Journal articles on the topic 'Exegesis'
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Mufida, Luluk Inda Rini, and Ghozi Mubarok. "Isra'iliyyat dalam Tafsir Modern: Studi Tentang Turunnya Adam dari Surga." Mutawatir : Jurnal Keilmuan Tafsir Hadith 10, no. 2 (December 20, 2020): 365–89. http://dx.doi.org/10.15642/mutawatir.2020.10.2.365-389.
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The narration of isrā’īlīyāt in the Qur’anic exegesis has been an object of criticism in modern times. However, the modern Qur’anic exegesis are not entirely free from the isrā’īlīyāt. This article seeks to examine the distribution of the isrā’īlīyāt in the writings of modern Qur’anic exegesis and their attitude towards it. By explicating the story of Adam’s falling from the heaven, it attempts to delve into four modern Qur’anic exegeses, namely Rashīd Riḍā, Hamka, M. Quraish Shihab, and Thoifur ‘Ali Wafa. This article argues that, first, those Qur’anic exegesis are not uninfected with the isrā’īlīyāt, although the number varies each other. In this case, Tafsīr Firdaws al-Na‘īm and Tafsir Al-Azhar ranks as the highest interpretation used isrā’īlīyāt. Second, the attitude of modern exegetes towards the isrā’īlīyāt is also not singular. Rashīd Riḍā and Buya Hamka tend to approach the isrā’īlīyāt in a critical manner. Quraish Shihab, although still narrating isrā’īlīyāt in his work, he tends to regard it as an insignificant source in the Qur’anic exegesis. While Thoifur tends to be loose and accommodating the isrā’īlīyāt.
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Zomorod, Faridah. "The Fundamentals (Usul) of Maqasidi Tafsir." Journal of Contemporary Maqasid Studies 2, no. 1 (January 15, 2023): 1–34. http://dx.doi.org/10.52100/jcms.v2i1.94.
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This article discusses the topic of maqasid-based tafsir (exegesis) by investigating its origin based on the founding studies of early exegetes, and the renewed insights of the modern and contemporary maqasidi scholars and exegetes at the level of conceptualisation and applications. This paper aims to bring to light that the maqasid-based exegesis is not completely different from the early heritage of exegesis, nor is it different from the renewed exegesis in every era and place. Rather, it deserved such depiction because of the extra focus on maqasid and profound consideration of its implementation and activation. Moreover, this paper deliberates the rules, regulations, and conditions related to maqasid-based exegesis which are not exclusive to it, but they are part of the general rules and fundamentals of exegesis that guide the exegetes in dealing with the maqasid of the Holy Qur’an, which we consider as rational fundamentals of exegesis because they are related to the spectrum of reflection and independent reasoning.
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Razzaq, Dr Abdul, and Dr Zafar Iqbal. "تفسیرِ قرآن میں لغتِ عرب سے استشہاد کی حیثیت اور غلام احمد پرویز کے استدلالات کا تحقیقی جائزہ." ĪQĀN 3, no. 01 (February 1, 2021): 1–20. http://dx.doi.org/10.36755/iqan.v3i01.234.
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Principles of Quranic exegesis are illustration of Qur’an, gradually by Qur’an, Hadith, sayings of companions of holy prophet (SAW), Arabic literature, as well as rational reasoning. Study of Quranic commentaries reveals that, although, there is a consensus on these principles being used for Quranic exegeses but there are variations in understanding and application of these. In this context, the commentaries also differ from one scholar to other. One of these scholars is Ghulam Ahmad Pervaiz, author of Urdu exegesis of Qur’an, whose understanding and application of these principles completely differ from mainstream scholars. Pervaiz used the Arabic language and dictionary meanings as a basic source of Quranic exegeses, while other use it as secondary source. Similarly, Pervaiz rejected the principle of Quranic exegesis ‘illustration by Hadith’. This article discussed the validity and authenticity of Arabic language as a source of Quranic exegesis and Pervaiz’s application of it by disagreeing with mainstream scholars. Analysis made based on basic exegesis principles and historical traditional literature.
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Haftador, Hasan Rezaee, and Azam Khodaparast. "Ijtihad in Quranic Exegesis." Asian Social Science 11, no. 27 (November 22, 2015): 125. http://dx.doi.org/10.5539/ass.v11n27p125.
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<p>The ijtihadi method of Quranic exegesis is one of the popular and proper methods of interpretation of religious texts. It is superior to the methods of subjective opinion (<em>tafsīr bi al-ra</em><em>ʾ</em><em>y</em>) and narrative exegesis, and possesses many positive features and applications. These features, which are results of the evolution and comprehensiveness of ijtihadi exegesis as well as the multidisciplinary approach, have led to favourable reception of this method among Muslim exegetes. With a focus on the exegesis by Shaykh Ṭūsī, founder of the ijtihadi approach, exegetes have developed necessary conditions for using the method. These include jurisprudential, ethical, academic, and, most importantly in this approach, rational conditions. Muslim exegetes have provided valid reasons for ijtihadi tafsir including Quranic, narrative, and conventional rationales as well as the argument for the necessity of ijtihadi tafsir and the fact that it was an early method utilised by exegetes. Each of these rationales differ in their manner of presentation. However, all exegetes are unanimous that ijtihadi tafsir is permissible.</p>
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Ramli, Mohd Anuar, Muhammad Ikhlas Rosele, Mohd Farhan Md Ariffin, and Muhammad Izzul Syahmi Zulkepli. "Tafsir Feminis: Antara Rekonstruksi Tafsiran Mesra-Gender atau Huraian Pseudo-Ilmiah." Maʿālim al-Qurʾān wa al-Sunnah 14, no. 1 (June 1, 2018): 91–100. http://dx.doi.org/10.33102/jmqs.v14i1.120.
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This research tends to discuss on the feminist exegesis, a method which is emerging in the field of current discourse. It proposes new type of interpretations that prone to deconstruct the classical scholars' exegesis which are perceived as misogynistic and at the same time tends to propose and reconstruct a gender-friendly interpretation. In order to obtain those objectives, some example of exegetical works, range from the medieval and contemporary exegeses, from the traditionalists to the feminists' streams of exegeses being selected and compared. This analysis based on the issue of women's inheritance rights. Result from this research shows that there are divergences between both exegetical streams due to the differences in their exegetical methodologies that are being adopted. Although feminist exegesis method tries to present the new interpretation within the gender-equal orientation, but their methodology does not consider the authentic discipline of the Quran exegesis.
