The Necessity of Critical and Comparative Methodology in Exegesis

Coherence

A holistic worldview, by avoiding absolutism, facilitates a deeper understanding of the Holy Qur’an and reduces prejudices. This section highlights the significance of this perspective.

Avoiding the Dangers of Absolutism

Absolutism, which considers all others impure or misguided, leads to misery and prejudice and hinders the comprehension of religious truth and the goodness of believers.

Key Point: Absolutism, like a dark dust, obscures the truth of religion from view.

Absolutism, with its binary divisions (good/bad), prevents an understanding of the relative deficiencies and virtues in humans. Instead of accepting relative shortcomings, this perspective leads to prejudice and incorrect judgment.

Avoiding absolutism aids in understanding religious truth and reducing prejudice. This section clarifies the risks of absolutism.

Summary

The concept of “Ḍāl” and “Ḍāllīn” in the Holy Qur’an, like a luminous torch, clarifies the degrees of misguidance and guidance within the system of existence. This interpretation, adopting a wisdom-based and epistemic approach, demonstrates the breadth and relativity of this concept, encompassing minor deficiencies to severe deviations. Attributing Ḍāl to prophets and believers signifies relative deficiency compared to divine perfection, and distinguishing between Ḍāl, Aḍall, and Muḍill reveals the semantic complexities of these terms. A holistic worldview, by recognising relative deficiencies in all humans, avoids absolutism and prejudice and contributes to a deeper understanding of the Holy Qur’an. This analysis invites reflection on one’s own shortcomings and the pursuit of continuous guidance while emphasising relativity in understanding truth.

Verse 7 of Al-Fātiḥah, “Ṣirāṭ al-ladhīna an‘amta ‘alayhim ghayr al-maghḍūb ‘alayhim wa lā al-ḍāllīn”, complements the preceding supplication for guidance and, by highlighting the path of the favoured, mentions the two groups of maghḍūb ‘alayhim and ḍāllīn as divergent paths. This interpretation, adopting a critical and scholarly approach, examines the concepts of “maghḍūb ‘alayhim” and “ḍāllīn,” and, based on Qur’anic verses, avoids restricting these concepts to specific groups, analysing them within a universal and inclusive framework.

The Necessity of Critical and Comparative Methodology in Exegesis

The exegesis of Al-Fātiḥah in this discussion is grounded in a comparative and critical method. This approach necessitates careful examination of the views of previous commentators and their comparison with the Qur’anic text to prevent one-sidedness and blind imitation.

Key Point: A comparative approach in exegesis, by evaluating commentators’ opinions and referencing the Qur’an, aids in a more precise understanding of the verses.

This method acts like a mirror reflecting diverse viewpoints, thereby illuminating the truth of Qur’anic meanings.

Critique of a Single-Source Approach

A single-source approach, which relies solely on one commentator, leads to incomplete and limited comprehension. Reviewing the opinions of others allows for understanding differences and fostering innovation.

This critique functions like an invitation to open windows of the mind, letting the light of truth shine from multiple angles.

The comparative and critical method, by examining commentators’ opinions and comparing them with the Qur’an, enriches interpretation and prevents blind imitation.

Limitations in Religious Knowledge and the Necessity of Innovation

Certain limitations in religious knowledge, including rigidity and resistance to critique of predecessors, have hindered the advancement of exegetical scholarship. This approach has led to imitation of pious predecessors and restricted innovation.

Key Point: Rigidity in religious knowledge, by limiting critique and innovation, impedes the progress of exegetical scholarship.

This rigidity functions like a chain restraining the mind from soaring in the sky of knowledge.

Reconsidering the Concept of the Pious Predecessors

The term “pious predecessors” refers to virtuous and ethical individuals of the past, not necessarily superior in knowledge and understanding. Scientific progress and temporal changes make it possible for subsequent generations to surpass them.

This reconsideration is akin to unlocking a lock that had imprisoned the past as the sole reference of truth.

Changing Methodology in the Exegesis of Al-Baqarah

In the exegesis of Al-Baqarah, due to limitations in religious knowledge, a different approach has been adopted that encourages independent and comparative study rather than general acceptance of assertions.

This approach is like a seed planted in the mind of the audience, destined to grow into the tree of independent thought.

Limitations in religious knowledge, particularly rigidity, have hindered critique and innovation in exegesis. Reconsidering the concept of pious predecessors and promoting independent study facilitates the advancement of exegetical knowledge.

Analysis of the Universal Concepts of Maghḍūb ‘Alayhim and Ḍāllīn

The concepts of “maghḍūb ‘alayhim” and “ḍāllīn” in the verse are not restricted to specific groups such as Jews and Christians, but encompass all deviations, including among Muslims.

Key Point: The concepts of maghḍūb ‘alayhim and ḍāllīn refer to general deviations in all societies, including Muslims.

This universality functions as a window opening the view from narrow ethnic prejudices to the broad horizon of truth.

Reference to Qur’anic Verses

For the concept of “maghḍūb,” there are 14 verses, and for “ḍāl,” there are 190 verses in the Qur’an, indicating the prevalence of these concepts. This reference prevents restricting interpretation to particular groups.

These references function like stars illuminating the sky of Qur’anic meanings.

The General and Specific Relationship Between Maghḍūb and Ḍāll

The relationship between “maghḍūb ‘alayhim” and “ḍāllīn” is general and specific, not equal. Every maghḍūb is ḍāll, but not every ḍāll is necessarily maghḍūb.

