METHODS OF INTERPRETING THE QUR'ĀN: A COMPARISON OF SAYYID QUṬB AND BINT

AL-SHĀṬI'
Author(s): SHALAHUDIN KAFRAWI
Source: Islamic Studies , Spring 1998, Vol. 37, No. 1 (Spring 1998), pp. 3-17
Published by: Islamic Research Institute, International Islamic University, Islamabad

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Islamic Studies 37:1 (1998)

METHODS OF INTERPRETING THE QUR'AN: A

COMPARISON OF SAYYID QUTB AND BINT AL
SHATT
SHALAHUDIN KAFRAWI*

INTRODUCTION

There are, broadly speaking, several methods of Qur'anic interpretation

that have developed in the course of the history of this discipline, out of
which we wish to mention two significant methods. One method tends to
treat the Qur'an literally.1 This method of interpretation emerged quite
early in the development of Tqfslr and therefore is considered to be the
more authentically traditional of the two. The other method tends to
interpret the Qur'an holistically. Known as al-tofslr al-mawdu Yor topical
interpretation, this method approaches the Qur'an topic by topic.2 In
practical terms, for instance, the Qur'anic verses related to the rights of
men and women are collected and analyzed together, each verse
clarifying another, so that in the end a more "objective" understanding
of the topic may emerge.3 The reasoning underlying this method is that
the Qur'an is a unified system of revelation, so that no single Qur'anic
verse can be understood independently, but only in the light of other
verses. This method has become increasingly popular in modern times
due to the many weaknesses perceived in the traditional method.4
Sayyid Qutb5 and Bint al-Shati',6 two prolific modern Arab authors,
have contributed to introducing a modern outlook in the realm of the
interpretation of the Qur'an.7 Qutb's Fx Zilal al-Qur'dn is his most
outstanding work of scholarship,8 while Bint al-Shati"s al-Tafsir al
Bayani IVl-Qur'an al-Karim is the most important of her works on the

*Shalahudin Kafrawi is a graduate student at the Institute of Islamic

Studies, McGill University, Montreal, Canada. His address is: 326 Morrice
Hall; 3485 Mctavish Street, Montreal, Quebec, Canada H3A 1Y1.

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4 shalahudin KAFRAWi/Methods of Interpreting the Qur'an

Qur'an to date.9 Both embarked on interpreting the Qur'an from the same
perspective, viz., that of literature. Also, both of them come from the
same socio-political environment. Nevertheless, the interpretation of the
Qur'an by each one of them vary from each other. This paper will
elaborate both upon the similarities and differences in their interpretative
styles, and will specially emphasize the distinct method that each of these
employed.

THE QUR'AN AND THE SYSTEM OF LIFE

In their efforts to interpret the Qur'an, both Sayyid Qutb and Bint al
Shati' start from belief that the Qur'an is the true guidance for all human
beings.10 This belief consists in considering the Qur'an the only valid
source to direct their affairs.11 However, each of them applies this belief
quite differently. Sayyid Qutb considers the Qur'an to be the only system
suitable for human life, both in mundane and religious matters.12 Since
such an ideal can be translated into a reality only if it is enforced, Qutb's
exegesis tends to have political mentions.13 In many instances, if not
most, his interpretation of the Qur'an calls for the establishment of a
society in which Islamic teachings can be properly applied.14 Qutb views
this kind of society as opposed to Jdhiliyyah (ignorant) society.15 Qutb
defines Muslim society as a society in which the Qur'an is regarded as
its constitution and in which it is fully applied. "It is not considered a
Muslim society when Islamic SharVah is not taken as the qanun
(constitution) of that society, although they might observe prayers,
fasting and pilgrimage".16
Sayyid Qutb calls for the acceptance of Islam as a system of life. In
this connection Qutb is of the view that the guidance provided by Islam
is sufficient for all aspects of human life:

Islam is a system for practical human life in all its aspects. This is a
system that entails the ideological ideal ? the convincing concept which
expounds the nature of the universe and determines the position of man in
this universe as well as his ultimate objectives therein. It includes the
doctrines and practical organizations which emanate from and depend upon
this ideological ideal, and make of it a reality reflected upon the everyday
life of human beings.17

Qutb further argues that to build a just social system, mankind must
turn to religion; Muslims therefore have to establish the system whose
principles are found in the Qur'an. This is why his interpretation of the
Qur'an sounds like a campaign for developing an Islamic system of life.18

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Islamic Studies 37:1 (1998) 5

This idea colours his interpretation of the Qur'an at every stage.