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Amru, Khobirul. "Polemik Penafsiran Ziyadah dalam Surah Yunus [10]: 26." Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir 1, no. 2 (October 1, 2021): 16–37. http://dx.doi.org/10.58404/uq.v1i2.38.
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This article is motivated by the existence of many versions with regard to the exegeses of term ziya>dah in Surah Yu>nus [10]: 26. To read at a glance concerning those diverse versions frequently feels vague and obscure. Moreover, figures behind all of those versions are exegetes whose integrities and capabilities in Quranic Exegesis are unquestionable, such as Ibn Abi> H{a>tim, al-Ma>turi>diy, al-Ma>wardiy, and Ibn al-Jauziy. This thing becomes the point of departure of the urgency to profoundly scrutinize those diverse versions of the exegeses. There is one question aimed in this article, that is, how quranic exegeses from classical exegetes to medieval exegetes on the term ziya>dah are. Using the comparative analysis, this research results in two significant conclusions. The first is that the exegeses of the term ziya>dah continually evolve periodically. The second is that there is an underlying correlation that is linked between the classical period and the medieval period, that the genealogy of the various exegeses of the term ziya>dah in the medieval period can be found in the classical period.
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Ramelli, Ilaria L. E. "Patristic Exegesis." Religion & Theology 22, no. 1-2 (2015): 100–132. http://dx.doi.org/10.1163/15743012-02201008.
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This essay will argue that in several – often unnoticed – respects patristic exegesis can be relevant to contemporary biblical hermeneutics and can be a source of fruitful inspiration for it. From several quarters, contemporary scholars have called for an integrative approach to biblical hermeneutics, especially one that conjoins the historico-critical method and theological hermeneutics. A similar integrative approach was already adopted by patristic exegetes in Origen’s line, with their integration of historical reading and noetic exegesis, and with their hermeneutics of multiplicity that is another respect in which patristic exegesis proves highly relevant to contemporary biblical hermeneutics. The present relevance of scriptural passages is also a core principle of both patristic exegesis and contemporary hermeneutics, as well as the tenet of the unity of Scripture, which was emphasised by patristic exegetes and is to be taken into account in contemporary biblical hermeneutics with respect to the Bible as supertext. Also, philosophical investigation applied to scriptural hermeneutics is one of the most remarkable features of Origen’s and his followers’ hermeneutics. A reflection will thus be devoted to the relationship between philosophy and biblical hermeneutics, as well as between theology and philosophy, and a parallel will be drawn with philosophy of religion.
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Zakariyah, Luqman. "Beyond Textuality in Islamic Legal Exegesis." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 50–72. http://dx.doi.org/10.35632/ajis.v31i4.280.
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When studying textuality in the codification1 of Islamic legal maxims (qawā‘id fiqhīyah), it is worth researching how intertextuality and hypertextuality can be used as linguistic mechanisms to help understand Qur’anic texts and how such texts cohere to form legal maxims in Islamic criminal law. An in-depth study of medieval Qur’anic exegetes reveals the length to which Muslim scholars have gone to link texts to extract contextual meanings from the Qur’an and, perhaps, to codify Islamic legal maxims. Two such approaches are intertextuality and hypertextuality. This article examines how the linguistic mechanisms defined herein complement juristic methodology in codifying Islamic legal maxims from Qur’anic exegesis. It explores several relevant exegeses, illustrates that maxims codified through intertextuality and hypertextuality are more far-reaching than those codified through textuality alone, and emphasizes these legal maxims’ application toaspects of criminal law. I conclude that were it not for juristic methodologies, many objectives of Islamic law would have been misconstrued in the process of identifying the texts’ meanings.
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Zakariyah, Luqman. "Beyond Textuality in Islamic Legal Exegesis." American Journal of Islamic Social Sciences 31, no. 4 (October 1, 2014): 50–72. http://dx.doi.org/10.35632/ajiss.v31i4.280.
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When studying textuality in the codification1 of Islamic legal maxims (qawā‘id fiqhīyah), it is worth researching how intertextuality and hypertextuality can be used as linguistic mechanisms to help understand Qur’anic texts and how such texts cohere to form legal maxims in Islamic criminal law. An in-depth study of medieval Qur’anic exegetes reveals the length to which Muslim scholars have gone to link texts to extract contextual meanings from the Qur’an and, perhaps, to codify Islamic legal maxims. Two such approaches are intertextuality and hypertextuality. This article examines how the linguistic mechanisms defined herein complement juristic methodology in codifying Islamic legal maxims from Qur’anic exegesis. It explores several relevant exegeses, illustrates that maxims codified through intertextuality and hypertextuality are more far-reaching than those codified through textuality alone, and emphasizes these legal maxims’ application toaspects of criminal law. I conclude that were it not for juristic methodologies, many objectives of Islamic law would have been misconstrued in the process of identifying the texts’ meanings.
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Sholihah, Ellyatus, and Abd Kahar. "The Significance of Traditional Exegesis in Modern Quranic Sciences (Critical Analysis)." ICoIS: International Conference on Islamic Studies 4, no. 1 (November 14, 2023): 44–53. http://dx.doi.org/10.58223/icois.v4i1.247.
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For several centuries, traditional exegesis has played a crucial role in understanding the Quran within Islamic heritage. However, the significance of traditional exegesis has emerged as a profound debate in the era of modern Quranic research. The aim of this research is to conduct a critical analysis of the importance of traditional exegesis in the context of modern Quranic sciences.
The research findings indicate that traditional exegesis holds historical and intellectual value that cannot be disregarded in comprehending the Quran. Nevertheless, it also faces a number of criticisms that need to be addressed in a contemporary context. This research discusses various efforts aimed at addressing these criticisms, including adaptation, reexamination, and integration with modern scholarly methodologies, highlighting the significant role of Muslim scholars and intellectuals in preserving the importance of traditional exegeses while remaining open to innovation and necessary changes to confront the challenges of the modern era.
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Riaz, Muhammad, and Feroz Ud Din Shah Khagga. "تفسیر موضوعی : تاصیلیت، ارتقاء اور اہم مناہج کا جائزہ Thematic Exegesis: An Analyses of its Origins, Evolution and Significant Methodologies." Al-Wifaq, no. 6.2 (December 31, 2023): 17–26. http://dx.doi.org/10.55603/alwifaq.v6i2.u2.
