Abstract
<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>
Highlights
With the gradual revelation of the Quran, Muḥammad, the Prophet of Islam, undertook the task of interpreting its verses (Qurān 16:44, 62:2)
Though in the period of the Companions and Followers, tafsir was sourced in narratives and reason (ʿAlawī-Mihr, 2010, pp. 70-127), a comprehensive and independent method of exegesis developed over a period of three centuries from the revelation of the Quran
It is considered the most complete and comprehensive method of Quranic interpretation (ʿAmīd Zanjānī, 2001, p. 331). It is more comprehensive than narrative exegesis, which is only based on Islamic narratives for exegesis, and less prone to subjective opinion, wherein the exegete only utilises personal beliefs and reasoning for interpretation without referring to other types of evidence such as Islamic narratives and other related Quranic verses
Summary
With the gradual revelation of the Quran, Muḥammad, the Prophet of Islam, undertook the task of interpreting its verses (Qurān 16:44, 62:2). A variety of viewpoints and interpretations emerged among Companions of the Prophet of Islam, who were at the forefront of these endeavours In its early form ijtihadi tafsir finds its roots in the era of the Prophet of Islam and his Companions and Followers. Namely narrative and subjective opinion, shortly became marginalised, and ijtihadi exegesis achieved growing acceptance among Muslim exegetes. The present study seeks to examine the ijtihadi approach to interpretation of the Quran. It takes a descriptive and analytic approach to answering the following questions. What rationales have Muslim exegetes and advocates of ijtihadi tafsir provided for its permissibility?
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