According to Haddad:

Quotations from the Qur'an become the validation of and the justification
for revolution as authentically Islamic. The mission of Muslims is not to
accomodate the guidance of the Qur'an to prevailing or borrowed social
system; rather, the revelation itself provides a revolutionary ideology that
seeks to transform society and liberate people from bondage to human
system.19

Issa J. Boullata considers this claim to be unrealistic, in view of the fact

that Islam is not the only existing religion.20 Thus, Qutb's notion to
establish Islam as the overall system of life aims at the realization of a
Utopia. His longing for this outcome, however, invites conflict between
Islam and other religions. The Qur'an's message that Islam is sent down
as a blessing, rahmah, for all creatures, therefore is one that may never
come to pass.
Qutb further argues that returning to the path of Allah is the only
way to attain a peaceful life, a life of humanity. In the application of this
notion, Qutb immediately points to the Qur'an as the only source in
which the true system of life can be attained. In this regard he says:
"there is only one picture and method of coming back to Allah, which
is to return to the entire life whose system of life is as is found in the
Qur'an".21 The Qur'an, according to him, "has established a new concept
of existence, life, values and institutions".22
Bint al-Shati"s opinion, on the other hand, is that the Qur'an is
neither a book of history nor science, but rather a book of religion of a
very distinct character.23 This statement implies that she does not see the
Qur'an primarily as a book of socio-political doctrine, as Qutb seems to.
Since there are many things in the Qur'an that should be taken for
granted, such as its information concerning the unseen world, Bint al
Shati"s basic assumptions regarding the Qur'an seem reasonable. That
the Qur'an should be taken as the moral standard for every Muslim, as
Qutb insists, is a fundamental religious tenet that should be held by all
Muslims, a belief that Bint al-Shati' does not dispute. Although
transforming the Qur'an into a political work might result in its being
used to justify political acts, some of whom might be unseemly. Qutb
however, seems to be aware of this danger, and therefore stresses that
every human action should be based on the Qur'an. To attain this goal,
Qutb set out to write an interpretation of the Qur'an that reflected these
concerns.

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 6 shalahudin KAFRAWi/Methods of Interpreting the Qur'an

In spite of the fact that both Qutb and Bint al-Shati' insist that every
Muslim should try to understand the Qur'an, they do not claim that their
efforts to intepret the Qur'an are the only valid ones.24 It would appear
that they too hoped that scholars would subsequently make their own
contribution to its elucidation.

THE INTRINSIC APPROACH

Generally speaking, Qutb and Bint al-Shati' both interpret the Qur'an
adopting a modern approach. To some extent, they interpret the text in
a wider context than the previous Qur'anic scholars did in so far as they
try to detect a universal message in the Qur'an. While Qutb concentrates
on the further application of his project of "making Islam the system of
life", Bint al-Shati' concentrates more on deepening her understanding
of the Qur'anic text proper.
One reason for the development of this approach is that there are
sometimes verses that seem to express a variety of views concerning a
specific subject. Concerning human free will, for example, two
contradictory interpretations have been detected in the Qur'an, giving
rise to the two major divisions of Muslim thought on this issue, viz., the
Jabriyyah and the Qadariyyah. The Jabriyyah school, on the one hand,
considers that human beings do not have the capacity either to will or to
do anything. This is because God has absolutely determined the destiny
of every single creature in this world; therefore nothing happens in this
world unless it is in accordance with God's will and action. Human
beings have no part in determining their own destinies. The Qadariyyah
school, on the other hand, holds that human beings are totally free to
will and do what they will. God, through His qada has equipped human
beings from the beginning with volition and the ability to implement it.
These schools of thought actually developed as a consequence of
different interpretations of the same Qur'anic verse which touches on the
topic of free will.25 Nevertheless, a reading of the Qur'anic text will
show many contradictions between this verse and others dealing with the
same subject matter. However, since the Qur'an is the Word of God,
both Qutb and Bint al-Shati' would agree that there is no internal
contradiction in the Qur'an.26
Thus, for Qutb, God knows everything, whether past events or those
yet to unfold. Through His qada\ which is nothing but sunnat Allah,
God has decided the destiny of every human being. And yet it is human
choice as to which way this destiny will tend.27 It seems that by qada*
Qutb means the character of God's actions as He speaks in the Qur'an.
For Bint al-Shati', human beings are free both to will and to act. Having

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Islamic Studies 37:1 (1998) 7

expressed the problems about human free will vis-a-vis God's will and
acts, as argued by the Jabriyyah and the Qadariyyah, Bint al-Shati'
argues that God gives human beings the tools to differentiate between
good and evil, and it is a human being's own choice as to which to
follow.28 This freedom, however, does not prevent God, the Supreme
Being, from doing whatever He wills. Yet, only by using freedom
bestowed upon man, according to Bint al-Shati', can religion be
justified?29
In short, both try to treat the Qur'an in a manner that suits the
universal message of the Qur'an. In keeping with the maxim al-Qur'an
yufassiru ba'duh ba'dd, ("One part of the Qur'an explains the other"),
they consider how each of the seemingly contradictory verses might in
fact serve to explain the other. None of them, though, considers Biblical
materials to be a source for interpretation. To some degree, this notion
is difficult to apply, yet Qutb and Bint al-Shati' persist in doing so.
Nevertheless, Qutb's political interests as well as his literary aptitude
interferes with his interpretation of the Qur'an. Similarly, although Bint
al-Shati' tries to avoid extraneous materials" (other than the Qur'an), she
often draws upon her daily experience and common knowledge in order
to gain an understanding of the text.