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Historically, in every era knowledge of Quranic exegesis has remained under the particular tendencies of aesthetic taste of that period. As the tide of time took a turn, a new style and approach to the exegesis of the Quran surfaced. The rapid and limited time of our age drove the noble Mufassirun to simplify and make the exegesis of the Quran comprehensible and facilitating for people. This approach, known as the Subjective (Thematic) Method, involves gathering and grouping Quranic verses according to their themes and then explaining through commentary and elaboration so that a reader can understand numerous verses of the Quran at once. Hence, the style and manners of every Mufassir seem different from others. However, it is broadly evident from the critical analysis of exegetical services rendered by great. Exegetical experts that the style of the majority of them is influenced by Quranic text, its interpretation, explanation and derivation which highlights their scholarship. And this exegetic style reflects from beginning to end in these exegeses. Although this method was partially found in the exegesis of classical Mufassireen and forebears by chance but it was not formally organized and principled. Current construction didn't develop until the 20th century AD or the 14th Hijri. Islamic scholars introduced this approach and developed and established its tenets in the fourteenth Hijri century. Following these rules, a list of subjects is created after a thorough analysis of Quranic verses to determine thematic subjects. The verses that are mentioned in connection with these topics are compiled from various chapters and sections, giving readers a thorough study of the Quran according to their tastes. In conclusion, an attempt is made to comprehend the divine design and purpose of the address.
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Maurais, Jean. "Ézéchiel 18 et les défis que comporte l’analyse de l’exégèse intra-biblique." Vetus Testamentum 65, no. 3 (August 3, 2015): 424–36. http://dx.doi.org/10.1163/15685330-12301201.
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The relationship between Ezekiel 18:1-4 and Exodus 20:5-6 is sometimes interpreted in a way that highlights three difficulties encountered by modern exegetes when assessing the motivations underlying inner-biblical exegesis. From these three difficulties emerges another explanation of Ezekiel’s intention which illustrates some principles that could help refine the analysis of inner-biblical exegesis.
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Permana, Asep Amar, and Eni Zulaiha. "A Comparative Study of Exegesis in Al-Munir Fi Al-Aqidah Wa Al-Syari’ah Wa Al-Manhaj and Tafsir Al-Mizan Fi Tafsir Al-Qur’an Regarding Leadership Verses." Hanifiya: Jurnal Studi Agama-Agama 7, no. 1 (June 4, 2024): 87–98. http://dx.doi.org/10.15575/hanifiya.v7i1.34216.
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The purpose of this writing is to explore the school of exegesis and the comparative interpretation of leadership verses in Al-Munir Fi Al-Aqidah Wa Al-Syari’ah Wa Al-Manhaj and Tafsir Al-Mizan Fi Tafsir Al-Qur’an. The research method employed in this writing is qualitative and analytical-descriptive. The initial step in this research is to trace the Quranic verses related to leadership in both exegeses. Then, a comparison is made between their interpretations, and the differences in their exegesis schools are analyzed. It was found in this study that the exegesis school of Al-Munir Fi Al-Aqidah Wa Al-Syari’ah Wa Al-Manhaj tends towards the Sunnah interpretation, using the tahlili method, employing a combined approach of exegesis between bi al-ma’tsur and bi ar-ra’y which has a literary, social, and fiqh-oriented interpretation style. Meanwhile, Tafsir Al-Mizan Fi Tafsir Al-Qur’an represents the Shia interpretation, utilizing the tahlili method and heavily relying on its sources, which have a theological or philosophical orientation. In interpreting leadership verses in both exegeses, the author found one such verse in Surah An-Nisa [4]: 58-59, which is one of the Sunnah leadership verses regarding trustworthiness in leadership, and in Surah Al-Maidah [5]: 67, which is one of the well-known Shia leadership verses concerning propagation.
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Mirza, Younus Y. "Was Ibn Kathīr the ‘Spokesperson’ for Ibn Taymiyya? Jonah as a Prophet of Obedience." Journal of Qur'anic Studies 16, no. 1 (February 2014): 1–19. http://dx.doi.org/10.3366/jqs.2014.0130.
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Current scholarship views the Qur'anic exegesis of Ibn Kathīr as the product of the great Ibn Taymiyya. This paper argues that Ibn Kathīr had a distinct Qur'anic hermeneutic and exegesis to that of Ibn Taymiyya. While Ibn Taymiyya's engagements with the Qur'an were tied to theological refutations, Ibn Kathīr's exegesis is primarily a ḥadīth evaluation (takhrīj) which assessed the tradition-based exegesis that pre-dated him. Ibn Kathīr carefully sorts through the exegeses of al-Ṭabarī and Ibn Abī Ḥātim al-Rāzī to find authentic traditions that fit with his moral and ethical values. His exegesis further takes positions that are contrary to Ibn Taymiyya's. For instance, on the issue of the infallibility (ʿiṣma) of the prophets, Ibn Taymiyya argues that prophets sinned but did not persist in sin. Ibn Kathīr, in contrast, maintained that prophets were constantly aided by God and does not highlight their mistakes. Their different definitions are seen in their contrasting accounts of the Prophet Jonah: Ibn Taymiyya viewed Jonah's release from the whale as part of his repentance, while Ibn Kathīr saw it as part of his previous obedience.
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Gada, Muhammad Yaseen. "Tarjumān Al-Qur’ān and Tafhīm Al-Qur’ān." Australian Journal of Islamic Studies 7, no. 1 (May 7, 2022): 115–40. http://dx.doi.org/10.55831/ajis.v7i1.467.
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This article explores the underlying factors that prompted the production of influential Qur’ān exegesis in the Indian subcontinent. Both exegeses continue to influence later exegesis, since Mawlānā Āzād (Tarjumān al-Qur’ān) and Mawlānā Mawdūdī (Tafhīm al-Qur’ān) were contemporary influential Muslim intellectuals, prolific writers and skilled journalists. However, both have different perspectives especially regarding the political matters that influenced their tafsīr writings. To achieve the mentioned goals, the article employs comparative methodology coupled with historical analysis. To do so, the paper investigates chapters 9 (Sūrah al-Tawbah) and 18 (Sūrah Al-Kahf) of the Qur’ān. Moreover, it explores and identifies their adherence to ḥadīth and their stand on fiqh while interpreting the Qur’ān. While going through a meticulous study of these exegeses, it becomes clear that Mawlānā Mawdūdī’s Tafhīm al-Qur’ān bears many imprints and influences of Tarjumān al-Qur’ān. Moreover, Tafhīm al-Qur’ān views the Qur’ān through a political prism in which Tarjumān al-Qur’ān has little interest. What makes Tafhīm al-Qur’ān influential in modern Urdu tafāsīr is that it is written in simple and easy to understand Urdu language. Regarding the ḥadīth literature and reliance on traditional fiqh sources, Tafhīm al-Qur’ān relies on them more often compared with Tarjumān al-Qur’ān.Though many have written on these two great exegeses on various fronts, no study has been done on Mawlānā Āzād’s influence on Mawdūdī’s exegesis. Moreover, a comparative study of this kind explores many similarities between them. Living in the same socio-political environment, but having different perspectives with regard to Qur’ānic exegesis, also reveals different human tendencies when approaching the Qur’ān.
