2013 - MSC - Qur'ānic Exegesis and Thematic Coherence
2013 - MSC - Qur'ānic Exegesis and Thematic Coherence
2013 - MSC - Qur'ānic Exegesis and Thematic Coherence
2013
Shazad Khalid
Student Number: 29001187
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Master’s Degrees by Examination and Dissertation
Declaration Form.
1. This work has not previously been accepted in substance for any degree and is not
being concurrently submitted in candidature for any degree.
Signed: Shazad Khalid
2. This dissertation is being submitted in partial fulfilment of the requirements for the
degree of MA Islamic Studies
Signed: Shazad Khalid
Supervisor’s Declaration.
I am satisfied that this work is the result of the student’s own efforts.
Signed: …………………………………………………………………………..
Date: ……………………………………………………………………………...
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Acknowledgements
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Contents Page
ABSTRACT ............................................................................................................................................. 6
SYSTEM OF TRANSLITERATION .............................................................................................................. 7
CONSONANTS .............................................................................................................................................. 8
VOWELS AND DIPHTHONGS ............................................................................................................................ 9
CHAPTER 1 - INTRODUCTION TO STUDY AND METHODOLOGY ............................................................10
BACKGROUND AND RESEARCH PROBLEM ........................................................................................................ 10
RESEARCH QUESTIONS ................................................................................................................................ 11
METHODOLOGY ......................................................................................................................................... 11
STRUCTURE OF THE THESIS ........................................................................................................................... 12
CHAPTER 2 - INTRODUCTION TO THE QUR’ĀN, ITS EXEGESIS AND APPROACHES .................................14
THE QUR’ĀN: ITS RELEVANCE AND COMPILATION ............................................................................................. 14
DEFINITION OF QUR’ĀNIC EXEGESIS ............................................................................................................... 15
EXEGETICAL TYPOLOGIES .............................................................................................................................. 15
A Traditional Classification ............................................................................................................... 15
A Modern Classification .................................................................................................................... 16
CHAPTER 3 - INTRODUCTION TO THEMATIC COMMENTARY (TAFSĪR MAWḌŪ‘Ī) .................................19
DEFINITIONS OF THEMATIC COMMENTARY ...................................................................................................... 19
HISTORY OF THEMATIC COMMENTARY ........................................................................................................... 20
Classical Period ................................................................................................................................. 20
Time of the Prophet and Companions ..........................................................................................................20
Developments in the Sciences of the Qur’ān (‘Ulūm al-Qur’ān) ...................................................................21
Isolated Qur’ānic Themes .............................................................................................................................21
Objectives of the Qur’ān and Islamic Law (Maqāṣid al-Sharī‘āh) ..................................................................22
Interconnections between Verses ................................................................................................................22
Dominant Themes of Surahs .........................................................................................................................23
Objectives of Surahs .....................................................................................................................................24
Modern Period .................................................................................................................................. 24
Thematic Incoherence of the Qur’ān ............................................................................................................24
Isolated Themes of the Qur’ān .....................................................................................................................25
Dominant Themes of the Qur’ān ..................................................................................................................25
Dominant Themes of a Surah .......................................................................................................................26
Unity of Surah: Seeking its Overall Objective ................................................................................................28
Surah Groups ................................................................................................................................................29
Stylistic Approaches to Qur’ānic Coherence .................................................................................................30
CONCLUSION ............................................................................................................................................. 31
CHAPTER 4 - LIFE SKETCH OF AMĪN IṢLĀḤĪ AND AMR KHĀLID ..............................................................33
AMR KHĀLID ............................................................................................................................................. 33
Influence ........................................................................................................................................... 33
Birth and major life events................................................................................................................ 34
Major works ...................................................................................................................................... 35
AMĪN IṢLĀḤĪ .............................................................................................................................................. 36
Influence ........................................................................................................................................... 36
Birth and major life events................................................................................................................ 36
Major Works ..................................................................................................................................... 37
CHAPTER 5 – THEMATIC EXEGESIS OF AMR KHĀLID .............................................................................39
SURAH UNITY ............................................................................................................................................ 39
THE SURAH GOAL ....................................................................................................................................... 39
Internality ......................................................................................................................................... 41
The Thematic Verse (Āyah Miḥwariyyah) .....................................................................................................41
Frequency of Words......................................................................................................................................43
Surah Division ...............................................................................................................................................43
Verse Selection .............................................................................................................................................44
Intertextuality ...............................................................................................................................................45
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Ambiguous Interpretations ...........................................................................................................................46
Externality ......................................................................................................................................... 46
Circumstances of the Revelation ..................................................................................................................46
Prophetic Sayings ..........................................................................................................................................47
Islamic thought and philosophy of Amr Khālid .............................................................................................47
Perceived Challenges of Today .....................................................................................................................49
SURAH NAME ............................................................................................................................................ 50
SURAH PAIRS ............................................................................................................................................. 52
SURAH GROUPS ......................................................................................................................................... 53
Relationships within a Surah Group .................................................................................................. 55
Surah Goal.....................................................................................................................................................55
Common Topics ............................................................................................................................................56
Detached Letters...........................................................................................................................................56
Oaths.............................................................................................................................................................57
Relationships between Surah Groups ............................................................................................... 57
Arrangement of Surah Groups .......................................................................................................... 58
CONCLUSION OF KHĀLID’S THEMATIC APPROACH ............................................................................................. 59
CHAPTER SIX – COMPARING THE THEMATIC APPROACHES OF AMR KHĀLID AND AMĪN IṢLĀḤĪ ..........60
OBJECTIVES OF COHERENCE AND TARGET AUDIENCE ......................................................................................... 60
SURAH UNITY ............................................................................................................................................ 60
SURAH PAIRS ............................................................................................................................................. 63
SURAH GROUPS ......................................................................................................................................... 64
CHAPTER SEVEN – CONCLUSION ..........................................................................................................67
CRITICAL APPRAISAL OF KHĀLID’S METHODOLOGY ............................................................................................ 67
STRENGTHS AND LIMITATIONS OF THEMATIC APPROACHES ................................................................................. 67
FURTHER STUDY ......................................................................................................................................... 69
APPENDIX A .........................................................................................................................................70
BIBLIOGRAPHY .....................................................................................................................................76
END NOTES ..........................................................................................................................................81
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Abstract
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System of Transliteration
All Islamic-Arabic words and terms have been transliterated according to the ALA-LC
Romanization Tables defined at the American Library Association/Library of Congress 1.
The consonants, vowels and diphthongs in this System are outlined overleaf. The notes
and rules should be referenced directly from the Library of Congress.
Within this essay, the following exceptions to this System may apply:
1) Anglicised Islamic-Arabic terminologies and well-known names of people and
places i.e. mosque for ‘masjid’
2) Quotations from textual sources, which maintain their original transliterations,
i.e. dar ul-uloom for ‘dar al-‘ulūm’.
3) The definitive article is written as al with hyphen, even when used before sun
letters and after vowels, e.g. Abu al-Salt for Abū as-Salt.
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Consonants
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Vowels and Diphthongs
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Chapter 1 - Introduction to Study and Methodology
It is true that Khālid is not a specialist in exegesis but this has not stopped his own
personal reasoning (ijtihād) in this discipline. His work deserves attention due to his
influence across Arab-speaking countries and the large audiences he attracts through
electronic media platforms. It is the pretention of this essay that Khālid is shaping the
discourse in popularising a thematic coherence-based commentary of the Qur’ān.
Today thematic commentary remains a significant endeavour. For example, in 2010 a
nine volume thematic commentary of each surah of the Qur’ān was completed by a
team of thirty one researchers sponsored by Sharjah University (Jāmi‘ah al-Shāriqah)
in the United Arab Emirates. Given the attention of thematic commentary and Khālid’s
influence his approach merits detailed exploration. However English-speaking
academics are at loss as Khālid’s book has not been translated into English. Within this
pretext the purpose of this study is to address this gap.
Another objective of this study is to assess the flexibility of thematic approaches in its
ability to produce diverse and non-traditional interpretations of the Qur’ān. This can
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be achieved by comparing Khālid’s readings with Iṣlāḥī. The exegesis of Khālid and
Iṣlāḥī are suitable for comparison for three reasons: 1) both believe that an aspect of
the Qur’ān’s miraculous perfection is demonstrated by its coherence3; 2) both apply
similar thematic concepts of surah unity, surah pairs and surah groups to establish
coherence; and 3) both discuss coherence at a similar level of detail for the surahs
within the Qur’ān. Although Iṣlāḥī’s commentary is over nine times longer in word
count compared to Khālid’s book, deliberations on coherence in fact occupy a
relatively small space at the introduction of each surah. The bulk of Iṣlāḥī’s exegesis is
concerned with explaining collections of verses and the meanings of words.
Mir introduced a major twentieth century Urdu commentary of the Qur’ān in 1988 to
the academic community. In the same way the author of this study aspires to do the
same with a twenty-first century Arabic commentary.
Research Questions
Methodology
This study will depend on a literary analysis of primary and secondary sources. The
concept of thematic coherence set forth by Khālid will be based on his book “Qur’ānic
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Contemplations: Reflecting on the Goals of Each Chapter of the Qur’ān” (Khawāṭir
Qur’āniyyah: Naẓarāt fī ‘Ahdāf Suwar al-Qur’ān), written in Arabic. This work has not
been studied critically before. This work will be closely compared with surahs of the
Qur’ān to assess the extent to which Khālid selects or ignores certain verses, or shifts
away from a literary interpretation to support his thesis. An understanding of Iṣlāḥī’s
thematic approach will depend largely on Mir’s analysis in “Coherence in the Qur’ān”
and English translations of Iṣlāḥī’s exegesis by Mohammad Kayani and Shehzad
Saleem4.
A detailed survey of the history of thematic commentary will be based on Samir ‘Abd
al-Raḥmān Rashwānī’s book called “The Methodology of Thematic Commentary in the
Glorious Qur’ān” (Manhaj al-Tafsīr Mawdū‘ī li al-Qur’ān al-Karīm), written in Arabic.
The merits of this book is that it reviews and critiques studies by previous researchers
in this field such as Mustafa Muslim, Abd al-Sattār and ‘Abd al-Hayy al-Farmāwī. Where
Rashwānī lacks sufficient detail the source exegesis will be consulted directly in its
Arabic original, as done for example with Tafsīr Manār and Tafsīr Kabīr by Ibn
Taymiyyah. Additionally works that survey different approaches of Qur’ānic exegesis
will be read as a general introduction to this study, including older scholarship where
relevant.
The Qur’ānic translation used for this study will be by Muhammad Abdel Haleem5. The
following abbreviations are used: V = verse; S = Surah; G = Group.
The current chapter provides the framework to inform this study by outlining the
research problem, research questions and methodology.
Chapter Two provides a general introduction to the field of exegesis (tafsīr), including
its various definitions and classifications.
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Chapter Three addresses the thematic exegesis of the Qur’ān (Tafsīr Mawḍū‘ī). It
traces its historical developments from the prophetic era to the twenty-first century,
highlighting the key innovators, thematic procedures and motivations.
