The Formation of the Classical Tafsir Tradition
While one may question the title of the book under review, there is little doubt that Walid Saleh’s revised Yale doctoral dissertation is a major development in Qur’anic studies and, in particular, of the exegetical traditions in Islam. Al-Tha`labi was important, but remains neglected in the field....
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International Institute of Islamic Thought
2007
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oai:doaj.org-article:8f131e51360042de9d553ff0e39e26902021-12-02T19:23:17ZThe Formation of the Classical Tafsir Tradition10.35632/ajis.v24i3.15372690-37332690-3741https://doaj.org/article/8f131e51360042de9d553ff0e39e26902007-07-01T00:00:00Zhttps://www.ajis.org/index.php/ajiss/article/view/1537https://doaj.org/toc/2690-3733https://doaj.org/toc/2690-3741 While one may question the title of the book under review, there is little doubt that Walid Saleh’s revised Yale doctoral dissertation is a major development in Qur’anic studies and, in particular, of the exegetical traditions in Islam. Al-Tha`labi was important, but remains neglected in the field. A Sunni author widely cited by Shi`i exegetes and polemicists, a traditionist who drew upon Sufi commentaries, and a Muslim thinker interested in pre-Islamic religious lore, he had a major influence on the development of the Islamic East’s exegetical traditions. This is signalled by citations from his famous exegesis Al-Kashf wa al-Bayan, a monumental work that still awaits a critical edition, and by the disputes during the medieval period over his probity and reliability. After a useful introduction to the problematic of exegesis, the book comprises seven chapters. The introduction is not, however, free from contention. Saleh would like to argue that al-Tha`labi represents the “intellectual victory” of Sunnism during a period when it was “weak but most culturally open”; Sufi exegesis was co-opted some time before al-Ghazzali, Shi`ism through the incorporation of philo-`Alid material, and rationalism “dethroned by proclaiming the salvific power of belonging to the Muslim community.” I am not so sure. While Al-Kashf was influential, al-Tha`labi was widely derided in the medieval Sunni tradition, not least by every Islamicist’s favourite bête noire Ibn Taymiyya. His supposed “inclusive” Sunnism was clearly not favored in a time when Sunni political power dominated and was institutionally perpetuated in the madrasah. The gradual development of the nature of Sunni consensus and hegemony probably explains the process of al-Tha`labi’s work and its reception ... Sajjad H. RizviInternational Institute of Islamic ThoughtarticleIslamBP1-253ENAmerican Journal of Islam and Society, Vol 24, Iss 3 (2007) |
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DOAJ |
| language |
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| topic |
Islam BP1-253 |
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Islam BP1-253 Sajjad H. Rizvi The Formation of the Classical Tafsir Tradition |
| description |
While one may question the title of the book under review, there is little
doubt that Walid Saleh’s revised Yale doctoral dissertation is a major development
in Qur’anic studies and, in particular, of the exegetical traditions in
Islam. Al-Tha`labi was important, but remains neglected in the field. A Sunni
author widely cited by Shi`i exegetes and polemicists, a traditionist who drew upon Sufi commentaries, and a Muslim thinker interested in pre-Islamic
religious lore, he had a major influence on the development of the Islamic
East’s exegetical traditions. This is signalled by citations from his famous
exegesis Al-Kashf wa al-Bayan, a monumental work that still awaits a critical
edition, and by the disputes during the medieval period over his probity
and reliability.
After a useful introduction to the problematic of exegesis, the book
comprises seven chapters. The introduction is not, however, free from contention.
Saleh would like to argue that al-Tha`labi represents the “intellectual
victory” of Sunnism during a period when it was “weak but most culturally
open”; Sufi exegesis was co-opted some time before al-Ghazzali,
Shi`ism through the incorporation of philo-`Alid material, and rationalism
“dethroned by proclaiming the salvific power of belonging to the Muslim
community.” I am not so sure. While Al-Kashf was influential, al-Tha`labi
was widely derided in the medieval Sunni tradition, not least by every
Islamicist’s favourite bête noire Ibn Taymiyya. His supposed “inclusive”
Sunnism was clearly not favored in a time when Sunni political power dominated
and was institutionally perpetuated in the madrasah. The gradual
development of the nature of Sunni consensus and hegemony probably
explains the process of al-Tha`labi’s work and its reception ...
|
| format |
article |
| author |
Sajjad H. Rizvi |
| author_facet |
Sajjad H. Rizvi |
| author_sort |
Sajjad H. Rizvi |
| title |
The Formation of the Classical Tafsir Tradition |
| title_short |
The Formation of the Classical Tafsir Tradition |
| title_full |
The Formation of the Classical Tafsir Tradition |
| title_fullStr |
The Formation of the Classical Tafsir Tradition |
| title_full_unstemmed |
The Formation of the Classical Tafsir Tradition |
| title_sort |
formation of the classical tafsir tradition |
| publisher |
International Institute of Islamic Thought |
| publishDate |
2007 |
| url |
https://doaj.org/article/8f131e51360042de9d553ff0e39e2690 |
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AT sajjadhrizvi theformationoftheclassicaltafsirtradition AT sajjadhrizvi formationoftheclassicaltafsirtradition |
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