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Greene-McCreight, Kathryn. "Introducing Premodern Scriptural Exegesis." Journal of Theological Interpretation 4, no. 1 (2010): 1–6. http://dx.doi.org/10.2307/26421324.
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Abstract This article introduces the following three essays in this volume of the Journal of Theological Interpretation, which seek to point out the elements that make patristic exegesis different from our own. The articles illustrate how, in contrast to our own biblical studies, patristic exegesis can seem foreign and off-putting but at the same time stimulating, adventurous, and useful to the life of the church. Patristic exegetes assume (without making a case for it) that Holy Scripture is the voice of the Triune Living God. Reading Scripture is therefore an act of faith and obedience, almost even a sacramental act. Patristic exegesis of Scripture holds as its goal the formation of its reader in the love of God and the love of neighbor. Reading Scripture is therefore a school from which we never graduate, because in this world love of God and love of neighbor are always imperfectly practiced. The authoritative context for the exegesis of the Fathers is ecclesial; it is neither academic (as is modern exegesis) nor individualistic (as is much of popular American Christianity's biblical interpretation).
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Greene-McCreight, Kathryn. "Introducing Premodern Scriptural Exegesis." Journal of Theological Interpretation 4, no. 1 (2010): 1–6. http://dx.doi.org/10.2307/jtheointe.4.1.0001.
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Abstract This article introduces the following three essays in this volume of the Journal of Theological Interpretation, which seek to point out the elements that make patristic exegesis different from our own. The articles illustrate how, in contrast to our own biblical studies, patristic exegesis can seem foreign and off-putting but at the same time stimulating, adventurous, and useful to the life of the church. Patristic exegetes assume (without making a case for it) that Holy Scripture is the voice of the Triune Living God. Reading Scripture is therefore an act of faith and obedience, almost even a sacramental act. Patristic exegesis of Scripture holds as its goal the formation of its reader in the love of God and the love of neighbor. Reading Scripture is therefore a school from which we never graduate, because in this world love of God and love of neighbor are always imperfectly practiced. The authoritative context for the exegesis of the Fathers is ecclesial; it is neither academic (as is modern exegesis) nor individualistic (as is much of popular American Christianity's biblical interpretation).
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Usman, Abur Hamdi, Mazlan Ibrahim, and Mohd Farid Ravi Abdullah. "APPLICATION OF THE RULES OF COMMANDMENTS AND PROHIBITIONS IN TAFSIR AL-MISHBAH." Taqaddumi: Journal of Quran and Hadith Studies 1, no. 1 (June 30, 2021): 103. http://dx.doi.org/10.12928/taqaddumi.v1i1.4221.
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Shihab, in full M. Quraish Shihab (b. 1944) is a prominent exegete who became one of the leading intellectual figures of 20th-century Indonesia. As a scholar, Shihab is best remembered for his 30-chapter exegesis entitled Tafsir Al-Mishbah. In the Commentary, Shihab had applied several rules that had driven him towards exegeting the verses. This kind of rule is also adopted by the other exegetes to ensure their exegeses are in line with the Islamic law. Therefore, this paper seeks to analyse the rules of interpretation applied by Shihab which focuses on the discussions of commandments (al-amr) and prohibitions (al-nahy). To get a proper understanding and to ensure the rules that Shihab had employed can be analysed perfectly, We adopted the document analysis method by making language scriptures and venerated exegeses as the main sources of references. The study found that Shihab had applied six rules related to al-amr and al-nahy in his Tafsir Al-Mishbah, and the rules have been affirmed by grand exegetes.
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Al-Subaie, Farraj. "Clear answers to hidden questions in the Exegesis of Quran Verses By Ali ibn Muhammad, Aladdin, Al-Masri, D. 1127 AH: Surah “Ar-Rahman”, study and review." Journal of Umm Al-Qura University for Sharia'h Sciences and Islamic Studies, no. 91 (December 12, 2022): 21–34. http://dx.doi.org/10.54940/si91194763.
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This research deals with the review of the exegesis of Surat “Al-Rahman” from the book “The Clear Answers to Hidden Questions in the Exegesis of the Quranic Verses” by the great Scholar: Ali bin Muhammad Alaa Al-Din Al-Masry, deceased in 1127 AH (1715 AD). The review of this book contributes to highlighting the legacy of this Scholar, who was characterized by creativity in classification, good presentation and writing, especially as this Scholar did not have a detailed biography discussion. Therefore, the review of his books gives a picture of his knowledge, through which it was found that he was expert in many sciences, especially exegesis. This review also sheds light on a type of literature of the eleventh century. The book manifest feeds the exegesis library with one of the precious books that is based on the question-and-answer approach in exegesis, which is a distinctive approach that enriches exegesis and develops reflection. The author was keen on inferring from the Quran, the Sunnah, and the sayings of the predecessors, and the Scholars, combining the methods of exegesis, so he interprets the verse with its counterparts, sometimes with hadith, and sometimes with the words of the commentators, and sometimes in Arabic language. His answers were equable and accurate and did not depart from the sayings of the scholars. Because he did not answer verbally, but rather he answered them after reading some of the works of exegesis, such as Al-Baghawi, and Al-Jalalain exegeses, and others. The author follows the transmission and did not attribute to himself one saying, rather, all of his answers were quoted from the Imams - may Allah the Almighty have mercy on them - with his attention to the seven readings, and their good guidance. Therefore, it is necessary to benefit from the author’s method in presenting the exegesis answer; as he explains the strange word, clarifies the rhetorical style, and the like, which raises the question, and arouses interest and draws contemplation.
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Durrani, Musaab Iftikhar. "http://habibiaislamicus.com/index.php/hirj/article/view/224." Habibia Islamicus 5, no. 2 (June 29, 2021): 90–108. http://dx.doi.org/10.47720/hi.2021.0502a08.
