The Qur’anic Sciences in Islam

By: Rasoul Imani Khoshkhu
Qur’anic sciences are a collection of sciences that are used to understand the Qur’an and respond to misunderstandings regarding its validity and divine origin. It addresses issues such as the revelation of the Qur’an, its order, method of collection, writing it, its recitation, and nasikh1 and mansukh2 verses in the Qur’an. This does not include the sciences of the Qur’an regarding sciences such as theology, cosmology, and anthropology. The Qur’anic sciences deal with various issues about the Qur’an from an outsider’s perspective3.
The necessity of studying Qur’anic sciences is that looking through the meaning of the Qur’an is meaningful if first it is proved that the Qur’an is from God. To reach the original message descended upon the Prophet (s), it must be first clarified whether all the recitations (qira’at) versions or some of them lead us to the original message. Regarding the issue of naskh4, recognition of a mansukh verse from a nasikh verse is also a prerequisite.

Historical Background and Related Works
The first figures who studied issues under this discipline were among the companions of the Prophet (s). Scholars of Qur’anic sciences believe that from among the companions of the Prophet (s), Ali ibn Abi Talib (a) was one of the pioneers in Qur’anic sciences; another eminent figure in the field was Ibn Abbas5.
However, topics related to Qur’anic sciences were organized in the second century AH. It is important to notice that Qur’anic sciences as understood today are different from what was meant in the early centuries AH. In the past, Qur’anic sciences also included topics discussed in hermeneutics, but later, due to the variety of topics, hermeneutic issues about the Qur’an became separate from Qur’anic sciences.
Generally, the related works in Qur’anic sciences are classified in four groups:
1. Works written in the early centuries in a specific branch of Qur’anic sciences. Distinguished authors who wrote such works include: Yahya ibn ‘Umar (d. 89 AH) who wrote a book regarding the recitations (qira’at) of the Qur’an; Hasan Basri (d. 110 AH), author of Nuzul al-Qur’an wa ‘Adad Ay al-Qur’an; Abdullah ‘Amir Yahsibi (d. 118 AH), author of IkhtilafMasahif al-Sham wa al-hijaz; Ata ibn Abi MoslimMaysirah al-Khurasani,
the pioneer in collecting rulings of the Qur’an, Aban ibn Taghlab (d. 141 AH); the first author in the science of the recitation (qira’at) of the Qur’an, Khalil ibn Ahmad Farahidi (d. 170 AH); the inventor and author in dots and drawings, Ali ibn Abdullah Sa‘di, an ingenious author in the events of revelation (asbab al-nuzul); Muhammad ibn Junayd (d. 281 AH), a scholar in the analogies of the Qur’an and Muhammad ibn Yazid Wasiti (d. 306 or 309 AH), the leading writer on miracles of the Qur’an and author of Miracles of the Qur’an available to use today6.
2. Books regarding various branches of Qur’anic Sciences.
3. Works by authors who attempted to include all issues related to Qur’anic sciences such as: Al-Burhan fi ‘Ulum al-Qur’an, the most comprehensive work in Qur’anic sciences by Zarkashi in the eighth century, and Jalal al-Din Suyuti’s7 Al-Itqan fi ‘Ulum al- Qur’an, one of the most important references in Qur’anic sciences inspired by Al-Burhan.
In recent centuries, valuable works have been published with similar approach in Qur’anic sciences, among of which are: Manahil al-Irfan fi ‘Ulum al-Qur’an by Muhammad ‘Abdul Azim Zarqani, Mabahith fi ‘Ulum al-Qur’an by Dr. SubhiSalih, Haqa’iqHammahHawlal-‘Ulum al-Qur’an by Sayyid Ja’farMurtadaAmili and Al-Tamhid fi ‘Ulum al- Qur’an by Muhammad HadiMa‘rifat.
4. Commentaries at the beginning of which exegetes have discussed some issues of the Qur’anic sciences such as Jami‘ al-Tafasir by RaghibIsfahani, and Ala’ al-Rahman by Sheikh Muhammad JavadBalighi, Tafsir by Qurtubi, Tafsir by Ibn Kathir, Tafsir by Tabari and Tafsir Ala’ al-Rahman8.