PRINCIPLES OF INTERPRETATION

As far as Sayyid Qutb's writings on the Qur'an are concerned, there is

no one book or article that specifically describes the method he employs.
The only clues that he gives us regarding his method of interpretation
must be drawn from his exegesis itself30 or from his writings on the
Qur'an in relation to other fields of study, such as politics and literature.
By contrast, Bint al-Shati' is quite explicit as to the methods that she
employs in interpreting the Qur'an. This method, by her own admission,
is taken from her husband, Amln al-KhulI.
One feature that can be regarded as Bint al-Shati"s general principle
in interpreting the Qur'an is her insistence on interpreting the Qur'an
"from within", which serves as a starting point for a more detailed study.
The very essence of this method is, in fact, the classical precept referred
to above, al-Qur'an yufassir ba'duh ba'dd ("one part of the Qur'an
explains the other"). However, as Boullata points out, classical exegetes
did not apply this concept systematically.31
Bint al-Shati' identifies four principles on which her interpretation
of the Qur'an is based.32 First of all, the most basic method to be applied
in interpreting the Qur'an is to use a topical approach. By this method,
Qur'anic verses on one topic are collected from the entire Qur'an, and

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8 shalahudin KAFRAWi/Methods of Interpreting the Qur'an

from them a general understanding of the Qur'an concerning that subject

is arrived at. In her al-Tafsir al-Baydni li'l-Qur'dn, Bint al-Shati'
demonstrates this principle. For example, when dealing with the qasam
(oath), she does not agree with the previous exegetes who said that the
qasam is used for ta'zim or glorification. For her, the qasam in the
Qur'an is meant to assist readers in progressing from material to abstract
meanings.33
Qutb's mode of interpretation on the other hand may be divided into
two different categories: the first, a topical approach as is demonstrated
in his Mashahid al-Qiydmah; and the second, an approach based on the
order of the mushaf as is demonstrated in his Ft Zildl al-Qur'an. In
taking the topical approach, as demonstrated in his Mashahid al
Qiyamah, Qutb takes up the subject as the starting point of the
discussion, by referring to pertinent Qur'anic verses that are interspersed
throughout the Qur'an. Based on a comparison of these verses, some
interpretations are drawn. Sometimes he applies this method to the whole
of the Qur'an and focuses on one particular issue. This approach is
evident not only in his Mashahid al-Qiyamah, but also in his al-Taswir
al-Fannifi 'l-Qur 'an.
Bint al-Shati "s method lets the verses talk for themselves, in the
sense that one verse interprets the others, thus allowing the Qur'an to
deliver a particular, very essential message. An example of the
application of this method is her interpretation of the mysterious letters
in the beginning of some surahs, called fawdtih al-suwar. Having
analyzed all the surahs beginning with the fawdtih al-suwar, such as alif
lam mim, alif lam rd, and yd sin, Bint al-Shati' comes to the conclusion
that every surah starting with the fawdtih al-suwar must talk about the
triumph of the Qur'an and give an explanation of its miraculous nature.34
While interpreting the Qur'anic verses on human free will, Bint al
Shati' states: "In order to understand this theme [human free will] in the
Qur'an, we must not take some verses and ignore others, which [in
either case] justifies popular opinions, but rather we have to generate a
comprehensive understanding, resulting in an inductive understanding of
every Qur'anic verse concerning that theme".35
In taking this approach, she rejects the notion that there are
synonyms in the Qur'an. Since "... the words [in the Qur'an] are used
with certain connotation that cannot be reached by other words . . ." ,36
she rejects the interpretation of certain words by their synonyms, but
rather she elaborates further on the general message indicated by
Qur'anic verses regarding a single topic. The word ru'yd and hulm, anas
m&absar, halafmd qasam, khushu* and khashyah, are examples of the

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Islamic Studies 37:1 (1998) 9

words in the Qur'an that may seem synonymous, but which in fact are
not.37
In his Fi Zildl al~Qur'dn, Qutb deals with the texts by taking a
section of Qur'anic verses and interpreting them simultaneously,
discussing some of the shorter surahs all at once. By this method, he
tries to eliminate any vague interpretation of certain words or verses
which might lead to conflicts with the messages in other verses.
The second principle on which Bint al-Shati' bases her interpretation
of the Qur'an is the need to understand the context of revelation. In
applying this principle, Bint al-Shati' uses the asbab al-nuzul as
inspirational events to get a sense of the meaning of the texts. The
meaning of the texts itself is based on the general connotation of the
texts, not on the special cases preceeding the revelation. Bint al-Shati'
seems to place hadith on the same ground as asbab al-nuzul. In her
work, hadith is used to obtain a sense of the meanings of the Qur'anic
texts.38
Bint al-Shati' considers asbab al-nuzul to be historically inspiring
events, since certain verses were revealed after certain events, so that an
understanding of the context can lead to the understanding of the text. In
essence, however, she does not consider the asbab al-nuziil to have a
causal relationship with the events at all. Perhaps, her objection is based
on the possible implications of this concept, i.e. that without the cause
the revelation would have never been revealed. The application of this
view is that she holds an opinion that the message of the texts should be
understood on the basis of the general indication of the texts not the
specificity of the occasion, al-'ibrah bi 'umiim al-lafz la hi khusus al
sabab.39 Under this category, she points out the importance of the use of
hadith.40 In fact, rarely does she use hadith in her exegesis. This seems
to be a further application of her general idea that one Qur'anic verse
should be understood on the basis of others. To make sense of her
interpretation of Qur'anic texts, she also relies on previous exegetes to
provide illustrations.
Sayyid Qutb also uses the asbab al-nuzul in inspiring himself to
understand Qur'anic texts. However, he does not stop at the original
meaning as is shown by this historical investigation, but rather proceeds
on the application of it in the actual life of Muslims today.41 In his
interpretation of the Qur'an, Qutb, unlike Bint al-Shati', often refers to
hadith. In this matter, Qutb took hadith not just to obtain a sense of the
meaning of the Qur'anic text, but out of the consideration that hadith is
one of the sources best fitted to an interpretation of the Qur'an.