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This study aims to explain the foundations of the critical methodology of Imam Al-Alusi in his recantation of Imam Al- Fakhar Al-Razi opinions. The researcher chose this topic to conduct a study on it because both of the exegeses have great value and high status in exegeses field. They contain various benefits and useful matters in different sciences related to the holy Qur’an. Also, knowing the recantations are of great significance in identifying the foundations on which Imam Al- Alusi critical methodology was based. This paper shows how he applied this methodology to criticize the opinion of past exegetes especially Imam Al-Fakhar Al-Razi. In this study researcher has used the inductive extraction and descriptive method of research to discuss the critical methodology followed by Imam Al- Alusi. He refutes the opinions of Imam Al-Fakhar Al-Razi in various issues related to the exegesis.
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Rob Latham. "Exegesis on the Exegesis." Science Fiction Studies 39, no. 1 (2012): 166. http://dx.doi.org/10.5621/sciefictstud.39.1.0166.
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Riddell, Peter G. "Exegeting Sūra al Fātiḥa for the Masses: Bediüzzaman Said Nursi and Haji Muḥammad Saʿīd bin ʿUmar." مجلة كلية الشريعة و الدراسات الإسلامية 38, no. 2 (January 2021): 213–31. http://dx.doi.org/10.29117/jcsis.2021.0274.
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Purpose: This article considers exegetical perspectives on the best known Sūra of the Qur’ān from two exegetes who lived in diverse contexts in the late nineteenth- and early twentieth-century Caliphate. Bediüzzaman Said Nursi is arguably the most influential theologian to emerge from in Ottoman Turkey in its long history. Haji Muḥammad Saʿīd bin ʿUmar, by contrast, enjoys a local reputation as a scholar in the Malay-Indonesian region but is unknown outside of that area. Methodology: This research is based on a comparative analysis of the exegesis of both scholars on Sūra al-Fātiḥa, exploring the techniques they used to reach ordinary Muslims with their exegesis, not just highly educated Muslims. Findings: Said Nursi and Muḥammad Saʿīd bin ʿUmar came from quite different backgrounds and contexts. Moreover, their exegetical styles were fundamentally different, with the former’s being more thematic and the latter’s being more literalist. Nevertheless, each succeeded in producing exegesis that reached the masses, thereby meeting their overall goals of reinforcing the commitment to faith and dynamic spirit of Muslims in their respective contexts. Originality: This research is original in various ways. First, comparative studies of Said Nursi and Malay-language exegetes are few in number. Second, the identification of similarities in the results of studies on exegesis despite the use of different methods requires greater scholarly attention. This article should stimulate interest in further studies on the matter.
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Bauer, Karen. "“Traditional” exegeses of 4:34." Comparative Islamic Studies 2, no. 2 (April 6, 2008): 129–42. http://dx.doi.org/10.1558/cisv2i2.129.
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The beginning of Qur’an 4:34 (Men are qaww?m?n over women, with what God has preferred some over others, and with what they spend of their wealth) is often taken to legislate men’s authority over women. But many questions remain about the history of interpretations of this verse. In what ways have interpretations developed through time? Do pre-modern interpretations of this verse resemble modern interpretations, and what do such resemblances say about the attitudes of the exegetes? And what are the methods that pre-modern and modern exegetes use to arrive at their interpretations?
One way of empirically examining the variety in the pre-modern heritage, the methods of the exegetes, and the use of the pre-modern heritage in modern discourse is through the genre of Qur’?n commentaries (tafs?r al-Qur’?n). This verse has always been a source of controversy: pre-modern exegeses of it are varied. In the first part of this paper, I explore some of the variations in the content and methods of pre-modern interpretation, focusing on the ways in which content and method developed through time. I argue that some of the variations in content between the earliest and later pre-modern exegeses may be due to development in the exegetes’ methods of writing exegesis.
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Jabbar Kadhim Al-Mulla. "The Significance of (ila) in the Verse of Ablution An Analytic Study in Ash-Sheikh Al-Qummi›s Style and Ibn Al-Ata›iqi›s Criticism." Al-Muhaqqiq 3, no. 4 (June 15, 2022): 53–86. http://dx.doi.org/10.62745/muhaqqiq.v3i4.142.
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The present paper focuses on one question of Qur›anic jurisprudence(jurisprudential exegesis), namely, starting with cleaning the elbow when cleaning the hands in the ablution. I have used the term (jurisprudential exegesis) because the jurisprudence of this question has been based on a Qur›anic base. Hence, it has two dimensions: exegetic and jurisprudent. The first aim of this paper is to clarify (the criticism of jurisprudential exegesis). The limits of the study lie within the view of Ash-Shaikh Al-Qummi from the School of Qum and the view of Ash-Shaikh Ibnul-Ata›iqi Al-Hilli in his book Mukhtasar Tafseer Al-Qummi(Summary of Al-Qummi›s xegesis)from the School of Al-Hilla. The criticized view is
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Kelly, Joseph F. "A Catalogue of Early Medieval Hiberno-Latin Biblical Commentaries (I)." Traditio 44 (1988): 537–71. http://dx.doi.org/10.1017/s0362152900007169.
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The study of Hiberno-Latin exegesis is a young medieval discipline. As the name suggests, it deals with the exegesis of the Bible by Irishmen writing in Latin. In practice, this discipline is confined to the period from the coming of Christianity to Ireland in the fifth century to the Carolingian Renaissance in the ninth. Furthermore, it deals almost exclusively with texts from Irish circles on the continent because so few texts survive from Ireland itself. Scholars had long known of Irish exegetes like Sedulius Scottus and Aileran the Wise who were usually well-known or at least unquestionably Irish. The works of many Hiberno-Latin exegetes simply languished in anonymity — until 1954.
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Daud, Shamsiah, and Mohammad Mjalli Rababa’h. "تفسير سورة محمد صلى الله عليه وسلم: دراسة مقارنة بين الطبري وابن أبي حاتم الرازي." Maʿālim al-Qurʾān wa al-Sunnah 16, no. 1 (June 1, 2020): 202–19. http://dx.doi.org/10.33102/jmqs.v16i1.217.
