Comparative and Rapprochement-Based Exegesis: From Distinction to Interaction

Document Type : Original

Authors

1 Associate Professor, Dept. of Qur’an and Hadith Sciences, Faculty of Theology, Yazd University, Yazd, Iran. And Associate Professor, Dept. of Qur’an and Hadith Sciences, Faculty of Theology and Ahl al-Bayt Studies, University of Isfahan, Isfahan, Iran

2 Level Four Seminary Student in Comparative Exegesis, Fatimah al-Zahra Seminary, Isfahan, Iran.

Abstract

Despite their longstanding practical application in classical exegesis and renewed contemporary interest, comparative (taṭbīqī) and rapprochement-based (taqrībī) exegesis have been undertheorized. Given that comparison focuses on differences in interpretive opinions while rapprochement seeks common ground, a precise analysis is needed to determine their compatibility. Using a descriptive-analytical method, this study finds that combining the two approaches is untenable in two scenarios: first, when comparative exegesis adopts a polemical or sectarian approach; second, when an extremist rapprochement-based stance leads to silence on verses subject to sectarian disagreement. However, if comparative exegesis employs a balanced rapprochement-based orientation to examine and critique interpretive opinions, the two approaches can synergistically achieve their goals without incurring methodological harms. Since the incompatible scenarios exacerbate differences and deviate from the core aims of exegesis, the only path to an effective comparative and rapprochement-based interpretation is their integrated application.

Keywords

Main Subjects


  1. Ālūsī, Maḥmūd ibn ʿAbd Allāh. (1995). Rūḥ al-maʿānī fī tafsīr al-Qurʾān al-ʿaẓīm wa al-sabʿ al-mathānī [The Spirit of Meanings in the Interpretation of the Noble Qur’an and the Seven Oft-Recited Verses]. Beirut: Dār al-Kutub al-ʿIlmiyyah. [In Arabic]
  2. Āzarshab, Muḥammad ʿAlī. (2012). Pishīneh-ye taqrīb [The Background of Rapprochement]. Tehran: Majmaʿ-e Jahānī-ye Taqrīb-e Mazāheb-e Eslāmī. [In Persian]
  3. Dārābī, Bāqir. (2010). Āsīb-shenāsī-ye rāhkār-hā-ye taqrīb-e mazāheb va vaḥdat-e eslāmī [Pathology of the Strategies of Rapprochement among Islamic Schools and Islamic Unity]. Moṭāleʿāt-e Taqrībī-ye Mazāheb-e Eslāmī (Forūgh-e Vaḥdat), 20, 7–16. [In Persian]
  4. Dehkhodā, ʿAlī Akbar. (2012). Loghat-nāmeh [Dictionary]. Tehran: University of Tehran Press. [In Persian]
  5. Dhahabī, Muḥammad Ḥusayn. (n.d.). Al-Tafsīr wa al-mufassirūn [Exegesis and Exegetes]. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī. [In Arabic]
  6. Hāshemī Feshārakī, Sayyid Saʿīd. (2018). Vākāvī-ye dīdgāh-e movāfeqān va mokhālefān-e taqrīb-e mazāheb-e eslāmī [Analysis of Proponents’ and Opponents’ Views on the Rapprochement of Islamic Schools]. Rūzgārān, 13, 123–140. [In Persian]
  7. Ibn Manẓūr, Muḥammad ibn Mukarram. (n.d.). Lisān al-ʿArab [The Tongue of the Arabs]. Beirut: Dār al-Fikr. [In Arabic]
  8. Ibn Saʿd, Muḥammad. (1990). Al-Ṭabaqāt al-kubrā [The Major Biographical Classes]. Beirut: Dār al-Kutub al-ʿIlmiyyah. [In Arabic]
  9. Maʿrefat, Muḥammad Hādī. (2008). Al-Tafsīr al-atharī al-jāmiʿ [The Comprehensive Tradition-Based Exegesis]. Qom: Al-Tamhīd. [In Arabic]
  10. Mughniyah, Muḥammad Jawād. (2004). Al-Tafsīr al-kāshif [Al-Kashif Commentary]. Qom: Dār al-Kitāb al-Eslāmī. [In Arabic]
  11. Muslim, Muḥammad. (2005). Mabāḥith fī al-tafsīr al-mawḍūʿī [Studies in Thematic Qur'anic Interpretation]. Damascus: Dār al-Qalam. [In Arabic]
  12. OpenAI. (2025). *ChatGPT (GPT-5.2)*. https://chat.openai.com
  13. Rashīd Riḍā, Muḥammad. (1990). Tafsīr al-Manār [Al-Manar Commentary]. Cairo: Al-Hayʾah al-Miṣriyyah al-ʿĀmmah lil-Kitāb. [In Arabic]
  14. Reẓāyī Eṣfahānī, Muḥammad ʿAlī. (2003). Dars-nāmeh-ye ravesh-hā va gerāyesh-hā-ye tafsīrī-ye Qurʾān [Textbook of Methods and Approaches in Qur'anic Interpretation]. Qom: Markaz-e Jahānī-ye ʿUlūm-e Eslāmī. [In Persian]
  15. Reẓāyī Eṣfahānī, Muḥammad ʿAlī. (2004). Sabkī novīn dar tafsīr-e revāyī: ravesh-shenāsī-ye ketāb Tafsīr al-Atharī al-Jāmiʿ [A New Style in Narrative Exegesis: Methodology of Tafsir al-Athari al-Jamiʿ]. Bayyināt, 44, 108–135. [In Persian]
  16. Rūḥī Dehkordī, Emād, & Tajarī, Muḥammad ʿAlī. (2015). Eṣṭelāḥ-shenāsī-ye mabānī-ye tafsīr [Terminology of the Foundations of Qur'anic Interpretation]. Pazhūhesh-hā-ye Qurʾānī, 4(77), 94–117. [In Persian]
  17. Rūmī, Fatḥ Allāh ibn ʿAbd al-Raḥmān. (1999). Buḥūth fī uṣūl al-tafsīr wa manāhijih [Studies on the Principles and Methods of Qur'anic Exegesis]. Riyadh: Maktabat al-Tawbah. [In Arabic]
  18. Shāker, Muḥammad Kāẓim. (2003). Mabānī va ravesh-hā-ye tafsīrī [Foundations and Methods of Qur'anic Interpretation]. Qom: Markaz-e Jahānī-ye ʿUlūm-e Eslāmī. [In Persian]
  19. Shaltūt, Maḥmūd. (2000). Tafsīr al-Qurʾān al-karīm [Interpretation of the Noble Qur'an]. Tehran: Al-Majmaʿ al-ʿĀlamī lil-Taqrīb bayn al-Madhāhib al-Eslāmiyyah. [In Arabic]
  20. Ṭabarī, Muḥammad ibn Jarīr. (1992). Jāmiʿ al-bayān fī tafsīr al-Qurʾān [The Comprehensive Exposition of Qur'anic Interpretation]. Beirut: Dār al-Maʿrifah. [In Arabic]
  21. Ṭabarsī, Faḍl ibn Ḥasan. (1993). Majmaʿ al-bayān fī tafsīr al-Qurʾān [Compendium of Explanation in Qur'anic Exegesis]. Tehran: Nāṣer Khosrow. [In Arabic]
  22. Ṭūsī, Muḥammad ibn Ḥasan. (n.d.). Al-Tibyān fī tafsīr al-Qurʾān [Clarification in Qur'anic Interpretation]. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī. [In Arabic]