Chapter Four provides a life sketch of Khālid and Iṣlāḥī by reviewing their influence,
major life events and written works.
Chapter Five is concerned with the thematic methodology of Khālid. It will discuss the
guiding principles that underpin his formulation of surah unity, surah pair and surah
groups.
Chapter Six compares the thematic approaches of Khālid and Iṣlāḥī. It examines how
they apply their methods to the same surahs of the Qur’ān and suggests reasons for
diverging interpretations.
Chapter Seven concludes the findings of the research, highlights the main results of the
thesis, limitations and scope for further inquiry.
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Chapter 2 - Introduction to the Qur’ān, its Exegesis and Approaches
This section deals with an introduction to the Qur’ān, its definition and exegetical
classifications.
The Qur’ān, most popularly defined as “the reading”10, is made up of 11411 chapters,
some 6200 verses, 77,400 words and 323,600 letters12. The surahs vary considerably in
length; the shortest being three verses and the longest two hundred and eighty-six
verses. The first twenty-four surahs make up around fifty per cent of the Qur’ān. It is
believed to have been revealed gradually to Prophet Muhammad by angel Gabriel over
a period of twenty-three years. The arrangement of the Qur’ān in book form (muṣḥaf)
does not begin chronologically like the Old Testament or genealogically like the New
Testament13.
According to the consensus of Muslim scholars the Qur’ān was compiled in its totality
in scattered fragments owned by different people during Prophet Muhammad’s (d.
632) lifetime. It was later compiled into one book by Zayd Ibn Thabit (d. 652) under the
instruction of the first caliph, Abu Bakr (d. 634). Another copy, known as the Uthmanic
codex, was later written by a committee of four Companions14 under the instruction of
Uthman Ibn Affan (d 656)15. Alternative accounts of the Qur’ān’s origin are advanced
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by revisionist scholars such as John Wansbrough (d. 2002), Patricia Crone, Michael
Cook and Daniel Brown. They claim that the Qur’ānic text is the result of pious fraud
and based on a collection of pre-existing traditions16. Academics like Neal Robinson
have critiqued this thesis on the grounds that their sources were not better informed
than Muslim ones17.
Exegetical Typologies
Approaches of Qur’ānic exegesis have been classified in various ways due to differing
reference criteria as the basis for differentiation.
A Traditional Classification
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metaphorical, clear, ambiguous etc.). The second source is the exegetical sayings of
the Prophet. Whilst there is a small percentage of explicit exegetical narrations
numerous implicit sayings and actions exist that explain the Qur’ān22. In general, the
Prophet’s opinion is considered legally binding when acted in the capacity of prophet
but not in the capacity of judge, head of state or his own natural activities23. The third
source is an exegetical narration of a Companion. The Companions utilised the first
two sources in addition to exercising their personal opinion based on external sources,
such as the rules of Arabic language, classical Arabic poetry, pre-Islamic Arab customs
and Judeo-Christian traditions. The fourth source is the exegetical narration of a
Successor. They employed the sources that the Companions used and prioritised their
exegetical opinions over their own.
Tafsīr bi al-Ra’y refers to the personal opinion of a scholar that lived after the time of
the Successors. By definition it is not confined to a specific methodology although
some scholars sought to limit its scope24. This category is divided into Meritorious
(Maḥmūd) and Objectionable (Madhmūm) exegesis. The former division is defined as
being consistent with the “higher sources” of tafsir provided in Tafsīr bi al-Ma‘thūr
whereas the latter contradicts them. Esoteric exegesis (Tafsīr al-Ishārī) has been
defined under Tafsīr bi al-Ra’y. It is considered acceptable as long as it does not
contradict the Shariah or the apparent meaning of the verse, nor deemed as the
verse’s primary meaning25.
The intent behind this classification is to define categories on the basis of “true” and
“false” methods. Advocators of this classification seek to interpret the Qur’ān in the
way it was understood at the moment of revelation. They argue that the Companions
and Successors are most suited at arriving at God’s intent because Qur’ānic references
identify their religious piety26. An issue identified with this classification was the
assumption that its advocators were absolutely objective when in reality they cannot
escape from their personality or environment27.
A Modern Classification
Massimo Campanini is one of the few Arabists who have attempted to classify
exegetical approaches representative of the nineteenth and twentieth centuries. He
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groups the approaches as traditional, salafi, scientific, literary-based, historical and
contextualised, political and thematic.
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A Historical and Contextualised Commentary is to interpret the Qur’ān in its specific
historical geographical location and cultural context. This exegesis focuses on the
ethical and moral discourse rather than the letter and Arabic semantics of the seventh
century texts34. Two notably authors of this approach are Muhammad Arkoun and
Nasir Abu Zayd.
Whilst the above categories can be generally defined as a hermeneutical reading of the
Qur’ān as each commentator transposes the meaning of Qur’ānic text into one’s own
system of values and meanings, specific works exist to reinterpret the Qur’ān
according to new readings. Two examples are the hermeneutic of liberation by Farid
Esack or women’s rights by Amina Wadud35.
Other classifications of exegesis exist, such as being based on the amount of exegetical
detail37 and orientalist formulations38.
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Chapter 3 - Introduction to Thematic Commentary (Tafsīr Mawḍū‘ī)
This chapter examines the definition of Tafsīr Mawḍū‘ī and traces it historical
development.
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Research into the issues which the Qur’ān presents in different surahs to bring
out specific meanings connected with a specific theme and to establish a goal
(Rafa‘at Abū al-Muṭlib)43.
Knowledge of the issues based on the Qur’ānic objectives from one surah or
more (Mustafa Muslim)44.
To uncover the intention of God through themes to clarify the guidance of the
Qur’ān and manifest an aspect of it immutability. It is a comprehensive
uncovering of God’s intention on a Qur’ānic issue according to human
capability (‘Abd al-Jalīl ‘Abd al-Raḥīm)45.
Rashwānī concludes that the last definition offered by ‘Abd al-Jalīl ‘Abd al-Raḥīm
comes close towards encompassing the necessary aspects of thematic commentary as
it defines the goal of study (intention of God and immutability), the method (through
themes), and states the limitation of study (according to human capability)46.
Classical Period
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contradictions of verses, not arriving at themes. A similarity exists in the method of
explaining the Qur’ān by the Qur’ān.
Mustafa Muslim highlights that the collection of recurring words in the Qur’ān
represents a “colour of thematic commentary”52. Works similar to Rāghib al-Isfahānī’s
(d. 1109) “Words in the Qur’ān” (al-Mufradāt Fī Gharīb al-Qur’ān) collect all of the
verses that contain a particular word in order to examine the Qur’ānic meanings and
context of usage for that word, such as Ummah, Jihad, Riba, Zakah53 etc. In this most
primitive form the word under study could become the foundation of building up a
basic theme that traverses the whole Qur’ān.
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Objectives of the Qur’ān and Islamic Law (Maqāṣid al-Sharī‘āh)
Abu Hamid al-Ghazali (d.1111) initiates a new direction in thematic commentary by
writing on the aims of the Qur’ān in his book “Jewels of the Qur’ān” (Kitāb Jawāhir al-
Qur’ān). Couched in language resembling Sufi writings, al-Ghazali’s identifies six aims57
of the Qur’ān. These are in fact a mixture of objectives, spiritual states and Qur’ānic
subject matter. Many works in the Modern period will return to the objectives of the
Qur’ān.
This stage is also concerned with the collection of verses that promote the objectives
of Islamic Law (Maqāṣid Sharī‘āh)58. Although initially formulated in rudimentary form
as early as the eleventh century by Abū ‘Abd Allah al-Tirmidhī al-Ḥākim (d. 932), Abū
Isḥāq al-Shaṭibī (d. 1388) is known to have elaborated its theory most extensively.
Instead of focusing on the textual meaning of a Qur’ānic verse al-Shaṭibī searched for
the effective cause (‘illah) of verses from different surahs to arrive at the objectives of
the Shariah59. The objectives of the Shariah can be seen as holistic themes of the
Qur’ān.
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According to Mir63 the first writer to apply linkages (manāsabah) between verses for
each surah of the Qur’ān is Abū Bakr al-Rāzī64. This method involved linking each verse
to the next sequential verse in an unbroken linear chain between all verses in a surah
to form an idea. Similar attempts were followed by subsequent scholars such as Niẓām
al-Dīn Ibn al-Nisāburī (d. 1327), Abū Abdullah Ibn Yūsuf (d. 1344), and Shams al-Din Ibn
al-Shirbīnī (d. 1569). Al-Nisāburī advances al-Rāzī’s method by dividing a surah into a
number of passages and linking them with reference to the dominant themes in
them65.
One example of this is Ibn Taymiyyah’s collection of exegesis, which has been collated
into one book called “Tafsīr Kabīr”. Instead of explaining one Qur’ānic verse at a time
for each surah he would discuss the dominant themes of the surah. The nature of
these themes would vary. They could refer to a major lesson, a Qur’ānic feature or
explanation of a particular verse. For example, in S.2 “The Cow” (al-Baqarah) chapters
were titled “The meaning of the Unseen and the Seen” (M‘anā al-Ghayb wa al-
Shahadah), “Analogy of comparison and universality” (Qiyās al-Tamthīl wa Qiyās al-
Shumūl) and “Explaining the verse ‘Those who believe and those who were Jews’”
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(Tafsīr ‘an ’Allathīna ’Amanū wa Hādu’)70. Ibn Qayyim follows in similar fashion. For
example, Rashwānī quotes Ibn Qayyim’s discussion of the dominant themes in S.28
“The Spider” (‘Ankabūt) in his book “Wonders of Lessons” (Badā’i‘ al-Fawā’id): “It is
the secret of (God’s) creation and command; a surah of trials and tests; an explanation
of the states of those are tested; to remain hopeful throughout; being patient and
dependent on God during the trial and hope for guidance and victory near the end”71.
Objectives of Surahs
Ibrāhīm Ibn ‘Umar al-Baqā‘ī (d. 1480) demonstrated in an eight volume exegesis
“Arrangement of Pearls in the Connection between Surah Verses” (Tanāsiq al-Durur Fī
Tanāsub al-Suwar) that a surah has one overall objective (maqṣad) that revolves from
the first verse to the last. His approach is described by Rashwānī as 1) identifying the
different themes of the surah, 2) searching for the overall objective of the surah, and
3) linking the themes in light of the overall objective72. In essence Baqa’i’s approach is
to apply the idea of Manāsabāt by al-Rāzī within the guiding principle that each surah
has one ultimate objective. For example al-Baqā‘ī writes that the objective (maqṣūd) of
the S.3 “The Family of Imran” (Ālā ‘Imran) is monotheism (Tawḥīd) and the maqṣūd of
Surah Maryam is the comprehensiveness of mercy (Shamūl al-Raḥmah)”. Another
unique innovation of al-Baqā‘ī was to suggest that the name of every surah was
harmonious with the surah’s objective73. As Rashwānī points out after al-Baqā‘ī, no
major developments in Thematic Commentary are reported between the fifteenth and
nineteenth century 74.
