has been a tendency in tafilr stud
exegetes that are perceived as being "other
sis being given particular attention,66 alth
65 Ali-de-Unzaga, "Citational Exegesis of the Qu

66 There have been a number of studies of Su
particularly Gerhard Böwering, The Mystical
Quťánic Hermeneutics of the Süß Sahl al-Tust
Pierre Lory, Les Commentaires Ésotériques d
ARABICA 62 (2015) 53-73
70 BÜRGE
are benefiti
on the exeg
reflect on t
rios that co
The first is
ferent resp
method/dif
answer, but
method/sa
Faļjr al-Dī
al-mantūr f
share very
Light Verse
considerably
regular pro
cipally inte
of the vers
God, so the
divine.72 Th
al-Suyûp's a
Paris, Les Deu

ofRashīd. al-D
2006; Mayer,
al'Qushayrî an
Studies, 2012.
67 Cf. Walid A
of al-Tha'lab
Gilliot, Exégè
1990; Bauer (
Centuries).
68 I follow Peter Heath's focus on methodology, rather than "results"; see Heath, "Creative
Hermeneutics: A Comparative Analysis of Three Islamic Approaches", p. 174-175.
69 A third, perhaps less interesting possibility is that two exegetes respond to the same text,
with the same method, and produce the same result This is more helpful in attempting
to understand "scholastic" movements within exegesis.
70 Faļjr al-DIn al-Rāzī, al-Tafaīr al-Kabīr , xxiii, p. 222-238; for a translation see Hamza (ed.),
On the Nature of the Divine , p. 384-408. Al-Suyüft al-Durr al-mantūr fi l-tafsīr bi-l-ma'tür,
Beirut, Dār al-ma'ārifa, 1978, v, p. 47-50.
71 Cf. Tariq JafFer, "Fakhr al-DIn al-Rāzfs System of Inquiry: Doubt and the Transmission
of Knowledge", in Aims, Methods and Contexts of Qur'änic Exegesis (2nd/8th-gth/isth
Centuries), p. 241-261.
72 See Hamza (ed.), On the Nature of the Divine , p. 385.
ARABICA 62 (2015) 53-73
THE SEARCH FOR MEANING 7I
concerned with the Qur'ân, were

these is the opening of his treatm
three hadlts that are prayers; no
in his interpretations of the Lig
three prayers, which could have
have been left out of the work com
Sufism.75 Al-SuyOp was a Šādilī, a
is the use of prayers (ahzāb) in the
are used as a means of entering in
coincidental that al-Suyùtl opens hi
just as Šādilīs initiate their experie
begins his interpretation of the Li
cance for Sufis - with prayer. Fah
the same text, but they react to it
different ways, which are person
practices. This illustrates the indiv
reading of a text is a reflection of
tafoīr), is a conscious articulation
and reflection. Al-Suyūtl responds
al-Rāzī with theological prose.
It is also important to recognise t
Faķr al-DIn al-Rāzī's philosophica
analysis of its lexicology and gram
of wider theological and philosoph
al-Dīn al-Rāzī's deeply theologic
al-SuyûÇî's hadlt based exegesis.
derive meaning, and without on
fails and falls. In the case of the L
same specific words of the verse
73 See also Shabir Aly, The Culmination

al-manthūr of al-Suyüfi (d 911/1505), Ph
74 Al-Suyūtl, al-Durr al-mantūr, v, p
al-Suyùtï's Hermeneutics and Use of So
Journal of the Royal Asiatic Society , 24/
75 Elizabeth Mary Sartain, Jalāl al-Dīn
Cambridge University Press, 1975, p. 3
en Syrie sous les derniers Mamelouks et
enjeux culturels, Damascus, Institut Fra
76 See Richard J.A. MacGregor, "A Sufi
national Journal of Middle East Studies,
in this genre, al-Suyûtl, 'Amai al-yawm
ARABICA 62 (2015) 53-73
72 BÜRGE
different r
as the phe
his underst
preting nü
standings o
In many c
times they
The second
completely
such exeges
where that
wa-l-ard, m
716/1316),
al-Bay<Jaw
extents on
on the use
reasoning),
kind of pr
in differen
logy could
not just th
medieval ex
assume tha
al-Baydaw
manner. In
hadlt, and
there is a
Conclusio
This article
relationsh
a reader o
77 Cf. Bürge
78 Stephen R
Studies, 10/1
79 Faļjr al-Dī
qalam, 1966,
Parisiensibus
ARA
own reaction to the words that are