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 10 shalahudin KAFRAWi/Methods of Interpreting the Qur'an

Thirdly, the linguistic undertones of Arabic are taken to understand

the meaning of texts.42 This applies not only in its concrete usage, but
also in its abstract meaning. Etymological as well as philological changes
further contribute to the understanding of certain words or concepts in
specific verses and their general usage in the Qur'an. To illustrate:
human beings are discribed in the Qur'an as bashar, ins or insan.
Although the three words signify human beings, they have different
emphases. Human beings, when the word bashar is used, are portrayed
as creatures in their biological performance and their basic character,
which are similar to those of animals, such as their need for food and
suxual satisfaction. When they are called ins or insan, this very character
contains the potential for the wildness of jinn. When the word insan is
used to stand for human beings, the stress is on their consciousness, a
factor that differentiates human beings from animals. Insan reflects the
human capability to feel, think and choose, which marks his achievement
of the highest rank of humanity.43 In this connection, Bint al-Shati'
defines insan as the creature that occupies the highest rank in creation
and yet retains the potential to be wild like the jinn.
Unlike Bint al-Shati', Sayyid Qutb pays less attention to specific
words; rather he pays more attention to the meanings of the words in a
wider context. In one place, therefore, he gives the meaning of certain
words in the Qur'an with their synonyms, but does not attempt any
explanation of certain words which seem to be understood from their
wider context.
The last principle followed by Bint al-Shati' is that in order to grasp
the meanings of the texts, one must consider the way in which these texts
are expressed. In other words, the way certain words or concepts are
used in the Qur'an supplies a nuance to the meaning of the texts. Instead
of using Biblical materials, a practice that many previous exegetes
employed and against which Bint al-Shati' strongly argues,44 this
rhetorical principle can be taken to uphold the meanings of texts in the
light of the whole spirit of the Qur'an.45 In her interpretation of surat al
'Adiyat^ Bint al-Shati' interprets the first five verses as a figurative
image of the approach of a sudden, major event, i.e. the coming of the
Last day, the Day of Resurrection or qiydmah.47
Such an interpretation is also made by Qutb, The way the Qur'an
expresses it refers to events in the hereafter, for instance, leads certain
meanings to the text. In general, the Qur'an's portrayal of the hereafter
is not just an exposition of future events, but rather provides a sense that
the events portrayed are real.48 This style of expression, according to
Qutb, is considered one aspect of the miraculous nature of the Qur'an.49

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 Islamic Studies 37:1 (1998) 11

CONCLUSION
In short, Sayyid Qutb and Bint al-Shati' try to give a new sense to the
interpretation of the Qur'an. Both agree on the acceptance of the Qur'an
as a guidance for all human beings. They relate their interpretation to
their respective situations. However, where Sayyid Qutb differs from
Bint al-Shati' is in the special attention that the former pays to the
Qur'an's role as a guide to life, while the latter does not seem to close
her eyes to the existence of other beliefs. As a result, Qutb insists on
implementing the Shari'ah as the only system of life, while Bint al-Shati'
insists on its implementation only with respect to Muslims as a
consequence of their submission to Islam.50
Unlike Qutb, Bint al-Shati' goes further in developing a
methodology for interpreting the Qur'an. Basically using philology as a
tool, she tries to interpret the Qur'an "from within". By letting the
Qur'an speak for itself and by not allowing interference from extra
Qur'anic materials, such as science and Biblical materials, she aims at as
objective an understanding as possible of the Qur'anic verses with which
she deals. In practical terms, she observes four principles: first, use of
the topical method; second, understanding the context of revelation;
third, searching for the meanings of words by looking at their actual or
figurative usage; fourth, allowing Qur'anic expressions to have different
nuances of meanings.
These practical ideas, outlined by Bint al-Shati', harmonize in a
number of ways with those of Sayyid Qutb. First of all, he too favours
topical interpretation, as can be seen in his Mashahid al-Qiyamah where
he deals with the use of the image to describe events in the hereafter. In
his Ft Zildl al-Qur'an, he deals with the text by taking a group of
Qur'anic verses, which he regards as covering a certain topic, and
interprets them simultaneously. Secondly, Sayyid Qutb also considers the
socio-cultural context in which the revelation took place as having the
potential to shed light on the message of the text. Asbdb al-nuzul
contribute to their meaning, yet rather than considering them to be a
limitation, he sees the asbab as contributing to the general connotation
of the texts. In addition to other Qur'anic verses, hadith is also
considered to be a source of the interpretation. Again, like Bint al-Shati\
he does not rely on any Biblical material, known as Isra'ttiyyM, Thirdly,
unlike Bint al-Shati', he does not seem to have any objection to the idea
that the Qur'an contains synonyms. More important than the meanings
of individual words, however, he looks for the universal messages
revealed by the verses. Fourthly, concerning the Qur'an's wording, he

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 12 shalahudin KAFRAWi/Methods of Interpreting the Qur'an

finds that its siyaq (the context) gives an implicit meaning, which has the
ability to awaken human consciousness.