Modern Period
This period is characterised by a combination of concepts and methods from the
classical period and, in some cases, advances of them. Some writers have exaggerated
the uniqueness of their ideas due to a lack of research in historical works75.
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position is understandable. The Qur’ān indeed possesses unique features within a
surah, such as setting principles without sufficiently illustrating them; presentation of
certain types of evidence; amount of space devoted to a theme being
disproportionately small; abrupt start and end; and multiple apparently unrelated
topics. John Merrill79 argued that the underdeveloped state of Qur’ānic Studies in the
twentieth century can be held responsible for the incoherence narrative. Since then
research in this discipline has grown and some major developments highlighted below.
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meaning”87. For Rahman a verse by verse procedure, by its very nature, leads to
subjective and partial views. He formulates eight themes as follows: God, Man and
Individual, Man in Society, Nature, Prophethood and Revelation, Eschatology, Satan
and Evil, and Emergence of a Muslim Community. Rahman considers the first theme,
God’s existence, as the “master truth” and the others as the foundation-stone from
which other Qur’ānic ideas are derived from or subsumed under it. For every theme
Rahman discusses its finer details by resorting to multiple verses from different surahs.
Rahman bases the importance of a theme on the frequency it occurs in the Qur’ān. For
example, he uses the expression “keeps emphasising” several times. He also addresses
inadequate views of some “Western” scholars, for example viewing God as a
capricious tyrant. Rahman frequently links themes together and occasionally links one
theme to what is perceived as the overall aim of the Qur’ān: “man and his
behaviour”88.
In his book “Reading the Qur’ān”, Sardar conducts a passage-based approach for
interpreting S.1 “The Opening” (al-Fātiḥah) and S.2 “The Cow” (al-Baqarah) and
dedicates a major section on the Qur’ān’s themes. After admitting the vital role that
classical commentaries have contributed in Muslim understandings of the Qur’ān, like
Rahman, he critiques them on multiple fronts. He agrees that a verse-by-verse
commentary is unable to yield sufficient insight into “broader themes, essential
concepts and universal meanings” as it procedure lacks awareness of the Qur’ānic
worldview89; causes the “argumentative” nature of the Qur’ān to get lost90; and argues
it is unable to cope with the challenges of contemporary times as the Qur’ān must be
read with needs of our time. Sardar discusses twelve themes and uses verses from
different surahs to support his ideas. His choice of themes appear to underline an
agenda of re-reading the Qur’ān in light of today’s context which he alludes to when
concluding his themes on “Time and History”91 and “Abrogation and Change”. His
other themes are driven by a hermeneutic of justice, equity and coexistence, seen in
themes on “Truth and Plurality”, “Humanity and Diversity” and “Ethics and Morality”.
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such as science, technology, orientalist views and traditional verse-by-verse exegetical
approaches. It is likely that the classical writers also constructed themes in light of the
major challenges of their times. Allocating a surah to a distinct objective is not
attempted. Selected examples within this category are by Rashid Rida, Muhammad
Ghazali (d. 1996) and Abu al-Ala Mawdudi92.
The exegesis called the “The Lighthouse” (Tafsīr al-Manār) by Muhammad Abduh and
Rida is seen as having a major influence on modern exegesis93. They were able to
justify reformist ideas by drawing up the general ideas of a surah. Yasushi Kosugi cited
that integrity of a surah as one of the nine foundations on which their methodology
relied upon94. For example, before commencing the traditional verse by verse exegesis
Rida dedicates a seventeen-page section on the dominant themes of S.2 “The Cow”
(al-Baqarah). This comprised of: inviting others to Islam, description of beliefs, law,
rules of the religion and principles of legislation. Each item is elaborated upon in
detail95. Tafsīr al-Manār also highlights linkages between a surah and the surah before
it. For example, the link between S.3 “The Family of Imran” (Ālā ‘Imran) and S.4
“Women” (al-Nisā’) is that the former ends with the command of God consciousness
(Taqwā) and the former also begins with this command96.
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Unity of Surah: Seeking its Overall Objective
Like al-Baqā‘ī, the authors in this group divide a surah into sections and link them to
identify the surah’s main purpose or objective. This study is typically motivated by a
desire to demonstrate the Qur’ān’s coherency, its imitability and a more faithful
interpretation of the Qur’ān. Examples are given for Muhammad Abdullah Daraz (d.
1958), Sayyid Qutb (d. 1966) and thematic research project conducted by Sharjah
University. Other writers in this category include Ḥusayn Tabātāba‘ī 99 and Maḥmūd
Bustānī100.
In his book “The Great News” (al-Naba’ al-Aẓīm), Daraz is eager to demonstrate that
the arrangement of a surah’s verses are divinely inspired and transcends all
miracles101. He attempts this for S.2 “The Cow” (al-Baqarah) only, the longest surah in
the Qur’ān. Predicated with the view that any sophisticated literary expression
demands unity of meaning and artistic coherence, he argues that each surah has
separate divergent parts that directly link, create a “perfect harmony”, fit in its most
suitable position comfortable with its adjoining parts, and moves in the same direction
to fulfil a particular purpose102. He cautions the reader not to be oblivious to the
linkages that may first appear “unnatural” but link on the basis of contrast, sub-
division, example, deduction, complement, exception etc. He states that if no natural
link then the Qur’ān would “move from one to the other very gently…using the sort of
syntax that allows compatibility between unfamiliar elements”103. In S.2 “The Cow” (al-
Baqarah), Daraz identifies five principal sections, each with a specific purpose. He
discusses at length the sub-division of each section, the natural progression between
them and abrupt transitions.
In “The Shade of the Qur’ān” (Fī Ẓilāl al-Qur’ān), Sayyid Qutb produces a commentary
of all the Qur’ānic surahs. When introducing S.2 “The Cow” (al-Baqarah) he writes that
every surah has a “personality of its own”, special rhyme and musical impulse, and
revolves around a central theme, or a number of major themes related to one another
by a common idea104. He also states that the Qur’ān as a whole possesses an overall
objective (hadaf). Like Daraz, the surah is divided into several sections and its themes
linked to given an overall meaning. Occasionally the surah section will align with the
traditional thirty divisions (juz’). Mir notices that Qutb describes the mood and
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atmosphere of several surahs in the same way that hardly distinguishes the surah’s
central theme from the general objective of the Qur’ān105.
A major work called “A Thematic Commentary of the Surahs of the Glorious Qur’ān”
(Tafsīr Mawḍū‘ī Li Suwar al-Qur’ān al-Karīm)106 was completed by a team of 31
researchers in the United Arab Emirates, produced a nine volume thematic
commentary covering each surah of the Qur’ān. A number of thematic characteristics
are identified: the central theme of the surah, link between the surah’s name and its
theme and surah interconnections.
Surah Groups
A major innovation in thematic commentary unique to the modern period is the
division of surahs into groups and assigning an overall theme to the group. Two
authors that utilise this approach are Ḥamīd al-Dīn al-Farāḥī and Sa‘īd Hawa’.
Farāḥī developed the idea of surah groups in rudimentary form before it was
elaborated by his student Iṣlāḥī. Farāḥī believed that the arrangement of surahs in
their present order was divinely inspired through the prophet and thus was not
without a compelling rationale107. He devises nine groups as follows: Group 1: Surahs
1-5, Group 2: Surahs 6-9, Group 3: Surahs 10-22, Group 4: Surahs 23-24. Group 5:
Surahs 25-33, Group 6: Surahs 34-49, Group 7: 50-66, Group 8: Surahs 67-112, and
Group 9: Surahs 113-114. It is not clear on what basis Farāḥī devised this arrangement
as his own commentary of the Qur’ān was limited to fourteen surahs in total108. The
internal arrangement of each surah group into a Mecca and Madinan bloc is attributed
to Iṣlāḥī rather than Farāḥī, which will be explored later in this study.
In his book “The Foundation of Exegesis” (Asās Fi al-Tafsīr)109, Saeed Hawa’ (d. 1989)
divides the Qur’ān into four groups and argues that each group is linked with S.2 “The
Cow” (al-Baqarah). His surah groups follow a traditional classification based on the
number of verses in a surah110 as follows: “Long” (al- Ṭiwāl) from S.3 to S.9, 2);
“Hundreds” (al-Mu’īn) from S.10 to S.28; “Oft-Repeated (al-Mathānī) from S.29 to
S.50; and “Broken” (al-Mufaṣṣal) from S.51 to S.114. Rashwānī critiques the work for
not clearly justifying the link between S.2 and each group, and claims S.1 plays a
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comparatively stronger role as it encompasses all of the Qu’ranic objectives in terms of
creed, legislation and eschatology111.
In “Textual Relations in the Qur’ān: Relevance, Coherence and Structure”, Salwa el-
Awa addresses verse linkages according to principles derived from modern pragmatic
theory. Her assumption is that these principles, in combination with linguistic and non-
linguistic contexts, are likely to yield a more systematic understanding of Qur’ānic
Studies119. El-Awa illustrates this theory using two medium-length surahs (S.33 and
S.75) that contain verses whose relation to the general theme of the surah is
problematic. Using Relevance Theoretical analysis, she suggests that the divisional
topic of surah should not be taken as the sign of connectivity but rather a contributor.
Instead grammatical particles can behave as markers to new sections120. El-Awa also
suggests other non-pragmatic techniques related to pronoun shifts, rhythm and rhyme
changes can indicate a shift of subject matter.
In monograph “Semitic Rhetoric as a Key to the Question of the naẓm of the Qur’ānic
Text”, Cuypers addresses the issue of Qur’ānic coherence by utilising studies in Semitic
rhetoric theorised by Roland Meynet in the context of Biblical rhetoric. Cuypers
highlights that Greek rhetoric adopted today within European literature uses a linear
and continuous manner of composing speech i.e. follows an introduction, main body
and conclusion121. The composition of Semitic rhetoric, however, does not follow this
linear structure but rather points to various forms of symmetry. This symmetry
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appears in various forms. Three examples are: “parallelism”: units of text reappear in
the same order (ABC/’A’B’C); “concentric”: units of text are arranged concentrically
around a centre (ABC/x/C’B’A’); and “mirror”: similar to concentric but without the
central element (ABC/C’B’A). Cuypers argues that the Qur’ānic text seem disorderly
according to the Greek rhetoric tradition, but possesses a “very sophisticated
composition” according to complex set of symmetries of Semitic rhetoric122. Using
examples in S.101 “The Crashing Blow (al-Qāri‘ah), S.4 “The Feast” (al-Mā’idah)123,
S.12 “Joseph” (Yūsuf) and S.1 “The Opening” (al-Fātiḥah), Cuypers identifies
symmetries and argues that they are composed with literary rules known by the Arab
society in the prophetic period.
Conclusion
As seen from this wide corpus of writers the primary vehicle for demonstrating
coherence in the Qur’ān has been a thematic one. It has developed from linkages
between words, verses, passages, surahs and surah groups. Recent research has
identified limitations in a theme-based approach by exploring stylistic methods, which
echo non-theme approaches of grammatical structures by Abū Bakr al-Jūrjānī in the
eleventh century. Figure 1 illustrates the major shifts in thematic concepts since the
prophetic era.