Significant Topics Studied in Qur’anic Sciences
The following are some of the most fundamental topics in Qur’anic Sciences: Revelation Studies focuses on the nature of revelation from the viewpoint of the Qur’an, the different types of revelation, and the relation between revelation and infallibility.
Miraculousness of the Qur’an covers issues such as different aspects of its miraculous nature in both its language and content.
Compilation of the Qur’an covers the different ways the Qur’an was descended (either gradually or at once), the order in revelation, and the way of writing the Qur’an and different recitations.
Immunity of the Qur’an studies immunity of the Qur’an from any type of distortion; it also focuses on historical evidence for the frequency of reports on the singularity of the text of the Qur’an, and answers questions raised by the believers regarding its distortion.
Principles of understanding the Qur’an includes issues such as the possibility of understanding and interpreting the Qur’an, linguistics of the Qur’an, the means and resources for interpreting the Qur’an, the way of distinguishing mubkam9 verses from mutashabih10 verses, and understanding nasikh (abrogating) and mansukh (abrogated) verses.
8-The Science of Exegesis
Qur’anic exegesis is amongst the primary Islamic sciences. Through the use of various methods, this science expounds upon the intricate meanings of the Holy Qur’an. These methods may include the use of Qur’anic verses [to shed light upon other verses], the narrations of theInfallibles (a), and the intellect11. In this sense, exegesis differs from ta’wil12.
Through the use of Arabic linguistics and the rational principles of speech and dialogue, exegesis is the study of the apparent meaning of the Qur’an. Ta’wil, on the other hand, considers the hidden aspects and meanings which otherwise cannot be ascertained using these methods13.

History
The history of this science is rooted in early days of Islam. The Prophet of Islam (s) is the first person, who upon the command of God, was tasked with explaining the divine verses to the masses14. After him, the Ahlul Bayt and their companions used the Qur’an and narrations left by the Prophet (s) to expound upon the verses.
In the second century, manuscripts that were translated and the influence of Roman and Iranian ideology amongst the Muslims led to the introduction of intellectual reasoning as another method of approaching Qur’anic exegesis.
The centuries that followed brought about the development of various sciences. Scholars, through the scope of their respective fields, referred to the Qur’an to expand upon the verses that discussed matters pertaining to their area of expertise. This resulted in the emersion of exegeses from perspectives such as Islamic theology (kalam), mysticism, and jurisprudence (fiqh).
The scholars’ efforts in collecting the narrations of the Infallibles (a) and the dedication of exegetes in striving to understanding Qur’anic concepts can be witnessed today in the invaluable inheritance they left for seekers of religious knowledge. Of course, benefiting from these works requires a structured course of study and comprehensive research skills.

The Most Important Methods of Exegesis
The most important methods of exegesis include:

A) Interpreting the Qur’an by the Qur’an
In this method, the exegete aims to explain the meaning of the verse by making reference to another verse. In other words, the goal is to create a connection between the two verses to display the hidden meaning of one verse by means of the other.
The most common sub-methods of this approach consist of:
a) Referring mutashabih15 verses to those which are muhkam16
b) Exegesis of absolute (mutlaq) verses in light of conditional (muqayyid)
c) Exegesis of general (am) verses in light of specific (khas) verses
d) Explaining brief (mujmal) verses through the use of those which are expressive (mubayyin) or detailed (mufassal)
e) Determining the application of a verse through the means of other verses
f) Using the context or style of the verse in exegesis
g) Considering similar verses, giving attention to opposing verses and resolving any apparent differences
h) Using other verses to determine Qur’anic expressions,
i) Selecting one meaning over others by considering different Qur’anic verses
j) Collecting abrogating (nasikh) and abrogated (mansukh) verses
The following are among the most important books in which the method of explaining the Qur’an by means of the Qur’an has been extensively used:
Al-Mizan fi Tafsir al-Qur’an by ‘Allamah Tabataba’i (1321-1402 AH)
Al-Qur’an fi Tafsir al-Qur’an bi al-Qur’an by Muhammad Ñadiq Tehrani (a contemporary exegete)
Ala’ al-Rahman fi Tafsir al-Qur’an by Shaykh Muhammad Jawad Balaghi17.