^ome scholars call it a word-by-word method. Although the term "word

by-word" is not suitable to characterize this method because it normally refers
to an analysis of Qur'anic verses by using synonyms and antonyms, it can still
be used to convey a text-based interpretation of the Qur'an. Cross references to
some verses are sometimes used to explain others. See, e.g. Muhammad ibn
Jarir al-Tabarl (d. 310 ah), JamV al-Baydn ft Tafstr al-Qur'dn, 12 vols (Beirut:
Dar al-Ma'rifah, 1986); 'All ibn Muhammad ibn Hablb al-Mawardl (d. 450 ah),
al-Nukat wa'l-'Uyiin: Tafstr al-Mdwardt, ed. 'Abd al-Maqsud ibn *Abd al
Rahlm, 6 vdls (Beirut: Dar al-Kutub al-'Ilmiyyah, 1992); Mahmud ibn 'Abd
Allah al-AlusT (d. 1280 ah), Ruh al-Ma'dni ft Tafstr al-Qur'dn al-'Aztm wa'l
Sab' al-Mathdni, 30 vols; reprint in 15 vols (Beirut: Dar Ihya' al-Turath al
'Arabl, 1980).
2<A'ishah 'Abd al-Rahman, Muqaddimah fi'l-Manhaj (Cairo: Ma'had al
Buhuth wa'l-Dirasat al-'Arabiyyah, 1971), 137.
3This method in fact has been popular for long. Ibn al-Qayyim (d. 751 ah),
whose writings inspired Bint al-Shati' to develop her theory about qasam (oath),
also dealt with the interpretation of this subject in the Qur'an. See Muhammad
ibn Abl Bakr ibn Ayyub ibn al-Qayyim al-Jawziyyah, al-Tibydn ft Aqsdm al
Qur'dn, ed. Muhammad Hamid al-Fiql (Cairo: Matba'ah al-HijazI, 1933); Abu
Bakr Ahmad ibn 'All al-Jassas al-RazI (d. 370 ah) wrote on the interpretation of
the legal aspects of the Qur'an. See Abu Bakr Ahmad ibn 4 AIT al-Jassas al-RazI,
Ahkdm al-Qur'dn, 3 vols (Beirut: Dar al-Kitab al-'Arabi, n.d.). See also
Muhammad al-Husayn al-Dhahabi, al-Tafsir wa'l-Mufassirun: Bahth Tafsilt 'an
Nash 'at al-Tafstr wa Tatawwurih wa Alwdnih wa Madhdhibih ma' 'Ard Shdmil
li Ashhar al-Mufassirtn wa Tahiti Kdmil li Ahamm Kutub al-Tafsir min (Asr al
Nabiild 'Asrind al-Hddir (Cairo: Dar al-Kutub al-Hadlthah, 1961), 1: 148-9.
4See Ahmad Jamal al-'Umari, Dirdsdtft 'l-Tafsir al-Mawdu 'f // 'l-Qasas al
Qur'dni (Cairo: Maktabat al-Khanji, 1986), 38-46. According to him, there are
al-tafsir al-tahlili, al-tafsir al-ijmdli which is similar to al-tarjamah al
ma'nawiyyah, and al-tafsir al-mawdu'i. They respectively represent the modes
of interpretation word-by-word, interpretation based on general meaning, and
interpretation based on a certain topic.
5Born in the village of Qaha, Asyut province of Egypt, Sayyid Qutb
(1906-1966) was brought up in a modern educational environment. His father
was a member of a political party and sent the young Qutb to Dar al^Ulum of
Cairo, an "intermediary" stance which lay between the traditional intellectual
orientation of al-Azhar University and the westernized attitude of the Egyptian
University, to continue his secondary school. It was in this period that Qutb
seems to have succumbed to secular ideas. In 1948 Qutb returned from a two
and-a-half-year visit to the United States where he had been sent on an

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Islamic Studies 37:1 (1998) 13