Coming back to the definition of Tafsīr Mawḍū‘ī, whilst Rashwānī’s choice of definition
succeeds in moving beyond a partial definition, due to its generality, it fails to
encompass other intentions and methods that are representative of classical and
modern developments. One such rendering that addresses this is to define Tafsīr
Mawḍū‘ī as “An exegetical study that formulates themes from within or outside the
text in isolation, at level of surah or the Qur’ān to uncover the intention of God and
suggest its coherence and aspects of its immutability”.
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Chapter 4 - Life sketch of Amīn Iṣlāḥī and Amr Khālid
This chapter outlines the influence, major life events and written works of Amr Khālid
and Amīn Iṣlāḥī.
Amr Khālid
Influence
Amr Mohamed Helmi Khālid is one of the most influential Muslim preachers in the
Arabic speaking world. His rankings in the World Most Influential Muslims surveys124
have been phenomenal the past five years: 14th in 2009, 15th in 2010, 21st in 2011 and
34th in 2012, and included in the Time Magazine’s “100 Most Influential People” in
2007. His videos on You Tube have received over 26 million hits and he attracts two
million fans on his Facebook page125. Khālid’s influence has also received academic
attention by writers such as Asef Bayat126 and Samia Serageldin127.
Khālid’s appeal has been attributed to his ability to relate to and communicate in the
language of his audiences128. Unlike traditional imams he dresses in suits, is clean
shaven and speaks publically in colloquial Egyptian dialect. His charismatic style and
oratory skills enables him to captivate audiences by relating to their experiences,
punctuating lessons with jokes and deploying accessible analogies from sport, history
and popular culture129. Using the core messages of Islam, he seeks to reconcile faith
with realities of the twenty-first century. He listens, encourages dialogue and
empowers young men and women in a societal context that views itself as
“underdeveloped”130. He also reaches his audience using their preferred media tools of
communication instead of using traditional means like attending the mosque.
Khālid has not been without its critics. A prominent liberal thinker, Hala Mustafa,
argued that Khālid presents a conservative reading of Islam garbed in an attractive
cover131. Within some academic circles Khālid’s message is considered to embody an
innovative style that lacks theological depth, critical thinking and re-interpretation.
Bayat claims he contributes to a narrow-minded approach to religion that is not
intellectually-progressive, and encourages obedience to authority. Others are critical
of him for turning religious work into a profitable venture132.
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Birth and major life events
Khālid was born in 1967 in the Cairo district of Mohandessin in an upper middle class
home. His father was a physician and his maternal grandfather was Ibrahim Abdel-Hadi
Pasha, a prime minister under Farouk (d. 1965), King of Egypt and Sudan during 1936-
1953. Like many modern Egyptians, Khālid went to secondary school and graduated
from Cairo University’s Faculty of Commerce in 1988. In 1990, he began his career as
an accountant for an international accounting and consulting company, KPMG Egypt,
and later founded his own accountancy company in 1998.
Brought up in an unreligious environment with moral values, Khālid described that his
religiosity towards Islam began in the first year of secondary school. He would pray at
the mosque regularly, study the Qur’ān and read many books on Islam133. According to
his resume134, it was not until the age of 34 when he first experienced formal Islamic
Studies education by achieving a diploma at the Institute of Islamic Studies, Egypt.
Whilst still working for KPMG Khālid began preaching part-time at his local football
club during Ramadan prayers in 1995. His name soon became well known in the local
area. His popularity was further promoted after being selected as head preacher at the
El-Hossari mosque. By 1998 Khālid was preaching full-time. It was not until he was
offered to host an Islamic television programme in 2001 on a Saudi-funded religious
satellite channel, Iqra’, where his fame transformed into a global icon. In 2003 he
moved to UK after being reportedly pressurised by the Egyptian government to cease
his public preaching135.
Whilst in the UK136 Khālid signed new satellite contracts with Orbit and al-Rai,
established his personal website137, and distributed his religious programmes on CDs,
cassettes and videos. Khālid established community development programs, such as
“Right Start Foundation” in 2003, a UK charitable organisation committed to nurturing
constructive and positive existence between different faiths. He also set up “Life
Makers Organisation” in 2004, a platform to attract youth volunteers to areas of
literacy, health awareness and coexistence. He has been officially invited by the
authorities of several governments138 to speak at annual Islamic conferences in
Europe139. In 2010 he completed his PhD at the University of Trinity Saint David140.
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More recently Khālid supported the protestors in Tahrir Square during the Arab Spring
and subsequently launched a political party called “Egypt’s Future Party”. In July 2013
he resigned because he felt reform and preaching did not fit with the requirements of
political life141.
Major works
As noted above Khālid’s Islamic education was not conducted through a traditional
religious seminary but self-taught and moved in academia. Nevertheless as a full-time
preacher, Khālid has authored over 15 books on Islam, mostly written in Arabic142. His
book titles are a reflection of Khālid’s overall thought on Islam. This has been
articulated in a recent interview. He describes Islam as four interconnected
dimensions: faith, ethics and manners, positive community development and
coexistence143. These ideas resonate with many of his books, such as “Manners of a
Muslim” (Akhlāq al-Muslim) in 2002, “Purification of the Heart” (Islāḥ al-Qulūb) in
2003, “Indeed I am creating on Earth a Vicegerent” (Innī Jā‘il Fi al-’Ard Khalīfah) in
2006 and “Invitation of Coexistence” (Da‘wah al-Tā‘ush) in 2008144. Khālid criticises the
traditional scholars for propagating an “old message” of faith for the sake of faith itself
instead of channelling religious energy towards constructive development of society.
Many of his ideas are not new. Muslims scholars like Yusuf al-Qaradawi also note
constructive development as a core message of Islam145.
Khālid writes that the motivation for writing “Qur’ānic Contemplations: Reflecting on
the Goals of Each Chapter of the Qur’ān” occupied his mind since 1994. Every year in
the month of Ramadan he would become saddened by Muslims reciting the Qur’ān
without a clear appreciation of its objectives. He felt many treated the Qur’ān as an
encrypted code that was disjointed and incoherent. These reflections eventually
spurred Khālid to bridge this gap146. He clarifies that his book is not a “typical
exegetical work” but a personal reasoning to encourage the youth to increase their
understanding of the holy scripture and demonstrate how the surahs and verses are
linked147.
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Amīn Iṣlāḥī
Influence
Amīn Aḥsan Iṣlāḥī’s influence has been substantial, particularly in areas of political
activism and social reform within India and Pakistan, and more globally in the form of
his intellectual contributions to Qur’ānic exegesis. He was heavily involved in the early
development of Jamaat-e-Islami, a political party that still enjoys wide appeal in
Pakistan today148. Following his resignation from the party he remained engaged with
the society though his study circles and periodicals. Iṣlāḥī’s most significant appeal lies
in his contribution to thematic exegesis with specific innovations in surah pairing and
refinement of Farāḥī’s concept of surah groups. His eight volume exegesis, Taddabur-
e-Qur’ān, has received attention from academics and Muslims in general. Following his
death, his ideas live in many students who propagate the Farāḥī-Iṣlāḥī school of
thought in tackling challenges of societal reform and revival of Islam in Pakistan 149,
with a number of websites dedicated towards this end150.
After graduating from Madrasah al-Islah at the age of 18, Iṣlāḥī worked as an assistant
editor of two newspapers. During a visit to his school in 1925, Iṣlāḥī met Farāḥī. It
appears Farāḥī was in search of students who could continue his approach of the
Qur’ān. He offered Iṣlāḥī to study the Qur’ān with him full time. Iṣlāḥī accepted and left
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his career in journalism. Under Farāḥī, Iṣlāḥī studied the ideas of Qur’ānic coherence
and modern political philosophy. After the death of Farāḥī in 1930, Iṣlāḥī was
appointed principal of the school at the age of 26. During the next 11 years he edited
and published Farāḥī’s unpublished works, most of which were written in Arabic. This
was facilitated through the setup of a research circle called “Da’irah Ḥāmidiyyah”. In
1936 he introduced a periodical for promoting Farāḥī’s thoughts which continued for
three years153.
In 1941, Iṣlāḥī left the school to join Abu al-Ala Mawdudi’s new Islamic revival
organisation turned political party, Jamaat-e-Islami. Since joining as a founding
member he played a number of leadership and strategic roles during his 17 year
tenure, acting at one point as Vice President154. After a number of disagreements with
Mawdudi on the direction of the organisation with respect to electioneering, powers
of the party leader (amīr) and party politics in 1958, Iṣlāḥī resigned from the party.
During this period it has been suggested that Iṣlāḥī’s approach to bring about genuine
societal change shifted from a state-centred approach to an intellectual and reflective
transformation of conscience in light of the Qur’ān155. This event perhaps draws
parallels with Khālid’s experience between the interaction of reform and party politics.
Iṣlāḥī’s student, Javed Ghamidi, later developed his teacher’s arguments in calling for
societal-centred social change.
For the next 23 years, Iṣlāḥī devoted himself towards the production of his Qur’ānic
exegesis in Urdu, Tadabbu-e-Qur’ān. Like Farāḥī, Iṣlāḥī looked to transfer his
intellectual tradition to the next generation. In 1961 he setup a small study circle for
university students called “Halaqah Taddabur al-Qur’ān”, where he taught Arabic,
Qur’ān and hadith. He opened a similar circle in 1981 called “Idārah Tadabbur Qur’ān
wa Ḥadīth”156, which continued until 1993157. In 1997, he died at the age of 93 in
Lahore, Pakistan.
Major Works
Apart from his most important work, Tadabbur-e-Qur’ān, Iṣlāḥī authored around 18
books158 covering various religious, legal, social and political issues whilst a member of
Jamaat-e-Islami. Iṣlāḥī also translated several works by Farāḥī from Arabic into Urdu
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such as “Oaths of the Qur’ān” (’Aqsām al-Qur’ān) and “Farāḥī’s Commentary of
Selected Surahs” (Majmū‘ah Tafāsir al-Farāḥi).
The central motivation behind Tadabbur al-Qur’ān was Iṣlāḥī’s drive to remove doubts
about the Qur’ān’s incoherence by some Muslims and orientalists. He writes:
“Here it is appropriate to direct the attention of the readers to a mischief spread by the
Orientalists to ruin its divine arrangement and format. They have published copies of
the Qur’ān in which the sūrahs are not arranged in the manner God and His Prophet
(sws) did. They have rearranged them claiming that this new arrangement is more
meaningful and better arranges the Book of God and rids it of the haphazard sequence
which they think it had. A similar state of affairs is being witnessed in some Muslim
countries...”159.
Although Iṣlāḥī claims his mentor “successfully attempted and proved it [coherence]”
for certain Meccan surahs160, doubts arose about the larger and complex Madinan
surahs161. In Tadabbu-e-Qur’ān, Iṣlāḥī believes he has shown coherence for the
Madinan surahs too.
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Chapter 5 – Thematic Exegesis of Amr Khālid
This section is concerned with the thematic approaches of Khālid. His utilises the
concepts of surah unity, linking the surah name to its goal, surah groups, and
occasionally discusses surah pairs and verse linkages within or preceding a surah.