an exegete - indeed any reader -
'fresh' with a tabula rasa ; but, rath
prets its words, clauses, and senten
Interpretation - the exegesis itse
from the text of the Qur'ân, but th
was often considered to be a neutra
highly personal; this 'problem' of e
in great detail, and for a number o
The Biblical scholar Rudolph Bultm
ell encounter" with the text, and t
still "determined by his own indiv
beliefs, his gifts and his weaknesse
Since the exegete exists historica

as spoken in his special historical
old world anew. Always anew it
is, and he will always have to exp
In this way, tafaīr can be seen a

seen through new eyes and carryin
generation. As an experience in and
through integrating external texts
the Qur'ân in light of pre-conceive
an exegete weaves other texts, wri
and a tafaīr is a specific, articulate
The personal nature of reading, alo
by an exegete's decision to write an
methodology, create something of
interpretation or an elucidation of
the Qur'ân provided in a tafaīr is h
ger the 'meaning of the Qur'ân', bu
80 Rudolf Bultmann, "Is exegesis witho

Shorter Writings of Rudolf Bultmann
Stoughton Ltd., 1961, p. 342-351, p. 3
Exegese möglich?", Theologische Zeitsch
tic method has been critiqued, cf. Barr
examination", Internationaljournal for P
81 Bultmann, "Is exegesis without presu
ARABICA 62 (2015) 53-73

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The Search for Meaning: "Tafsīr", Hermeneutics, and Theories of Reading

Author(s): S.R. Burge

The Search for Meaning: Tafslr, Hermeneutics,

Quťán, hermeneutics, exegesis, tafeīr, interpretation, theories of reading

© KONINKLIJKE BRILL NV, LEIDEN, 2015 | DOI 10.1163/15700585-12341336

This article will not present the

The exegete as a Reader

2 Cf. Noel James Coulson, A History of

ARABICA 62 (2015) 53-73

ARABICA 62 (2015) 53-73

arguments much more freely in his

8 Yasin Ceylan, Theobgy and. Tafiīr in th

ARABICA 62 (2015) 53-73

Postmodern literary theory argue

17 James Voelz comments: "A reader m

ARABICA 62 (2015) 53-73

ARABICA 62 (2015) 53-73

central to differing theological

26 In the case of habt, al-Tabarï provi

ARABICA 62 (2015) 53-73

This is why words and their meaning, as w

The final problem that needs to be raised

35 See Kristin Zahra Sands, Sufi Commentaries

ARABICA 62 (2015) 53-73

40 For two deta

vides a new narrative frame in which a

42 Cf. Umberto Eco, The Role of the Reader

ARABICA 62 (2015) 53-73

ings is better for you, did you but know."

Implicit in this sabab , and that would s

ARABICA 62 (2015) 53-73

It is through this process of contextualiza

the quotation of a verse in a particular

The aim of exegetes is to express their ow

The Exegete as Hermeneut

The reciprocity of both reading and writi

65 Ali-de-Unzaga, "Citational Exegesis of the Qu

ARABICA 62 (2015) 53-73

Paris, Les Deu

ARABICA 62 (2015) 53-73

concerned with the Qur'ân, were

73 See also Shabir Aly, The Culmination

ARABICA 62 (2015) 53-73

own reaction to the words that are

Since the exegete exists historica

In this way, tafaīr can be seen a

80 Rudolf Bultmann, "Is exegesis witho

ARABICA 62 (2015) 53-73

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