Comparative-contrastive exegesis

The present chapter is a holistic and methodical comparative-contrastive practical exegetical analysis of copious examples of āyahs and sūrahs that can vividly mirror the differences in exegetical opinion among the various schools of Qur’anic exegesis and their relevant theologians. This chapter will provide linguistic, stylistic, jurisprudence, and historical informative details with regard to a given āyah or sūrah. The school of scientific exegesis will also be referred to whenever deemed necessary according to the āyah or sūrah under investigation. We shall also explain, within a historical context, the influence of the Judeo-Christian milieu, known as the Jewish anecdotes (al-isrā’īliyyāt) upon Qur’anic exegesis. The comparative-contrastive exegetical views represent a rich blend of the miscellaneous approaches of the schools of Qur’anic exegesis of the formative, the recording, and the modern phases. The following discussion is, thus, based on the exegetical works of classical and modern exegetes who are listed in the bibliography. The present exegetical account is based on major mainstream and non-mainstream exegetes such as Abu al-Su^cūd (1999); Abu Ḥaiyān (2001); al-^cAiyāshi (n.d.); al-Ālūsi (2001); al-^cĀmili (1993); ^cArābi (2006); al-^cAskari (n.d.); al-Baiḍāwi (1999); Baiyūḍ (2005); al-Balkhi (2007); al-Biqā^ci (1995); al-Farrā’ (1989 and 2002); al-Ghazāli (2004); al-Ḥallāj (2004); Ḥawwah (2003); Ibn ^cAbbās (2005); Ibn ^cAjībah (2002); Ibn ^cArabi (1978); Ibn ^cĀshūr (n.d.); Ibn ^cAṭiyyah (1991); Ibn Kathīr (1993); Iṭfaiyish (1994); al-Jaṣṣāṣ (1994); al-Jubbā’i (2007); al-Kāshāni (1959); al-Khalīli (1988); al-Khāzin (1995); al-Māturīdi (2005); Muqātil (2003); al-Naḥḥas (2001); al-Nasafi (1996); al-Qinnūji (1995); al-Qummi (1983); al-Qurṭubi (1997); Quṭb (1996); al-Ṣādiq (2002); al-Ṣan^cāni (1999); al-Ṭabarāni (2008); al-Ṭabari (2005); al-Ṭabarsi (1997); al-Ṭabāṭabā’I (1962); al-Ṭa^cmi (2007); al-Ṭūsi (n.d.); al-Wahbi (1993); and al-Zamakhshari (1995).