Surah Unity
In the introduction of “Qur’ānic Contemplations” Khālid writes:
“Every surah possesses one topic (mawḍū‘ī wāḥid) and a defining set of goals
(ahdāf)…if you knew the goal (hadaf) of a surah and its topic then you will become to
appreciate that the verses of a surah form an amazing connection. This will increase
your love for the book of God and belief that it has been sent from the All-Wise and All-
Aware…Every surah of the Qur’ān is an expression of a complete unity; it establishes a
clear goal and every verse serves this goal in one or many ways…”162.
Khālid’s concept of surah unity comprises of two units: “topic" and “goal”. He writes
that every surah contains “one topic”, which implies that his usage of “topic” does not
refer to a specific subject matter of the Qur’ān but rather a collection of subject
matter. In fact he replaces the word “topic” with the word “theme” (miḥwar) when
introducing S.2 “The Cow” (al-Baqarah): “…every surah has one theme and one goal”
(Li kulli surah miḥar wa hadaf wāḥid)163. His differentiation between goal and theme
alludes to the need to go beyond identifying the Qur’ān with its topics such as God,
Prophethood or stories of past nations, but to clearly identify lessons that God intends
mankind to learn and apply in their life. Khālid articulates this idea: “…if you knew the
goal or the goals of the surahs then you would have understood the intention of God
from these surahs and what He wants from you in this book, even if you do not
understand the meaning of every verse”164. Although Khālid makes a distinction
between the surah goal and the theme, he is exclusively concerned with the former
throughout his exegesis.
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understood within the context of the surah goal. In this way a wide range of
apparently unrelated topics within a surah become harmonised and relevant in serving
the surah’s goal. For example, in S.4 “Women” (al-Nisā’), the verses on fighting in
God’s path are now understood as taking up arms to specifically protect the rights of
the oppressed as the surah goal is be just and merciful to family and society, especially
women166.
A feature of a surah goal is that is contextualises repetitive topics. For example the
mistakes of the descendant of Israel are mentioned at length in S.2, S.3, S.4 and S.7. In
S.1, they are an example of those who failed in the responsibility on earth. In S.2 they
are considered as external factors that impact steadfastness on God’s methodology. In
S.3 they are considered as an example who are unjust to themselves and other people.
In S.7 their mistakes are an example of a people who are passive and not decisive on
the Truth. In each case the mistakes of the nation of Israel take on a different meaning
in light of the surah goal. Similarly, repetitive topics on past prophets are also
contextualised in this way167.
Khālid does not apply one method in determining the surah’s goal but rather a number
of them depending on the characteristics of the surah. For example, in justifying a
surah’s goal if the surah cannot be divided into distinct thematic divisions then the
quantity of keys words are highlighted. Or if a thematic verse is not identified then
verses from other surahs are employed. The techniques can be split into two broad
categories: internality, derived from within the Qur’ānic text, and externality, derived
from outside the text. These groups are outlined below and each technique examined.
Internality
Thematic Verse (Āyah Miḥwariyyah)
Frequency of key words
Surah Division
Verse selection
Intertextuality – using verses from other surahs
Ambiguous interpretation
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Externality
Context of the Qur’ānic Revelation
Sayings of the prophet
Islamic thought and philosophy of Amr Khālid
Perceived Challenges of Today
Internality
Khālid begins by relating that the surah was revealed closely after the Battle of Badr,
Khālid generalises the victory of this battle to the victory of anything when applying it
to the surah goal. The surah goal is to know that victory requires both spiritual and
material effort168. One without the other will lead to failure. The surah is split into two
sections: V.1-V.59 and V.60-V.75. In the first section Khālid highlights examples of
God’s intervention in the battle of Badr to indicate spiritual reliance on Him: V.7:
arrangement of the battle; V.11: God sent down rain to cleanse them; V.12: sending of
angels; V.17: God killed them not you; and V.44: God made the opponents look few. In
the next section the verses on material effort are illustrated: V.60: prepare as much as
you can; V62: obey God and avoid disputation; V.66 be patient. The Āyah Miḥwariyyah
is detected in V.45: “Believers, when you meet a force in battle, stand firm and keep
God firmly in mind, so that you may prosper”. Khālid explains the surah goal is
encapsulated in this verse as “stand firm” designates material effort, “keep God firmly
in mind” signifies spiritual effort, and “you may prosper” refers to victory169. One could
hardly disagree with this conclusion.
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The Āyah Miḥwariyyah is not mentioned by Khālid for every surah. In fact it is stated
for 24 surahs in total, which are a combination of Meccan and Madinan surahs. This
does not imply that the Āyah Miḥwariyyah cannot be applied to the remaining surahs.
On close examination a thematic verse could be detected in many surahs where Khālid
is silent. For smaller surahs containing a few themes this is obvious. For example, in
S.66 “The Hypocrites” (al-Munāfiqīn), the surah goal is be aware of the dangers of
hypocrisy. The Āyah Miḥwariyyah could easily be V.1: “…and He [God] bear witness
that the hypocrites are liars…”. The same can be said of S.62 “The Day of
Congregation” (al-Jumu‘ah). The surah goal is be aware of the role of Friday
congregational prayer in one’s loyalty to Islam. The Āyah Miḥwariyyah could be V.9:
“Believers! When the call to prayer is made on the day of congregation, hurry towards
the reminder of God and leave off your trading - that is better for you, if only you
knew…”. For larger surahs, the Āyah Miḥwariyyah could also be identified. For
example, in S.9 “Repentance” (al-Tawbah), the surah goal is to know that door of
repentance remains open for all types of people170. The Āyah Miḥwariyyah can be
signified in the rhetoric questions of V.104: “Do they not know that it is God Himself
who accepts repentance from His servants and receives what is given freely for His
sake? He is always ready to accept repentance, most merciful.”
On a few occasions the Āyah Miḥwariyyah could not be discovered from the surah
goal. For example, in S.26 “The Poets” (al-Shū‘arā’) the surah goal is to deliver the
message of Islam to people in the most suitable and influencing means possible171.
Khālid justifies the surah goal based on the emphasis of conversation between
different past prophets and their people. No explicit verse could be found that
supports the surah goal. Once a general feature is identified between the verses of a
surah a link becomes apparent. But conversations between different prophets and
their people also appear in other surahs like S.7 “The Heights” (al-A‘rāf) V.59-V.93.
Based on the above examples it appears that Khālid ignored the Thematic Verse for
the majority of surahs to perhaps prompt his readers to investigate themselves. In the
few instances when the Āyah Miḥwariyyah cannot be genuinely uncovered Khālid
employs other techniques to justify the surah’s goal.
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Frequency of Words
Khālid surveys the frequency of a particular word or expression in comparison to other
surahs to identify the surah goal. For example in S.30 “The Byzantines” (al-Rūm), the
surah goal is to question one’s disbelief as the signs of God are clear”172. The phrase
“One of His signs…” occurs eight times unlike in other surah to indicate that God’s
signs are evident: V.20, V.21, V.22, V.23, V.24 (twice), V.25 and V.46. Also in S.43
“Ornaments of Gold” (al-Zakhruf), the surah goal is to beware of the world’s
embellishments and materialism173. Khālid argues that the words “gold” (dhahab) and
“silver” (fiḍḍah) are repeated more frequently in this surah than any other to indicate
that the surah goal is linked with temporary riches (V.33, V.35, V.53 and V.71). A final
example is S.5 “The Feast” (al-Mā’idah). The surah goal is directed at the believers to
fulfil the ethical and legislative injunctions of the previous surahs: S.1- S.4. Although
half of the surah deals with the “People of the Book” (Ahl al-Kitāb), Khālid argues that
by virtue of the expression “You who believe…” occurring 16 times in the surah out of
88 times of the whole Qur’ān, the surah thus addresses the believers174. This
reasoning, coupled with the injunction in V.1 to fulfil one’s oaths, substantiates
Khālid’s view of the surah goal.
Surah Division
Khālid does not divide the majority of surahs into neat divisions. In fact this has been
performed for four surahs in total: S.2 “The Cow” (al-Baqarah), S.3 “Family of Imran”
(Āla ‘Imrān), S.8 “Battle Gains” (al-Anfāl) and S.15 “al-Hijr” (al-Ḥijr). For these surahs
the divisions are broad; S.3, S.8 and S.15 have two sections whereas S.2 has six. The
sections are identified according to high level themes that serve the surah goal. For
example in S.15, the surah goal is to know that God preserves His religion and not to
be blinded by the strength of others175. Khālid assigns V.1-V.86 as one section to
denote the protection of God and the second section, V.87 – V.99, advises how to
practically deal with this reality. In the first section a number of verses are used to
indicate God’s protection in general terms: V.9 – God protects the Qur’ān; V.16 – God
protects the heavens; V.19 – God protects the earth by placing mountains in it, V.21 –
protection of sustenance; and V.42 – protection of the believers from the trap of
Satan. The second section deals with transferring the belief of God’s protection into
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practical steps as this concept could be misconstrued to a lack of action: V.87 – recite
the seven repeated verses (understood by Khālid as S.1) to strengthen oneself
spiritually; V.88 – not to be deceived by the material powers of others like the tribe of
Hijr; V.94 – invite others to Islam even if they mock you; and V.97 – glorify God’s praise
as God acknowledges that constant mockery leads to exhaustion and hesitation.
Khālid is more concerned with selecting verses throughout the surah in no particular
order to support the surah goal. Even if Khālid could divide the surah into logical
sections, he chooses not to. For example, S.18 “The Cave” (al-Kahf) can be divided into
five clearly delineated stories: V.9-V.31 – people of the cave; V.32-V.49 – two men with
gardens; V.50-V.59 – Satan refusing to bow before Adam; V.60-V.82 – Moses and the
companion (Khidr); and V.83-V.110 – story of Dhul Qarnayn. Khālid identifies seven
ways of surviving tribulation that spans across the five stories: V.28 – take the
righteous as one’s companion; V.45 – not to be attached to the world; V.69 – not to be
arrogant of one’s own knowledge; V.98 – using one’s power for God’s sake only; V.109
– understanding the goals of the Qur’ān; and based on the stories in general - positive
activism and trust in God’s wisdom on matters that are perceived negative in reality176.
Verse Selection
For most surahs Khālid selects only those verses that serve its suggested goal and
ignores the others. This becomes increasing evident in Khālid’s brief commentary of
the smaller surahs from S.59 “The Gathering” (al-Ḥashr) to S.106 “Quraysh”. Similar to
Āyah Miḥwariyyah, perhaps this approach is to encourage readers to investigate the
verses themselves in addition to minimising the production of an overly lengthy book.