This relationship resembles a branch grown from the tree of misguidance, but only some branches lead to divine wrath.

The concepts of “maghḍūb ‘alayhim” and “ḍāllīn,” in a universal approach, refer to general deviations. Referencing Qur’anic verses and clarifying the general-specific relationship aids in precise understanding.

The Primacy of Divine Mercy Over Wrath

Divine mercy precedes wrath. God’s wrath is an active attribute, limited to specific instances, whereas mercy is intrinsic and universal.

Key Point: Divine mercy, as an inherent attribute, takes precedence over wrath, which is an active and limited attribute.

This precedence is like an ocean that absorbs the limited waves of wrath within itself.

Critique of a Fearful Image of God

Some exegeses portraying God as irritable and wrathful are incompatible with His merciful reality. Even in the face of misguidance, God predominantly guides rather than punishes.

This critique is like lifting a veil from God’s merciful face, revealing the light of His love.

Degrees of Deviation and Divine Justice

The degrees of deviation, from misguidance to wrath, indicate the systematic nature of divine justice. These stages warn believers to avoid deviation while remaining accompanied by divine mercy.

These degrees function like steps guiding humans toward self-awareness and correction.

Divine mercy, as an inherent attribute, precedes wrath, correcting the fearful image of God. The degrees of deviation, reflecting the systematic nature of divine justice, guide believers toward guidance.

Critique of Historical and Social Obstacles and the Influence of Insecurity on Exegesis

Historical insecurities have hindered free and comprehensive writing of exegesis. Past commentators, due to social and political limitations, could not fully elucidate meanings.

Key Point: Historical insecurities have impeded the free and comprehensive writing of exegesis.

These limitations are like a cage preventing the free flight of the birds of thought.

The Influence of Piety and Taqiyya on Exegesis

Piety and taqiyya, especially under insecure conditions, affected the writing of exegesis and compelled commentators to exercise caution and self-censorship.

This influence is like a shadow falling over the commentator’s pen, preventing the explicit expression of truth.

Historical insecurities and taqiyya have been major obstacles to free exegesis, highlighting the necessity for revisiting and composing new commentaries.

Summary

The present exegesis of the phrase “ghayr al-maghḍūb ‘alayhim wa lā al-ḍāllīn” analyses the concepts of “maghḍūb ‘alayhim” and “ḍāllīn” within a universal framework, avoiding restricting them to specific groups. Reference to Qur’anic verses and clarification of the general-specific relationship between these concepts contributes to a deeper understanding of the verse. The precedence of divine mercy over wrath presents a balanced and merciful image of God, and the degrees of deviation guide believers toward guidance. Critiquing the limitations of religious knowledge and historical obstacles emphasises the need for a scholarly and innovative approach to exegesis.

The final verses of Al-Fātiḥah, particularly “ghayr al-maghḍūb ‘alayhim wa lā al-ḍāllīn”, hold a special position in explaining the path of guidance and deviation. This exegesis carefully examines the examples of maghḍūb ‘alayhim and ḍāllīn and, by critiquing incorrect traditional applications, emphasises the qualitative and quantitative distinction between these two groups.

Limitations and Scarcity of Exegetical Traditions and Scholarly Capacity of the Imams

The exegetical narrations transmitted from the Imams regarding the Holy Qur’an are scarce due to historical, political, and social obstacles. This scarcity is not due to the inability of the Imams but rather the lack of opportunity and freedom to widely explain Qur’anic knowledge.

This limitation is like a spring that, due to obstacles, could not flow into a rushing river.

Key Point: The scarcity of exegetical narrations from the Imams is attributable to historical and political obstacles, not their scholarly incapacity.

Immense Exegetical Capacity of the Imams

The Imams, especially the Commander of the Faithful, possessed limitless capability in elucidating Qur’anic knowledge. With opportunity and freedom, they could have presented vast oceans of Qur’anic understanding.

This capability is like a light that, if the clouds of limitation were removed, would illuminate the world.

Key Point: The Imams possessed infinite scholarly capacity in Qur’anic exegesis, but obstacles prevented its full realization.

Misunderstanding Narrations and Critique of Incorrect Applications

The few existing narrations, due to inaccuracy or misunderstanding, have sometimes been interpreted incorrectly. These erroneous interpretations indicate insufficient attention to the content of narrations and neglect of Qur’anic knowledge.

These misunderstandings resemble broken mirrors distorting the reflection of truth.

Key Point: Misunderstandings of narrations result from inaccuracy and neglect of the depth of Qur’anic knowledge.

Critique of Traditional Applications

Some narrations, such as those in Tafsīr Qummī, due to being mursal or lacking strong chains of transmission, cannot form a definitive basis for exegesis. Nevertheless, even these narrations, if properly understood, align with the view distinguishing maghḍūb and ḍāllīn.

This critique serves as a warning to an artist who relies on imaginary lines instead of depicting reality.

Distinguishing Maghḍūb ‘Alayhim and Ḍāllīn

Maghḍūb are a small but dangerous group. They are few yet influential, and due to malice, obstinacy, and intellectual disbelief, they incur divine wrath. This group, as leaders of disbelief, misguides others.

Maghḍūb resemble dark shadows that obscure the light of guidance through obstinacy.

Key Point: Maghḍūb are few but influential, and due to malice and obstinacy, incur divine wrath.