B) Interpreting the Qur’an by Hadiths
The method of exegeses through narrations is one of the oldest and most common methods of Qur’anic exegesis. In this method, to interpret the meaning of the verses, the exegete makes use of the hadiths of the Prophet (s) and the Ahlul Bayt (a). The use of this method began during the time of the Prophet (s) and continued throughout the lives of the Ahlul Bayt (a) and their companions. Ultimately, these works were gathered into valuable compilations of exegesis.
In brief, the application of narrations in Qur’anic exegesis is described as follows: Interpretation of the words within a verse, applying verses to different cases, expressing the intricate details and conditions of verses pertaining to Islamic law, explaining abrogating (nasikh) andabrogated (mansukh) verses, and stating the conditions in which verses were revealed along with their inner meaning and ta’wil.
The following are the most important and renowned Shi‘a narration- based exegesis:
Tafsir al-Qummi by Ali ibn Ibrahim ibn HashimQummi (born 307 AH)
Tafsir al-‘Ayyashi by Abu Nadr Muhammad ibn ‘AyyashSamarqandi
Tafsir al-Safi by MullaMuhsinFaydKashani (1007-1091 AH)
-Al-Burhan by Sayyid HashimHusayniBahrani (born 1107 AH)
-TafsirNur al-Thaqalayn by ‘Ali ibn Jum‘ah ‘ArusiHuwayzi (born 1112 AH)

C) Intellectual Interpretation of the Qur’an
The intellectual approach to exegesis – often titled the ijtihadi approach – holds a special place amongst the methods of exegesis. In this method, intellectual reasoning in the form of logical evidence (qara’in) and proofs are used to gather verses and narrations. For example, logic dictates that when the Qur’an states, “the hand of Allah is above their hands” (48:10), what is intended is certainly not a hand as a limb with five fingers.
The clear reason is that God is not a material being who is limited in creation or capable of being annihilated. He is infinite and immortal by nature. He possesses no beginning or end in His existence. Bearing this in mind, we understand verse 48:10 to mean that the power of God is above all else.
Though the companions of the Prophet (s) and the next generation (tabi’in) held narrations pertaining to exegesis in high esteem, they also considered reflection, deliberation, and intellectual reasoning to be the foundation of understanding verses. They looked at narrations as one of the prerequisites in understanding the Qur’an. Of course, incases where narrations did not refer to the meaning of a particular verse, they used the intellect to discover the meanings of the Qur’an18.
Among the Shi‘a books of exegesis that implement the intellectual approach one may refer to:
-al-Tibyan by Shaykh al-Tusi
-Majma‘ al-Bayan by Tabarsi
-al-Mizan fi Tafsir al-Qur’an by ‘Allamah Sayyid Muhammad Husayn Tabataba’i
1. Those ayahs which bring a new rule over a previous rule.
2. The ayahs, rule of which have been abrogated by other ayahs.
3. CF. Eskandarloo, Mohammad Javad, Ulum Qur’ani (excerpting from speech scripts of Ayatullah Ma’rifat’s classes), p. 12.
4. Abrogation of a rule by bringing a new rule over a previous rule in a later descended ayah.
5. Zarkashi, Mohammad ibn Bahadur, Al-Burhan fi Ulum al-Qur’an, vol. 2, p. 87.
6. Javan Arasteh, Husayn, Darsnameh Ulum Qur’ani, p. 32.
7. d. 911 AH
8. Ibid.. p. 22.
9. Verses having explicit meaning
10. Verses having implicit meaning
11. Ridayi Isfahani, Mohammad Ali, Methods and Directions of Qur’anic Exegesis.
12. Derived from the root word ‘awwala’, the word ta’wil literally means to ‘explain’ or ‘interpret’. As an expression, it is defined as the skill used in expounding upon the inner and concealed meanings of the Qur’an.
13. Rajabi, Mahmud, The Method of Qur’anic Exegesis, Page 20.
14. “…{and sent them} with manifest proofs and scriptures. We have sent down the reminder to you so that you may clarify for the people that which has been sent down to them, so that they may reflect.” Chapter Nahl, Verse 44.
15. These are the verses which can possess many meanings according to the rules of the Arabic language. Therefore, assigning meanings to these verses requires thorough thinking so that an appropriate understanding is derived from them.
16. These are the verses which possess only one meaning according to the rules of the Arabic language. Therefore, the meanings of these verses are clearly known.
17. Born in 1352 AH.
18. Amid Zanjani, Abbas Ali, The Foundations and Methods of Qur’anic Exegesis, p. 331.