S.13 “Thunder” (al-Ra’d) is one such example where the verses Khālid remains silent
on are also aligned with the surah’s goal. The goal of S.13 is to know that the Truth is
strong and Falsehood is weak even though the opposite may be true from an outward
perspective177. Khālid ignores V.28 that states that in the remembrance of God hearts
find satisfaction. This idea could fit with the surah goal because when one is not
spiritually fulfilled with the Truth they are weak inside and live empty lives in pursuit of
the material. The description of paradise in V.35 is also not considered. One could
argue that the reward of paradise for those on the Truth is a strength because no
matter how powerful one falsehood can be, it will end upon one’s death. The Truth
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prevails in the hereafter. Another silent verse is V.40, in which the Qur’ān states that
the Prophet’s duty is to convey the message and not to compel others to believe. This
again is indicative of the Truth being strong as God guides the heart not the Prophet.
However there are examples when Khālid ignores significant portions of a surah that
display little connection with the surah goal. For example in S.21 “The Prophets”,
Khālid claims that the surah goal is to recognise the previous prophets as role models
in worship, behaviour and invitation to God178. Out 112 verses, eight are selected to
justify the goal. Other topics narrated at length in this surah have minimal or no
association with the surah goal, such as references to natural phenomenon; events of
the Last Day; reasons for rejecting Prophet Muhammad; and the correct position of
angels with respect to God.
Also in S.34 “Sheba” (Saba’), Khālid selects 11 out of 54 verses to show that the surah
goal is to surrender to God as it leads to civilizational continuity179. This is based on
God’s favouring the nations of prophets David and Solomon for their obedience to Him
in V.10-V.12 and the failure of the people of Sheba for being ungrateful to God in V.15-
V.17. However the surah hosts other topics that have little affinity with civilisation,
such as God’s attributes; the role of Prophet Muhammad to debate and bring good
news; scenes of the oppressor and oppressed blaming one another in the Hereafter;
and arguments and rebuttals for rejecting Prophet Muhammad. These examples
indicate that Khālid has a tendency to identify the unique aspects of a surah as many
topics in the surah have already been narrated in previous surahs180. They also show
that whilst there are some verses to warrant Khālid’s goal, other goals could be equally
derived from the surah. For instance in this surah there is a recurring theme that
knowledge is a requisite for recognising the truth of the prophet’s claim (V.6) whereas
the reasons the unfaithful present for rejecting the revelation are based on conjecture
(V.53).
Intertextuality
Occasionally Khālid will use verses from other surahs to support the surah’s goal,
particularly when no specific verse is found within the surah to serve this function. For
example in S.40 “The Forgiver” (Ghāfir), the surah goal is to entrust one’s affairs in God
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when inviting others to Islam181. Bar the narration of Moses, the Āyah Miḥwariyyah
mentioned in V.51 has no direct link with invitation (da‘wah) nor topics related to
God’s attributes, signs in the universe, dealing with the unfaithful and eschatology.
Given this state of affairs Khālid is thus compelled to demonstrate the obligatory
nature of invitation using V.110 from S.3 “Family of Imran” (Āla ‘Imrān).
Ambiguous Interpretations
Occasionally Khālid will depart from the manifest (zāhir) meaning of a verse to support
the surah’s goal. For example in S.3 “Family of Imran” (Āla ‘Imrān), the surah goal is to
remain steadfast on the methodology of God (manhaj Allah) by illustrating the internal
and external factors that can cause deviation from it182. Khālid suggests V.200
encapsulates the surah goal: “You who believe, be steadfast (iṣbirū); more steadfast
(ṣābirū) than others; be ready…(rābitū)”. This translation by Haleem differs to Khālid
interpretation of this verse. Khālid suggests “iṣbirū” and “ṣābirū” refers to the internal
factors and “rābitū” signifies the external factors. Another example is S.14 “Abraham”
(Ibrāhīm). The surah goal is to appreciate the blessing of belief (imān) and the
resentment of disbelief183. Khālid states that the Āyah Miḥwariyyah is V.24: “[Prophet],
do you not see how God makes comparisons? A good word is like a good tree whose
root is firm and whose branches are high in the sky”. Khālid equates the tree to “No
god but Allah” and the fruits of the tree representing the believers to argue that the
greatest blessing is correct belief in God. Instead of using this metaphor perhaps a
more obvious verse that embodies the surah goal is V.28: “[Prophet], do you not see
those who, in exchange for God’s favour (ni’mah Allah), offer only ingratitude (kufr)”.
Once the words “ni’mah” and “kufr” are translated as “blessing” and “disbelief”
respectively then the link between V.28 and the surah goal becomes apparent. Other
examples of ambiguous interpretations can be found in S.48 “Triumph” (Fatḥ)184.
Externality
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(Qaṣaṣ) was revealed when the Prophet was in state of grievance for leaving Mecca
and wished one day to return. God is promising the Prophet that he will return to
Mecca one day. This context is directly linked to the surah goal, which Khālid describes
as trusting in the promise of God and to be certain of His promise however difficult the
conditions may be185. Another example is the context in which S.36 “Ya Sin” (Yā Sīn)
was revealed. Khālid cites that the surah was disclosed just before the Muslims had
migrated to Medina at a time when feelings of hopelessness and despairs plagued
their minds due to the lack of response in calling to Islam. The surah goal follows
similar lines as it advises to continue on the path of invitation whether you see the
results or not186.
Prophetic Sayings
Khālid uses the sayings of the prophet as a secondary measure to support the surah
goal typically after the internal techniques have been exhausted. For example in S.17
“The Night Journey” (Isrā’), the surah goal is to value the Qur’ān and not to neglect
God’s message like previous nations187. Khālid introduces the following narration to
reinforce the surah’s goal: “I have left two things which if you hold on to, you will
never go astray: the book of God and my way (Sunnah)”.
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Table 1 – Aligning Surah goals to four dimensions of Khālid’s thought
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Perceived Challenges of Today
Many of the surah goals that Khālid formulates coincide with the general challenges
facing the youth of twenty-first century Egypt and Muslim-majority countries in the
Middle East. Clearly Khālid sees the Qur’ān as providing a solution to these challenges,
exemplified in the surah goal of S.17 “The Night Journey” (Isrā’) as valuing the
Qur’ān192. In early 2000, when Khālid wrote “Qur’ānic Contemplations”, Egypt
continued to face a number of issues stemming back to the 1980s when Hosni
Mubarak took power. Examples include political corruption, use of emergency law,
restrictive media and compliance issues with the judiciary193. Issues across the Middle
East had also escalated, such as the Israeli-Palestinian conflict, the Iraq war and limited
political participation in military-backed governments of Syria, Libra and Tunisia. In an
interview194 Khālid explained that due to a combination of high energy coupled with
feelings of being ignored, disrespected and lacking hope, Muslim youth could easily be
drawn into extremism. These issues appear to be addressed by a number of surah
goals. Table 2 shows how certain surahs goals relate to the notions of hope,
perseverance, end of tyranny, loyalty to Islam and countering materialism. The
concept of loyalty of Islam is to have faith that Islam offers solutions and not to be
blinded by the power of alternative global super powers. It could be argued that these
issues equally apply to the time of the prophet and thus can be seen as circumstances
of the revelation itself.
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approach during trials Preservation from be dazzled by
tribulation power and position
S.12 “Joseph” (Yūsuf) S.29 “The Spider” S.57 “Iron” (al-
– Trust in God’s plan (al-Ankabūt) – Be Ḥādid) – Be
and do not despair conscious of God’s balanced between
trials materialism and
spirituality
Surah Name
Each surah has a name. These names revolve around prophet names, physical
phenomenon, descriptions of the hereafter, aspects of faith, animals, detached letters
(Ḥurūf al-Muqaṭṭa‘ah), God’s attributes and others. On most occasions the surah name
can be found in the surah itself. Khālid draws a connection between the surah name
and its goal for 47 surahs195 as a means to substantiate that the Qur’ān does not
contain inconsistencies and support the validity of the surah goal196.This technique is
predicated on the view that the surah names are divinely revealed. Muslim scholars
however differ on this view. Badr al-Dīn al-Zarkāshī (d.1391) expressed doubt over its
divine origin as the surah names are not all found in prophetic hadith and some surahs
were given more than one name197. Ghazali (d.1996) also adopts this view on the basis
that the surah name provides partial evidence to the contents of a surah198. Al-Baqā‘ī
holds the surah names as divinely revealed but fails to address al-Zarkāshī’s concerns.
For the majority of cases the surah goal devised by Khālid aligns comfortably with the
surah name for surahs with diverse number of topics. For example, in S.2 “The Cow”
(al-Baqarah), Khālid argues that the story of the cow199 represents the gravest
mistakes of the Children of Israel as a reminder to those who take responsibility on
Earth to safeguard against it and their other mistakes such as materialism, disputation,
disobedience to the prophet and implementing God’s laws without detestation200.
Another example is S.7 “The Heights” (al-‘Arāf). The “Heights” represents a place in the
Hereafter for people whose fate has yet to be decided as their good deeds equal their
misdeeds. This reminds the reader not to be passive but to choose in the struggle
between Truth and Falsehood, which is the surah goal201. Occasionally the suggested
link between the surah name and surah goal is spurious. For example, in S.53 “The
Star” (al-Najm), Khālid states that the star is “falling” and will die out according to V.1
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whereas revelation is powerful and contains God’s eternal words202. According to
Khālid this harmonises with the surah’s goal of choosing revelation as your source of
knowledge over conjecture203. The link offered is questionable because in another part
of the Qur’ān the star has been referred to as a guide at night204, and hence the “falling
star” could more logically represent the sending down of revelation.
Khālid fails to cite a link between the surah name and its goal for the remaining 40
surahs that fall between S.54 “The Moon” (al-Qamar) and S.106 “Quraysh” (Quraysh).
This does not imply that no such link exists. For some surahs the link is obvious. For
example in S.63 “The Hypocrites” (al-Munāfiqīn), the surah goal is to be aware of the
dangers of hypocrisy205. In other cases Khālid’s silence is genuine, especially when the
surah name is represented by the detached letters as in S.20 “Ta Ha” (Ṭā Ḥā), S.36 “Ya
Sin” (Yā Sīn), S.38 “Sad” (Ṣad) and S.50 “Qaf” (Qāf). Whilst Khālid offers a basic
rationale for detached letters206, their specific meaning are unknown and hence their
link with the surah goal is unknown too.
Occasionally the surah name appears to have an overriding influence on the surah
goal. In S.22 “The Pilgrimage” (al-Ḥajj), Khālid asserts that the surah goal is to
appreciate the role of Hajj in building Muslim solidarity (Ummah)207. Further
examination of the surah reveals that the Hajj is better viewed as a sub-topic as
opposed to an overarching goal because many topics appear unrelated to it, such as
the description of human creation, eschatology, physical phenomenon in the universe
and Satanic insinuations. Perhaps a more relevant surah goal can be suggested, such as
to devote oneself to God. The notion of devotion results in a closer relationship with
more of the surah’s topics because they relate to spiritual and physical devotional
activities, such as self-reflection of human creation (V.5), Hereafter (V.19-V.23) and the
universe (V.61-V.66); defending people who are oppressed (V.38-V41); hardship during
Hajj rites (V.26-V.34); and being a witness over others (V.78).