educational mission. During his stay in USA, Qutb seems to have become
disenchanted with the Western "double standards" in dealing with Islam. Qutb
joined the al-Ikhwan al-Muslimun (the Muslim Brethren) and soon became an
important figure in that organization. After the 1952 revolution, he became close
to the new government, but he was soon disappointed by its decision not to
adopt the programmes proposed by the Muslim Brethren. As a result, the
Muslim Brethren fell out with the government. Because of the strained relations
between the government and the Ikhwan, Qutb was imprisoned for ten years
during which time he wrote all but a small part of his Fi Zilal al-Qur'an and
Ma'alim fi'l-Tariq. In 1964, he was released and then rearrested, and was
executed in 1966. Much has been written about Sayyid Qutb's political thought
either in its conceptual or in its practical aspect. He himself devoted his life to
the propagation of Islam as a system of life. See Shahrough Akhavi, "Sayyid
Qutb (1906-1966)", The Oxford Encyclopedia of the Modern Islamic World
(New York: Oxford University Press, 1995), 3:400-4. For further discussion
of his biography in the context of Egypt's political life, see, e.g. John Calvert,
"Discourse, Community and Power: Sayyid Qutb and the Islamic Movement in
Egypt" (Ph.D. dissertation, McGill University, 1993).
6Bint al-Shati', whose original name is 'A'ishah 'Abd al-Rahman, was born
in 1913 in Dumyat (some people call it Dimyat), Egypt. Her father, a graduate
of al-Azhar, was an instructor in the Dumyat Religious Institute. Although her
mother was illiterate, it was her mother who in the absence of her husband,
enrolled her in school when she was ten years old. Bint al-Shati' was able to
further her education at Cairo University. In 1939, she obtained her first degree
in Arabic. In 1941, she obtained an M.A. In 1950, she got an excellent mark
on her doctorate. She went on to some universities to do post-doctoral research.
For further information on her biography and writings, see, e.g. Joseph T.
Zeidan, Arab Women Novelist (Albany, New York: State University of New
York Press, 1995), 79-81; Muhammad Amln, "A Study of Bint al-Shati'[']s
Exegesis" (M.A. thesis, McGill University, 1992), 6-23; Robert B. Campbell,
Contemporary Arab Writers: Biographies and Autobiographies (Beirut: Verlag
Stuttgart, 1996), 1: 360-3; and C. Kooij. "Bint al-Shati': A Suitable Case for
Biography", The Challenge of the Middle East: Middle Eastern Studies at the
University of Amsterdam, ed. Ibrahim A. El-Sheikh, C. Aart van de Koppel and
Rudolph Peters (Amsterdam: Institute for Modern Near Eastern Studies,
University of Amsterdam, 1982), 67-7. Miriam Cooke, "Arab Women
Writers", Modern Arabic Literature, ed. M.M. Badawi (Cambridge: Cambridge
University Press, 1992), notices her as a prolific Arab writer known for her
feminist religious and linguistic studies, pp. 448-9.
7For more information on modern interpretation of the Qur'an, see, ManT
'Abd al-Halim Mahmud, Manahij al-Mufassirin (Cairo: Dar al-Kitab al-'Arabi,
1978).
8See Sayyid Qutb, In the Shade of the Qur'an [Fi Zilal al-Qur'an],
Introduction by Muhammad Qutb [Muhammad Qutb], translated by M. Adil
Salahi and Ashur A. Shamis (London: MWH London Publishers, 1981), xi. See

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 14 shalahudin KAFRAWi/Methods of Interpreting the Qur'an

also Sayyid Qutb, Fi Zilal al-Qur'dn, 6 vols. 21st ed (Beirut: Dar al-Shuruq,
1993). Ibrahim M. Abu-Rabi', Intellectual Origins of Islamic Resurgence in the
Modern Arab World (Albany: State University of New York Press, 1996), 93,
divides Qutb's writings into six categories: first, poetry and literature, such as,
Muhimmat al-Sha'irfi'l-Haydh wa ShVr al-Jil al-Hadir (Beirut: n.d.), and al
Naqd al-Adabi: Usuluh wa Manahijuh (Cairo: 1947); second, Qur'anic
aesthetics, such as al-Taswir al-Fanni fi'l-Qur'dn (Cairo: 1962), and Mashahid
al-Qiydmah fi'l-Qur'an (Cairo: 1966); third, philosophy of social justice, such
as al-'Adalah al-Ijtimd'iyyah fi'l-Isldm (Cairo: 1949); fourth, sociology of
religion in Ma'rakat al-Isldm wa'l-Ra'smdliyyah (Cairo: 1951); fifth, Qur'anic
exegesis, Fi Zilal al-Qur'dn (Beirut: 1974); and sixth, Islam and the West, This
Religion of Islam (Delhi: 1974), and Islam: the Religion of the Future (Delhi:
1976).
9Unlike Sayyid Qutb who finished interpreting the whole Qur'an, Bint al
Shati' has written on only 14 surahs in the last part of the Qur'an. See 'A'ishah
'Abd al-Rahman, al-Tafsir al-Baydni li'l-Qur'an al-Karim, 7th ed. (Cairo: Dar
al-Ma'arif, 1990), Vol. 1; and 'A'ishah 'Abd al-Rahman, al-Tafsir al-Baydni
li'l-Qur'an al-Karim, 5th ed (Cairo: Dar al-Ma'arif, 1990), Vol. 2. More than
sixty books and hundreds of articles have been produced by this writer. Issa J.
Boullata, Trends and Issues in Contemporary Arab Thought (Albany: State
University of New York Press, 1990), 120-1, points out that her writings
consist of fiction, biographies, essays and literary criticism with an Islamic
view-point. In a lecture on January 9, 1997, he categorized her writings into
five: first, creative writings, such as Suwar min Haydtind, and 'Ala'l-Jisr;
second, literary studies, such as Risdlat al-Ghufrdn li 'l-Ma 'arri, and al-Khansd';
third, historical studies about women, such as Umm al-Nabi, and Zawjdt al
Nabi; fourth, Qur'anic studies, such as al-Tafsir al-Baydni li'l-Qur'an
al-Karim,and al-Vjdz al-Baydni wa Masd'il Ibn al-Azraq; fifth, social studies,
such as al-Qur'dn wa Qaddya'l-Insdn, and Turathuna'l-Mddi wa'l-Hddir; and
sixth, linguistic studies, such as Lughatuna wa'l-Haydhy and Min Asrdr al
'Arabiyyah.
10See Sayyid Qutb, Ma'alim fi'l-Tanqf 12th ed. (Beirut: Dar al-Shuruq,
1988), 14-16 and 'A'ishah 'Abd al-Rahman, al-Qur'dn wa'l-Tafsir al-'Asri
(Cairo: Dar al-Ma'arif, 1970), 46. See also Qur'an, 21: 107.
nSee Sayyid Qutb, Fi Zilal al-Qur'dn, 1: 14-5. See also 'A'ishah 'Abd al
Rahman, al-Qur'dn wa'l-Tafsir al-'Asrif 15.
12Throughout Qutb's writing, he uses the terms nizdm and manhaj to refer
to both meanings: method and programme of action. For further discussion, see
William E. Shepard, "Islam as a 'System' in the Later Writings of Sayyid
Qutb", Middle Eastern Studies, 25. 1 (1989), 31-50.
13Since his exegesis goes beyond the interpretation of the texts of the
Qur'an and pays more attention to its application, his interpretation, according
to Muhammad Qutb, is regarded as a "campaign of struggle". See Muhammad