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Since its emergence, the interpretation of the Quran had encountered complex phases throughout the history of Islamic literature. The Quran had been interpreted with various methods and tafsir bi al-ma’thur (traditional exegesis) and tafsir bi al-ra’y (reason-based exegesis) are among the famous approaches in Quranic exegesis. However, there is one method of interpretation referred to as tafsir muqaranah (comparative exegesis) which is a comparative-contrastive exegetical analysis in which the mufassir (exegete) compares and contrasts between verses with verses or verses with hadith or by various opinion or views of exegetes on an exegetical issue symbolized by a given verse. This method or approach is rarely given an exposure despite being a method formulated and utilized by the early exegetes of formative phase such as al-Tabari and Ibn Abi Hatim al-Razi. Therefore, this study aims to discuss the definition of comparative exegesis and depicting the similarities and differences of the interpretation of al-Tabari and Ibn Abi Hatim al-Razi in selected verses from surah Muhammad (peace be upon Him). It also aims to examine how these differences could be interacted and related to each other and to wider context of the arrival at conclusive interpretation. Data for this study was obtained through the literature review methodology as well as an analysis based on inductive and deductive methods. The paper concludes by saying that there are similarities in both methodologies of al-Tabari and Ibn Abi Hatim particularly in interpreting a verse through al-ma’thur technique. Yet the differences among them could be identified by distinct terminological usage of a word in the same verse. While the establishment of tarjih (preponderance) or selecting among differing opinions could be found in conflicting issue of surah Muhammad verses in order to get the best conclusion of the interpretation.
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Zein, Achyar. "Makna Zikir Perspektif Mufassir Modern di Indonesia." ISLAMICA: Jurnal Studi Keislaman 9, no. 2 (March 15, 2016): 503. http://dx.doi.org/10.15642/islamica.2015.9.2.503-527.
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<p>This article concerns with the interpretation of the Quranic verses on dhikr (rememberance) in their various forms and contexts. It seeks to explore a great variety of exegesis (<em>tafsîr</em>) literature written by Indonesian exegetes such as Mahmud Yunus, Hasby ash-Shiddieqy, Hamka and M. Quraish Shihab. Using the method of comparative exegesis (<em>tafsîr</em> <em>muqârin</em>), this article aims to reveal how these Indonesian exegetes (<em>mufassirûn</em>) interprete the verses of dhikr. The understanding of Indonesian exegetes towards dhikr varies greatly, causing difference in interpreting the verses. However, the exegetes share the understanding that dhikr is an activity of remembering God, spelling out the names of God orally, and actualizing God’s teachings physically. Despite the fact that those exegetes shares commonalities in interpreting the verses of dhikr, they are also different to one another especially in dealing with their perspectives such as historical contexts and language aspects.</p><strong></strong>
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Atabik, Ahmad. "CORAK TAFSIR AQIDAH (Kajian Komparatif Penafsiran Ayat-ayat Aqidah)." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 17, no. 2 (October 1, 2016): 209. http://dx.doi.org/10.14421/esensia.v17i2.1288.
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This article seeks to describe the theological genre of Qur’anic exegesis with special reference to the comparative sudy on various Qur’anic exegesis towards theological verses. In the course of kalām (theology), there are plenty of Islamic sects, those who involved in the debate of disputed theological issues, most notable of them are the Ash’arite and the Mu’tazilite. Their contention concerning theological issues has also affected the mufassir (Qur’anic exegetes), those who interpret the Qur’anic verses. Some problems which are previously not taken into consideration, gradually systematized, conceived, polarized, and even cause the contention among Islamic community. In this paper, i describe and analyze two issues on kalām discourse; the word of God (kalām Allāh) and ru’yatullāh (seeing God in heaven). In the disputes on both issues, i also provide the Qur’anic exegesis from Mu’tazilite, Asy’arite, and Salafi-Wahabi.
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Al Rujaibi, Iman. "Aesthetic Characteristics in the Qurʾān." Ilahiyat Studies 13, no. 1 (June 30, 2022): 119–51. http://dx.doi.org/10.12730/13091719.2022.131.235.
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It can be argued that the notion of aesthetics occupies a central place in Islam’s revealed text. Discussing the qualities that characterize the notion of aesthetics has attracted the attention of scholarly tradition. In the Qurʾānic discourse, various qualities can be discerned to characterize aesthetics. To gain a better understanding and to construct a comprehensive image of the Qurʾānic perspective of aesthetic characteristics, the Qurʾān must be taken in its entirety. However, this study is based on the thematic exegesis genre, which aims to present a holistic view of the theme as discussed throughout the entire Qurʾānic text considering selected modern Qurʾānic exegeses, where more attention is given to a number of exegetical aspects considered in thematic exegesis.
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O’Connor, M. John-Patrick. "Genesis 2:7 in Conversation: The Exegesis of Paul, Philo, and the Hodayot." Zeitschrift für die neutestamentliche Wissenschaft 110, no. 1 (March 1, 2019): 84–103. http://dx.doi.org/10.1515/znw-2019-0004.
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Abstract This article places three Jewish exegetes of Gen 2:7 in conversation—Paul, Philo, and the authors of the Hodayot. This exercise of comparative exegesis hopes to caution overly ambitious parallels between Paul and his contemporaries. When discussions of Philo or the Hodayot serve the end of clarifying Paul’s otherwise cryptic treatise on the resurrection, the results have yielded, at times, similarities between Paul and his contemporaries at the cost of evaluating each author’s critical differences. Instead, this article examines the exegesis of three Jewish readers of one text, Gen 2:7, each on his own terms, in an attempt to avoid mapping one interpreter’s exegesis onto another’s. Each of these three Jewish readers appeal to Gen 2:7 for answers related to anthropology and the afterlife. By placing Paul alongside two other Jewish readers of the same text, this article highlights their similarities while also appreciating their differences.
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Hilmi, Ahmad Bazli Ahmad, Selamat bin Amir, Muhammad Hafiz Saleh, and Adibah Sulaiman. "Fuzzy Delphi Method Application in Developing Methodology for Integrating Memorised Quranic Verses with Aqli Knowledge Based on Quranic Exegesis." Al-Bayan: Journal of Qur'an and Hadith Studies 21, no. 2 (July 19, 2023): 159–78. http://dx.doi.org/10.1163/22321969-20230130.
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Abstract Integrating naqli and aqli knowledge is an approach used in the Kolej GENIUS Insan curriculum. However, no specific model for integrating memorised Quranic verses with aqli knowledge has been highlighted for the subject of Hifz al-Quran. This study aims to outline the methodology of integrating memorised Quranic verses with aqli knowledge based on the discipline of Quranic exegesis. The Fuzzy Delphi method was used, involving twelve experts in Quranic exegesis. The findings showed that the consensus of the experts in the methodology of integrating memorised Quranic verses is the interpretation of the Quran based on the Quran, followed by the interpretation based on the opinion (al-raʾy), the hadith, the opinion of the companions, the opinion of the followers, the language, and the opinion of the previously recognised exegetes. For Quranic exegesis based on opinion (al-raʾy), there are eleven methods, ranked in order of priority.