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Surah Pairs
A feature of Khālid’s thematic approach is to identify a relationship between two
surahs, thus forming a “surah pair”. In total Khālid accounts for 9 surahs. He identifies
five surah pairs as follows: S.1-S.2; S.2-S.3; S.8-S.9; S.26-S.27; S.33-S.34.
Each surah pair exhibits one of more properties that enable the surahs to complement
each other. These forms of complementarity are derived from each surah pair below.
S.1-S.2. This pair complement each other on the basis of principle and
illustration: one surah states a principle in general terms and the other
illustrates it. Khālid explains that S.2 contains the guidance that is supplicated
for in S.1. Thus the major milestones of God’s methodology (manhaj)
illustrated in general terms as belief, ritual and ethical conduct in S.2 are
characterised by the “straight path” in V.6 of S.1208. Another form of
complementarity is that both S.1 and S.2 provide different types of evidence to
support the same topic. The principle to begin praising God for His blessings
before asking God for something in S.1 is applied in S.2. Anyone that seeks to
become responsible on Earth is first required to praise God for His blessings as
the children of Israel are reminded to in V.40209.
S.2-S.3. The reasons for this pair are threefold: 1) both begin with the same
detached letters (Alif-Lām-Mīm), 2) Both end with supplication, and 3) the pair
form a unity by elaborating on the positive and negative sides of the same
theme. Outlining God’s methodology in S.2 denotes the positive element as it
represents God’s guidance whereas S.3 recognises the negative aspect, due to
the likelihood of distraction and failure whilst implementing it. Hence S.3
addresses deviations from four angles: thought-based, action-based, internally
(within the Muslim community) and externally (interacting with players outside
it)210.
S.8-S.9. The first surah draws lessons from the first battle at Badr by the
prophetic community and the second surah from the last battle at Tabuk.
Khālid states that these two events are side by side in their respective surahs to
emphasise the progression between the two communities in time and to
stimulate further research in the development of societies211.
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S.26-S.27. These surahs complement each other because they both provide
different types of evidence to support the same thesis. In S.26, to gain
civilisational success Khālid reads the narration of the poets in seventh century
Arabia as seeking out innovations in media for spreading God’s message to the
masses. Khālid derives from the story of Solomon in S.27212 other means of
achieving civilisational success through the development of successful
institutions equipped in knowledge, wealth of experience, management,
discipline, and training.
S.33-S.34. These surahs are linked because they provide different aspects of the
same thesis, namely how to achieve civilisational continuity. S.33 addresses the
need to improve the internal forces within the Muslim community and S.34
looks at surrendering to God to achieve this.
The above examples show that Khālid utilises four forms of complementarity: 1)
principle and illustration, 2) difference in types of evidence, 3) difference in emphasis
and 4) unity of opposites. The pairs must include surahs that are adjacent to each
other, which highlight the importance of the current arrangement of surahs. Given
that Khālid accounts for 12 surahs out of 114 suggests that this is a secondary feature
of his thematic methodology.
Another aspect of surah pairing is manāsbah. Occasionally Khālid will link two surahs
based on a common theme that one surah ends on and the next surah starts with. For
example, S.52 ends with the fading of the stars and S.53 beginning with God swearing
on setting of a star213. Khālid also links the end of S.56 with the beginning of S.57 as
both glorify God (tasbīh)214.
Surah Groups
A central concept of Khālid’s thematic approach is surah groups. In his introduction
Khālid writes:
“….the arrangement of the surahs of the Qur’ān is also revelation from God. For that
reason we conclude that all of the surahs are an expression of a complete unified
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chain…if you understand all of the goals of the surahs holistically then it is as if you
have understood the whole of the Qur’ān…” 215.
The passage above underlines the rationale behind surah groups. By combining each of
the individual surahs into a larger surah group with its own group goal, then Khālid
believes one can understand the whole Qur’ān. According to Khālid the surahs fall into
nine groups. One unexplained anomaly is that two surahs, S.39 and S.40, have been
left out of the groups. Table 1 below details the surah groups, group goals and
corresponding juz’ divisions in which they sit216.
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Relationships within a Surah Group
Khālid formulates a surah group by connecting the surahs using one of the four factors.
Each factor will be discussed below.
Surah goal
Common topics
Detached letters
Oaths
Surah Goal
In the same way that a surah goal relates to the individual themes of the surah, the
surah goals are tied together to promote the group’s master theme (miḥwar). This is
Khālid’s primary method as it is the exclusive means for grouping seven out of the nine
surah groups. G.1 is taken as an example below.
The theme of G.1 is to establish the pillars that are required to qualify as a
“successor”220 (khalīfah) on earth. Khālid’s concept of successorship (istikhlāf) is
derived primarily from S.2 and not dissimilar from the views of other commentators221.
It begins with the belief that God created man and the universe, and subsequently
transferred the ownership of Earth to human beings. Throughout the course of history
God appointed numerous nations on earth as successors (khāla’if) to manage it
according to God’s methodology (manhaj). Khālid considers this responsibility as a
duty and purpose for mankind’s existence. It involves the betterment (iṣlaḥ),
cultivation (ta‘mīr) and guidance (ḥidāyah) of earth222. It seems Khālid is equating a
successor with the idea of good citizenship.
With this understanding of istikhlāf, the surah goals are consistent with the group goal
as they discuss various attributes and activities of a successor: Khālid sees S.2 as
defining the duty of successorship; S.3 teaches how to persevere on God’s
methodology; S.4 views justice as a primary condition for successorship; S.5 is to fulfil
the oaths of the manhaj; S.6 is belief and implementation of monotheism; S.7 is to
change one’s circumstance towards the direction of the manhaj; and S.8 is to know
that victory requires spiritual and material effort. To what extent they form the pillars
of istikhlāf as opposed to secondary characteristics is not so clear. One could argue the
pillars are alluded to as the group contains the five objectives of Shariah, derived
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within S.5223. Justice in S.4 is also deemed a fundamental component of Shariah224 and
associated with the successorship of Prophet David in S.38 “Sad” (Ṣād) V.26. Another
justification for viewing these goals as the pillars is that managing the earth
necessitates the use of faith for constructive activity. One can experience a sense of
action in the surah goals of G.1 as opposed to a theoretical theological discourse.
Common Topics
In addition to connecting surahs using the surah goal Khālid links the surahs of a group
by identifying common topics in each surah. In G.4 Khālid claims five common topics
are detected in each surah of the group: 1) start with greatness of the Qur’ān, 2)
discusses Moses and the children of Israel, 3) explains the transference of the message
from the nation of Israel to the nation of Muhammad, 4) encourages unity and 5) ends
with pardon and conceding delay in response to adversaries. Khālid writes that the
surahs in the group are all Meccan and revealed at a time when the prophetic
community was moving from a phase of invitation to confrontation225. Together with
the historical context the topics are thus seen to inform the group theme: the
precautionary duties required for successorship.
A few difficulties with G.4 arise. Whilst most of the five topics can be found in each
surah of the group two exceptions exist. S.44 and S.46 do not discuss unity, and S.45
does not discuss the topic of giving pardon. Moreover it not clear why unity is
considered a precautionary duty when disunity was already highlighted S.3 of G.1226.
Detached Letters
Khālid states that a commonality must exist between surahs if they contains the same
detached letters227. Although G.4 was discussed above, another reason why Khālid
formulates this group is because each surah begins with the same detached letters “Ḥā
Mīm”. It seems that this feature may have been the primarily motivator for discovering
the five common topics in the first instance. Given that most topics could be found in
each surah of the group indicates that the detached letters symbolise some kind of
affinity between surahs. Be that the case Khālid does not include S.40 in G.4 even
though it begins with Ḥā Mīm. Perhaps this is because it does not begin with the value
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of the Qur’ān nor discusses unity. Moreover Khālid remains silent on other groupings
with detached letters. For example, no surah group is attempted between S.10- S.15228
even though all begin with “Alif-Lām-Rā” and neither of S.29-S.32 which begin with
“Alif-Lām-Mīm”. It may be possible to group S.10-S.15 on the basis that each surah
name is related to a past prophet or nation of a past prophet229 but this is not
entertained by Khālid.
Oaths
Like detached letters, another secondary technique for grouping surahs is the
occurrence of an oath at the start of each surah. This applies to G.6230. The oaths are
associated with various entities from the Qur’ān to natural phenomenon such as the
wind, star and mountain. A clear oversight however is that four out of the eight surahs
do not contain an oath: S.54, S.55, S.56 and S.57. A more solid approach for this
grouping is based on occurrence of paradise and hell, which occurs in all surahs except
S.53. Presenting two final destinations supports the group’s theme of choice between
guidance and error.
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civilisations237; G.8 elaborates on the fundamental duty of inviting others to God after
one has committed wholeheartedly to God’s methodology238; and G.9 is a general
conclusion of the manhaj239.
Whilst this overall framework appears plausible some difficulties arise. The
announcement of vicegerency on earth, whilst present in G.1, occurs in several other
surah groups240. This highlights that G.1 is not as distinct as Khālid would have liked.
G.2 contains 23 surahs, covering one-tenth of the Qur’ān. It appears diluted with a
wide range of goals focussed on belief, purification, ritual and community interaction.
The factors that aid the realisation of the methodology in G.2 and the foundational
milestones in G.1 thus appear somewhat merged. One could argue that many of the
goals in G.2 are also pillars for vicegerency, such as correct belief in God’s decree, His
promise, His protection and trust. The group theme of submitting to God in G.3 is
problematic because many verses exist in G.1 and G.2 that also requires submission to
God241. In G.4 the five common themes that inform the precautionary duties have
already appeared as surah goals in G.2242. In G.8 lessons for inviting others to God can
certainly be deduced but it is not clear why this duty is singled out amongst other
duties of vicegerency. Additionally S.77 in this group is more closely aimed at the
deniers of Islam243 than the caller. Khālid conveniently labels G.9 as the conclusion of
the manhaj on basis that it helps the reader carry out the manhaj in general. However
it is perhaps more fitting to associate G.9 with the self-purification. Repeated
references of the human’s spiritual state are narrated, such as in S.79, S.89, S.90, S.91
and S.102.
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connection with the 30th juz’. The alignment of the surah groups to juz’ therefore
indicates a level of arbitrariness rather than supporting the groups based on the
Qur’ānic text itself.
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Chapter Six – Comparing the Thematic Approaches of Amr Khālid and
Amīn Iṣlāḥī
Khālid and Iṣlāḥī share the same understanding of coherence using concepts of surah
unity, surah pairing and surah groups. This chapter assesses how these concepts
compare.
Surah Unity
Following Farāḥī, Iṣlāḥī’s central technique for achieving surah unity is to identify a
surah’s “‘amūd” (literally “pillar” or “column”). The ‘amūd of a surah is defined as “a
central theme to which all its parts are intimately related”245. Farāḥī refers to it as the
“essential thesis” and “basic intent” in a surah246. A cursory glance of the ‘amūd would
suggest a parallel with Khālid’s surah goal. However it becomes clear after comparing
the ‘amūd and goal of the same surahs that the former more closely resembles the
subject matter of the surah and aligns to events in Prophet Muhammad’s life. The
latter is a deduction of the purpose behind the subject matter and contextualises it
with perceived issues of the world in Khālid’s life.