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 Islamic Studies 37:1 (1998) 15

Qutb, "Introduction" in Sayyid Qutb, In the Shade of the Qur'an [Ft Zilal al
Qur'dn], xi.
14See, Sayyid Qutb, Ft Zilal al-Qur'dn, 1: 15.
15For a proper understanding of the connotation of Jdhiliyyah see
Muhammad Qutb, Jdhiliyyat al-Qarn al- 'Ishrtn (Cairo: Maktabat Wahbah. n.d.).
16Sayyid Qutb, Ma'dlim fi'l-Tartq, 116.
17Sayyid Qutb, Islam: the Religion of the Future (al-Mustaqbal li Hddha'l
Dtn) [no translator] (Delhi: Markazi Maktabah Islam!, n.d.), 7.
18See Sayyid Qutb, Islam: the Religion of the Future, 19.
,9Yvonne Yazbeck Haddad, "The Qur'anic Justification for an Islamic
Revolution: The View of Sayyid Qutb", The Middle East Journal, 37. 1 (1983),
17.
20Issa J. Boullata, Trends and Issues in Contemporary Arab Thought
(Albany: State University of new York Press, 1990), 62.
21Sayyid Qutb, Ft Zilal al-Qur'dn, 1: 15.
22Sayyid Qutb, Ft Zilal al-Qur'dn, 1: 16.
23< A'ishah 'Abd al-Rahman, al-Qur'dn wa'l-Tafstr al-'Asrt, 16. It is not
clear whether, when referring to religion, she means that educating people,
developing the economy of the country, and establishing a strong government,
are to be considered religious.
24Sayyid Qutb, Ft Zilal al-Qur'dn, 1: 18.
25See, e.g. the Qur'an (13:11): "... Verily God does not change the state
of a people till they change themselves. When God intends misfortune for a
people no one can avert it, and no saviour will they have apart from Him".
26See Helmut Gatje, The Qur'an and Its Exegesis: Selected Texts with
Classical and Modern Muslim Interpretations, tr. and ed. Alford T. Welch
(London: Routledge and Kegan Paul, 1971), 31. Apart from its textual source,
this view derives from the logical consequence of the conviction that the Qur'an
is a system, whose elements support each other.
27Sayyid Qutb,_Ft Zilal al-Qur'dn, 4: 2049-50.
28See, e.g. 'A'ishah 'Abd al-Rahman, al-Shakhsiyyah al-Isldmiyyah:
Dirdsah Qur'dniyyah, 2nd ed. (Beirut: Dar al-'Ilm H'l-Malayln, 1977), 123-4;
'A'ishah'Abdal-Rahm^Maga/^ 117; 'A'ishah
'Abd al-Rahman, al-Tafstr al-Baydnt li'l-Qur'dn al-Kartm, 2: 181-3.
29'A'ishah 'Abd al-Rahman, al-Qur'dn wa Qaddya 'l-Insdn, 2nd ed.
(Beirut: Dar al-'Ilm li'l-Malayin, 1978), 147-8.
^Sayyid Qutb's exegesis of the Qur'an can be found in his major work, Ft
Zilal al-Qur'dn. Bint al-Shati"s interpretation of the Qur'an does not cover the
whole Qur'an. She has only interpreted the last juz' of the Qur'an. See 'A'ishah
'Abd al-Rahman, al-Tafstr al-Baydnt li'l-Qur'dn al-Kartm,Vo\. 1. See also
'A'ishah 'Abd al-Rahman, al-Tafstr al-Baydnt li'l-Qur'dn al-Kartm, Vol. 2.
3IIssa J. Boullata, "Modern Qur'an Exegesis: A Study of Bint al-Shati"s
Method", The Muslim World, 64 (1971), 105. Muhammad ibn 'Abd Allah al
Zarkashl in al-Burhdn ft 'Ulum al-Qur'dn, ed. Mustafa 'Abd al-Qadir 'Ata'