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Ramli, Ahmad Faizuddin, Jaffary Awang, and Zaizul Ab Rahman. "Buddhism according to Modern Muslim Exegetes." International Journal of Islam in Asia 1, no. 1 (December 17, 2020): 49–66. http://dx.doi.org/10.1163/25899996-01010004.
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Abstract This paper offers preliminary notes on Buddhism in modern Muslim exegesis with an emphasis on Tafsir al-Qasimi by Muhammad Jamal al-Din al-Qasimi (1866–1914) and al-Mizan fi Tafsir al-Qurʾan by Muhammad Husayn Tabatabaʾi (1892–1981). The research adopts a qualitative design using content analysis to collect the data. In this paper two main questions regarding both exegetes will be explored. The first question concerns the sources of both scholars for their information about Buddhism by including the discussion in their exegesis. The second question concerns the methodology they used to discuss Buddhism in the Qurʾan since this has not been done by any classical exegetes nor among the most modern exegetes. Studies have found that the approach of the two exegetes is different from both the classical and modern exegetes because their work also contains resources from the fields of comparative religion and the history of religion to make their work relevant in the current context and reliable to be referred to by any parties. The author concludes that both al-Qasimi and Tabatabaʾi used analysis (taḥlil) in discussing verses related to the position of the Buddha.
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Roos, Anna Marie. "Alchemical exegesis." Metascience 30, no. 2 (May 25, 2021): 181–84. http://dx.doi.org/10.1007/s11016-021-00650-3.
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Raisanen, H. "Liberating exegesis?" Bulletin of the John Rylands Library 78, no. 1 (March 1996): 193–204. http://dx.doi.org/10.7227/bjrl.78.1.11.
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Enszer, Julie R. "Miriam's Exegesis." Bridges: A Jewish Feminist Journal 12, no. 1 (April 2007): 18–21. http://dx.doi.org/10.2979/bri.2007.12.1.18.
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Boer, Roland. "Escort Exegesis." Theology & Sexuality 17, no. 2 (May 2011): 199–205. http://dx.doi.org/10.1558/tse.v17i2.199.
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McAbee, Donovan. "Visual Exegesis." Teaching Theology & Religion 19, no. 1 (January 2016): 77. http://dx.doi.org/10.1111/teth.12322.
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Halpérin, Jean-Louis. "Exegesis (school)." Revista de Derecho Uninorte, no. 48 (July 15, 2017): 311–277. http://dx.doi.org/10.14482/dere.48.10148.
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Boguski, Mark S. "Biosequence Exegesis." Science 286, no. 5439 (October 15, 1999): 453–55. http://dx.doi.org/10.1126/science.286.5439.453.
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Annotation of large-scale gene sequence data will benefit from comprehensive and consistent application of well-documented, standard analysis methods and from progressive and vigilant efforts to ensure quality and utility and to keep the annotation up to date. However, it is imperative to learn how to apply information derived from functional genomics and proteomics technologies to conceptualize and explain the behaviors of biological systems. Quantitative and dynamical models of systems behaviors will supersede the limited and static forms of single-gene annotation that are now the norm. Molecular biological epistemology will increasingly encompass both teleological and causal explanations.
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Smith, Roch C. "Interarts Exegesis." American Book Review 28, no. 3 (2007): 23–24. http://dx.doi.org/10.1353/abr.2007.0111.
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Dixon, John W. "Franciscan Exegesis." Theology Today 43, no. 4 (January 1987): 503–9. http://dx.doi.org/10.1177/004057368704300404.
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“In the 1480s, Giovanni Bellini painted a large panel which is now generally known as ‘St. Francis in Ecstasy’. … The painting is one of the greatest works of one of the greatest painters of the Western tradition, so understanding it is an exceedingly important enterprise. … Images and symbols, the great symbolic forms, are the shaping forces of our spiritual lives. We become what we behold.”
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Levering, Matthew. "Principles of Exegesis: Toward a Participatory Biblical Exegesis." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 17, no. 1 (February 2008): 35–51. http://dx.doi.org/10.1177/106385120801700105.
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Zakariyah, Luqman. "Textuality as a Linguistic Mechanism for Codifiying Legal Maxims in Islamic Criminal Law." American Journal of Islamic Social Sciences 30, no. 1 (January 1, 2013): 22–47. http://dx.doi.org/10.35632/ajiss.v30i1.309.
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Studying the works of medieval Qur’anic exegetes reveals that they explored approaches to interpreting the Qur’an based on the contextualization of Qur’anic principles and concepts. As this article will show, several of these approaches include the notions textuality, intertextuality, and hypertextuality. This article examines one such approach by focusing on the use of textuality as a linguistic mechanism to complement the juristic methodology of codifying legal maxims (qawOE‘id fiqh¥yah) from Qur’anic exegesis. It explores a number of relevant Qur’anic exegeses and synthesizes how Muslim exegetes view the use of textuality with regard to the development of Islamic legal maxims. This article also notes that legal maxims codified by this approach are potentially subject to exception when applied to Islamic criminal law, although, as this article ultimately explains, the basic rule may be static. I also examine the claim that legal maxims codified directly from the sacred texts are unquestionable. This article concludes that the remit of legal maxims codified from textual revelations be done so directly or indirectly; however, this does not preclude their actual application from scrutiny.
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Zakariyah, Luqman. "Textuality as a Linguistic Mechanism for Codifiying Legal Maxims in Islamic Criminal Law." American Journal of Islam and Society 30, no. 1 (January 1, 2013): 22–47. http://dx.doi.org/10.35632/ajis.v30i1.309.
Full textAbstract:
Studying the works of medieval Qur’anic exegetes reveals that they explored approaches to interpreting the Qur’an based on the contextualization of Qur’anic principles and concepts. As this article will show, several of these approaches include the notions textuality, intertextuality, and hypertextuality. This article examines one such approach by focusing on the use of textuality as a linguistic mechanism to complement the juristic methodology of codifying legal maxims (qawOE‘id fiqh¥yah) from Qur’anic exegesis. It explores a number of relevant Qur’anic exegeses and synthesizes how Muslim exegetes view the use of textuality with regard to the development of Islamic legal maxims. This article also notes that legal maxims codified by this approach are potentially subject to exception when applied to Islamic criminal law, although, as this article ultimately explains, the basic rule may be static. I also examine the claim that legal maxims codified directly from the sacred texts are unquestionable. This article concludes that the remit of legal maxims codified from textual revelations be done so directly or indirectly; however, this does not preclude their actual application from scrutiny.
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Ralston, Jeb. "Discerning the Letter: Erasmus and Luther on the Literal Sense of Psalm 2." Journal of Theological Interpretation 18, no. 1 (June 2024): 22–42. http://dx.doi.org/10.5325/jtheointe.18.1.0022.
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Abstract This comparative study will examine the ways Desiderius Erasmus and Martin Luther understood the literal sense of Scripture in their expositions of Ps 2. Building off of G. Sujin Pak’s book, The Judaizing Calvin: Sixteenth-Century Debates over the Messianic Psalms, this study seeks to incorporate Erasmus and compare his exegesis and hermeneutic to the early Luther’s expositions of Ps 2. The article aims to demonstrate how these two exegetes converged (and diverged) in their understanding of the literal sense and to explore what part the literal sense played in their interpretation of Scripture. Further, it will consider the relationship these exegetes have to their antecedent exegetical tradition as well as the role history and philology played in their exegesis and how Christ was related to the literal sense of Scripture. The final section of this study ends with a recommendation for contemporary biblical scholars and theologians in the task of biblical interpretation today.
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Pak, G. Sujin. "Luther, Bucer, and Calvin On Psalms 8 and 16: Confessional Formation and the Question of Jewish Exegesis." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 169–86. http://dx.doi.org/10.1163/187607505x00100.
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AbstractThis essay sets forth a case study of the use of the biblical commentary for confessional formation through an examination of the significant differences between Lutheran and Reformed exegeses of Psalms 8 and 16 by looking at the commentaries of Luther, Bucer, and Calvin. Furthermore, it investigates the variations within the Reformed tradition itself through a comparison and contrast of Calvin and Bucer's interpretations of Psalms 8 and 16. Three main questions become prominent in the comparison and contrast of these three exegetes: the questions of a Christological-prophetic reading versus a historical reading, the use of Jewish exegesis, and the teachings found in these psalms — whether these are teachings concerning Trinity and the two natures of Christ (Luther) or teachings for the society of the saints (Bucer) or teachings on God's providence (Calvin). The varying answers to these three questions demonstrate some of the distinctive elements of Lutheran and Reformed confessional identities.
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McGinnis, Claire Mathews. "Stumbling over the Testaments: On Reading Patristic Exegesis and the Old Testament in Light of the New." Journal of Theological Interpretation 4, no. 1 (2010): 15–31. http://dx.doi.org/10.2307/26421326.
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Abstract This essay begins with the distinction between two questions: why is patristic exegesis important, and why might a contemporary reader—particularly a university-trained biblical scholar—benefit from reading it? It observes that patristic exegesis has played an important role in the spiritual practice of lectio divina, and for this reason, it promises to help counter some of the ways in which the forces of professionalization and fragmentation in the theological disciplines undermine our ability to think theologically as exegetes and to converse with Christianity's long exegetical tradition. The essay argues that if biblical scholars are to find something of enduring value in patristic exegesis and some way of appropriating what we find there, we need a clearly articulated understanding of the relationship between the two Testaments of the Christian Bible, as well as an understanding of how Christ might be found in the first of those Testaments in a way that takes into account the ongoing life of these same biblical texts in Jewish interpretation and practice. The remainder of the essay explores three contemporary ways of conceiving of the relationship between the Testaments. The first and third of these allow for ways of reading the OT in light of the NT that avoid the dangers of supersessionism, while the second offers some cautions and touches on the place of Christian theological exegesis in the larger pluralistic context of biblical studies.
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McGinnis, Claire Mathews. "Stumbling over the Testaments: On Reading Patristic Exegesis and the Old Testament in Light of the New." Journal of Theological Interpretation 4, no. 1 (2010): 15–31. http://dx.doi.org/10.2307/jtheointe.4.1.0015.
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Abstract This essay begins with the distinction between two questions: why is patristic exegesis important, and why might a contemporary reader—particularly a university-trained biblical scholar—benefit from reading it? It observes that patristic exegesis has played an important role in the spiritual practice of lectio divina, and for this reason, it promises to help counter some of the ways in which the forces of professionalization and fragmentation in the theological disciplines undermine our ability to think theologically as exegetes and to converse with Christianity's long exegetical tradition. The essay argues that if biblical scholars are to find something of enduring value in patristic exegesis and some way of appropriating what we find there, we need a clearly articulated understanding of the relationship between the two Testaments of the Christian Bible, as well as an understanding of how Christ might be found in the first of those Testaments in a way that takes into account the ongoing life of these same biblical texts in Jewish interpretation and practice. The remainder of the essay explores three contemporary ways of conceiving of the relationship between the Testaments. The first and third of these allow for ways of reading the OT in light of the NT that avoid the dangers of supersessionism, while the second offers some cautions and touches on the place of Christian theological exegesis in the larger pluralistic context of biblical studies.
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Muttaqin, Ahmad. "KONSTRUKSI TAFSIR ILMI KEMENAG RI-LIPI: Melacak Unsur Kepentingan Pemerintah dalam Tafsir." RELIGIA 19, no. 2 (February 20, 2017): 74. http://dx.doi.org/10.28918/religia.v19i2.751.
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This article aims to explore ”scientific exegesis” of ministry of religious affairs of Indonesia. As we know the scientific exegesis is one of the approaches in interpreting the Qur’an which appeared since the middle century. This will try to explore the epistemology of that exegesis and the interest of government in process of writing the exegesis. It will focus in three themes namely ocean, food and a drink, and time. This concludes that first this exegesis is a part of the thematic method. Second, according to validity aspect, this exegesis agrees with the correspondence and pragmatism aspect, but not in coherence aspect. Third, this exegesis is an effort to help the policy of government.
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Wu, Qi. "On exegesis methods of Warring States bamboo-slip manuscripts." Journal of Chinese Writing Systems 2, no. 1 (March 2018): 67–75. http://dx.doi.org/10.1177/2513850217747987.
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With the continuous publication of Guodian bamboo-slip manuscripts, Shanghai Museum bamboo-slip manuscripts and Tsinghua University bamboo-slip manuscripts, the study of Warring States bamboo-slip manuscripts has become a new research focus in recent years. Exegesis study is one of the most important aspects in bamboo-slip manuscripts research. As can be seen from those exegesis study results, it is found that some of them are widely accepted. However, some results are debateable. Furthermore, in many cases it is difficult to provide clear answers in exegesis study. Therefore, it is necessary to summarize the exegesis methods of these accepted and debateable results. Also, theoretical guidance for future research needs to be provided. This article will discuss applying traditional exegesis methods into exegesis study. Then it will discuss applying the special features of Warring States bamboo-slip manuscripts into exegesis study. Finally, it will discuss some problems which should be emphasized in exegesis study.