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 16 shalahudin KAFRAWi/Methods of Interpreting the Qur'an

(Beirut: Dar al-Kutub al-'Ilmlyah, 1988), 1: 62, points out that despite the
importance of the application of this concept, many mufassirs ignore it.
32Bint al-Shati' explains these principles as a summary of her husband's
work. For more detail, see Amln al-Khuli, Manahij al-Tajdid fi'l-Nahw wa'l
Baldghah wa 'l-Tafsirwa 'l-Adab (Cairo: Dar al-Ma'rifah, 1961), 302-14.
33< A'ishah 'Abd al-Rahman, al-Tafsir al-Baydni li'l-Qur'dn al-Karim,
2: 24-8.
344 A'ishah 'Abd al-Rahman, al-Vjdz al-Baydni li'l-Qur'dn wa Masd'il Ibn
al-Azraq: Dirasah Qur'dniyyah Lughawiyyah wa Baydniyyah, 2nd ed. (Cairo:
Dar al-Ma'arif, 1987), 155.
35'A'ishah 'Abd al-Rahman, Maqalfi'l-Insdn: Dirasah Qur'dniyyah, 117.
36'A'ishah 4Abd al-Rahman, al-Vjdz al-Baydnili'l-Qur'dn wa Masd'il Ibn
al-Azraqt 214-5.
37For further discussion, see ibid., 207-38.
38For further discussion on the tools needed to interpret the Qur'an, see,
e.g. 'A'ishah 'Abd al-Rahman, al-Qur'dn wa 'l-Tafsir al-'Asri, 66-79; Fazlur
Rahman, Islam, 2nd ed. (Chicago: University of Chicago Press, 1979), 41; Jalal
al-DIn 'Abd al-Rahman al-Suyutl, al-Itqdn ft 'Ulum al-Qur'dn, ed. Muhammad
Ibrahim (Cairo: Dar al-Turath, 1985), 3: 174-201.
39<A'ishah 'Abd al-Rahman, al-Tafsir al-Baydni li'l-Qur'dn al-Karim,
2: 10-1.
40'A'ishah 'Abd al-Rahman, in al-Qur'dn wa'l-Tafsir al-'Asri, 66-79,
stresses that exegetes should specialize in practical terms. She gives some
criteria to be fulfilled by those who want to interpret the Qur'an: first,
understanding the Arabic in which the Qur'an was revealed; second, knowing
the history of Islam; third, knowing the science of the Qur'an such as qird'dt,
muhkam and mutashdbih, and tartib al-nuzul; fourth knowing Hadith. However,
without giving any explanation, Bint al-Shati' chooses not to rely on Hadith very
much in her interpretation.
4,See, e.g. Sayyid Qutb, Fi Zilal al-Qur'dn, 6: 3306-16. Compare
Muhammad Ahmad Khalaf Allah, al-Qur'dn waMushkildtHaydtina 'l-Mu ldsirah
(Cairo: Maktabat al-Anglo al-Misriyyah, 1967), 30-1; and Mahmud Shaltut,
Il'l-Qur'dn al-Karim (Tehran: Munazzamat al-A'lam al-Islaml, 1985), 11-4.
42'A'ishah 'Abd al-Rahman, al-Tafsir al-Baydni li 'l-Qur'dn al-Karim,
2: 11.
43See 'A'ishah 'Abd al-Rahman, al-Tafsir al-Baydni li 'l-Qur'dn al-Karim,
1: 176-7; Ibid., 2: 79-82; and 'A'ishah 'Abd al-Rahman, Muqaddimah fi'l
Manhaj,. 133-4; 'A'ishah 'Abd al-Rahman, al-Qur'dn wa Qaddya 'l-Insdn,
17-19.
^For her refutation against the use of Biblical materials, see 'A'ishah 'Abd
al-Rahman, al-Qur'dn wa 'l-Tafsir al-'Asri, 26-32. See also Mustafa Mahmud,
al-Qur'dn: Muhdwalah li'l-Fahm al-'Asri li 'l-Qur'dn (Beirut: Dar al-'Awdah,
1979).
45'A'ishah 'Abd al-Rahman, al-Tafsir al-Baydni li 'l-Qur'dn al-Karim,
2: 11.

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 Islamic Studies 37:1 (1998) 17

46Qur'an, 100: 1-11.

47'A'ishah 'Abd al-Rahman, al-Tafsir al-Baydni li'l-Qur'dn al-Karim,
2: 103-10.
48Sayyid Qutb, Fi Zlal al-Qur'dn, 6: 3957-9. See also Sayyid Qutb,
Mashahid al-Qiydmah, 50-51.
49Sayyid Qutb, Mashahid al-Qiydmah, 8. For his theoretical work, see
Sayyid Qutb, al-Taswir al-Fanni fi'l-Qur'dn (Cairo: Dar al-Ma'arif, 1962).
50Compare Dawud al-'Attar, Mujaz 'Ulum al-Qur'dn,. 2nd ed. (Beirut:
Mu'assasat al-Aiami li'l-Matbu'at, 1979), 73-7.

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