Iṣlāḥī provides an ‘amūd for all 114 surahs. For most surahs the ‘amūd and hadaf
differ. For example, the ‘amūd of S.42 “Consultation” (al-Shūrah) is the implications of
monotheism to warn about the Day of Judgement. The hadaf is to be aware of disunity
and the obligation of consultation. Indeed both topics of consultation and warning of
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the Hereafter are explicitly narrated in the surah but both writers reference them in
different ways. Iṣlāḥī subsumes the notion of consultation as a warning to the Quraysh
that their system of tribal bias will eventually become uprooted247. Khālid interprets
the warning of the Hereafter as a threat to those who disregard consultation.
But why does the ‘amūd and hadaf differ? The answer lies in the techniques they use
to link diverse topics in a surah together. Whilst they both rely on the circumstances of
revelation and intertextuality, Iṣlāḥī does not entertain the quantity of keywords or
linkages with the surah name like Khālid and similarly Khālid does not rigorously apply
sectional divisions or the “germ idea”248 like Iṣlāḥī. The “germ idea” is that a particular
section in a surah, dominated as it is by a main idea, may contain another idea in germ
form. The germ idea grows to become or serve the main idea of the next section.
According to Mir this idea explains how a theme in a Madinan surah “would
sometimes appear to fade or melt into one another”. Iṣlāḥī does however seem to
allude to Khālid’s concept of Āyah al-Miḥwariyyah. In S.51, S.52 and S.54, Iṣlāḥī
explains the ‘amūd on the basis of a specific verse in the surah. For example, in S.52
the ‘amūd is to highlight the nature of the torment and its inevitable reality as stated
in V.7-V.8. However Iṣlāḥī and Khālid select different verses are their Āyah al-
Miḥwariyyah and thus the ‘amūd and hadaf differ.
Occasionally the ‘amūd and hadaf share some commonalities. For example, the ‘amūd
in S.4 are the factors that make for social cohesion in a Muslim society. The hadaf is to
be just and merciful to family and society, especially women. Clearly justice and mercy
are necessary factors for societal cohesion.
Mir extracts four characteristics from the definition of ‘amūd offered by Farāḥī249. In
practise it turns out that Khālid’s hadaf more closely conforms to Farāḥī’s
understanding of ‘amūd compared to Iṣlāḥī.
Centrality: the theme of the surah to which all other themes of the surah can
be reduced. It was observed in earlier that in most cases Khālid is able to link
diverse topics in a surah to the surah goal. Similarly Mir is convinced with
Iṣlāḥī’s ability to do the same. For example, Mir claims that the three main
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parts and twenty-three sections of S.4 aligns to the surah’s ‘amūd explicitly or
implicitly250. However like Khālid, Iṣlāḥī too suffers from centrality in some
surahs. For example, the sectional divisions of S.2 are provided in Table 3 by
Khālid and Iṣlāḥī. The ‘amūd of S.2 is the call to believe in the Qur’ānic scripture
and the Prophet. Whilst Sections 1-4 appear to align to the ‘amūd, it is
questionable how referring to war and spending in God’s cause in Section 5 is a
logical incentive to believe in the Qur’ān and Muhammad’s Prophethood.
Rather all sections favour a closer affinity with Khālid’s hadaf of S.2 for being
responsible on earth and following the methodology defined in this surah.
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Distinctiveness. The ‘amūd of any one surah must be clearly distinguishable
from the ‘amūd of any other. Again both Iṣlāḥī and Khālid take exception to this
principle. For example, the hadaf of both S.32 and S.45 relate to humility but
differ in their arguments. Similarly Iṣlāḥī cites many examples where the
‘amūds of surahs are essentially identical. For example, Iṣlāḥī admits this
himself when he writes that there are no basic differences between the ‘amūd
S.69 and S.70251.
Universal. The ‘amūd must be free from the limitations of time and space. Iṣlāḥī
contradicts this principle on several occasions as the ‘amūd refers to a specific
group of people in time and place. For example, the ‘amūd of S.47
“Muhammad” (Muḥammad) is the practical manifestations of the warnings
sounded to the Meccan disbelievers. Iṣlāḥī could overcome this by generalising
Meccan disbelievers to the unfaithful. Although it was argued in Chapter 5 that
Khālid tailors the goals to meet the challenges of his audience today the surah
goals appear sufficiently generalised to apply to other times and places.
Concreteness. The ‘amūd should be some concrete theme and not based on
linguistic features such as tone or mood. Iṣlāḥī falls short of this principle in
S.68 “The Pen” (al-Qalam) as he writes that the ‘amūd is no different to the
previous surah except in the “style, nature of arguments and the tone
adopted”252. Khālid does not refer to the surah’s mood to determine its goal.
Surah Pairs
A major concept of coherence unique to Iṣlāḥī (not Farāḥī) is the linking of a surah with
the next sequential one to form a surah pair. Iṣlāḥī argues the Qur’ān testifies to this
idea based on the literal translation of the words “Sab‘an al-Mathānī” in verse S.15
“Al-Hijr” (al-Ḥijr) V.87. Literally the word “Mathānī” is the plural of “Mathna”, which
means “dual” and thus is supposed to symbolise a surah pair253. The common
translation for this expression is the “seven oft-recited verses”. Notwithstanding some
minor methodological issues with Iṣlāḥī’s pairing scheme254, Mir identifies 82 surahs as
unambiguously constituted as pairs and 16 implicitly linked. When a surah pair is taken
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as a whole they help to explain a number of features within a surah, such as why
statements are made without being substantiated. Based on Iṣlāḥī’s pairing Mir
identifies seven principal forms of complementarity.
Khālid’s concept of surah pairs is identical to Iṣlāḥī but clearly not as rigorous as nine
surahs are accounted for. The four forms of complementarity that Khālid employs255
are also utilised by Iṣlāḥī in the same way. Iṣlāḥī demonstrates three additional forms
as follows: 1) Brevity and Detail: one surah states a theme briefly and the other treats
it at length, like S.16 and S.17; 2) Premise and Conclusion: one surah states a premise
and the other draws a conclusion, as in S.105 and S.106256; and 3) Supplementary
Surah257: a certain point discussed in one surah is discussed in detail in the
supplementary surah, for example S.48 and S.49258.
Out of the five surah pairs by Khālid, three agree with Iṣlāḥī (S.1-S.2, S.2-S.3 and S.8-
S.9) and two do not (S.26-S.27 and S.33-S.34). Instead Iṣlāḥī considers a pair between
S.25-S.26 and S.27-S.28. As for S.33, this is considered a supplementary surah to a
surah group259. The likely reason for such differences is due to one’s selection of the
topic to be considered for complementarity. The common thesis of civilisational
success and continuity between S.26-S.27 is at variance to Iṣlāḥī’s view as the surah’s
‘amūd.
Like Khālid, Iṣlāḥī also draws examples of manāsabah for the same surahs, S.52-S.53260
and S.56-S.57261.
Surah Groups
The surah group is another major concept of coherence by Iṣlāḥī. He formulates seven
groups, each possessing an overall theme. Akin to surah pairs, Iṣlāḥī argues that the
word “seven” in “Sab’an al-Mathani” indicates seven groups. Each surah in the group
should reflect an aspect of the group theme262. Each group contains a Meccan bloc of
surahs followed by a Madinan bloc. The significance of the former bloc is that it should
contain doctrinal statements which are practically manifested in the later bloc 263.
Iṣlāḥī understands the sequence of the groups to align to the prophetic Islamic
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movement. The formulation of the surah groups, their respective Meccan and
Medinan blocks and themes are presented in Table 4.
When comparing the groups by Iṣlāḥī and Khālid, it is noticeable that Khālid’s groups
contain a smaller number of surahs except G.1 and G.2 and hence devises more
number of groups, nine instead of seven. Overall the groups are different in terms of
their constitute surahs and group themes. This is due to differences in their underlying
thesis of the Qur’ānic message. Khālid does not entertain the concept of Meccan and
Medinan blocs. Similarities do exist however. Their groups partly align at S.50 and S.67
as both begins G.6 and G.7 respectively. The group themes of G.1 and G.6 are also
common. For example, Islamic law as the theme of G.1 for Iṣlāḥī, can be seen as being
analogous to the milestones of the manhaj by Khālid. Both serve their respective
theses. Indirectly the Madinan bloc in G.5 aligns to Khālid’s G.5 as both comprise of
S.47-S.49.
Like Khālid, Iṣlāḥī’s conception of surah groups is not without some difficulties.
Although Mir concludes that Iṣlāḥī’s groups are well differentiated after examining G.2
and G.3264, for other surah groups evidence suggests otherwise. The belief of
Page 65 of 90
monotheism in G.5 is narrated outside this group between G.1-G.4, such as 2:163,
4:171, 5:73, 6:19, 13:16, 14:48, 16:22, 18:110, 21:108, and 29:46. This suggests the
groups are not as distinct as first thought. It also seems that by enforcing seven groups,
Iṣlāḥī necessarily compromises the need to introduce more groups. Mir also finds
issues in the Meccan and Medinan blocs, the most contentions being Iṣlāḥī’s labelling
of S.111 as Madinan when universal Muslim scholarly agreement brands it Meccan265.
Figure 2 illustrates Khālid’s and Iṣlāḥī’s thematic approach of the Qur’ān.
Page 66 of 90
Chapter Seven – Conclusion
Albeit less rigorous the concept of surah pairs is also convincing, especially considered
with Iṣlāḥī’s analysis. It is a progression of the age-old technique of manāsabah, which
focused on linking the end of surahs with the beginning of the next. The concept of
surah groups by both Khālid and Iṣlāḥī however is less convincing and plagued with
several irreconcilable issues as noted in previous chapters.
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indicates that a limitation exists by connecting topics of the Qur’ān on themes only.
Other approaches for linking unrelated verses can be based on linguistic, rhetoric and
pragmatics methods. These have been highlighted by Salwa el-Awa, Neal Robinson and
Michel Cuypers in Chapter 3.
Page 68 of 90
Overall Khālid has made a significant contribution in the field of thematic exegesis of
the Qur’ān. It is hoped that many of Khālid’s readers have been positively impacted by
his message by becoming more responsible on earth. Such a message could probably
not have been articulated a better way except through a thematic approach. As seen
throughout the centuries, the need to prove the inimitability of the Qur’ān and present
the scripture as a solution to today’s challenges will indeed continue. There is no doubt
that a thematic approach to exegesis has been one way to make that happen.
Further Study
Of several possible areas for further research two are suggested. Like Khālid, al-Biqā‘ī
formulates surah goals in his voluminous work “Naẓm al-Durur Fī Tanāsub al-Ayāt”. A
comparative study of surah goals by Khālid and al-Biqā‘ī would be useful to explore the
extent to which the context of their respective time and places impacts their
formulation of the surah goal. Moreover comparing al-Biqā‘ī’s rationale behind the
connection between the surah name and the surah goal will also uncover validity of
the surah name as a method for interpretation. Another area for research is to explore
the extent to which thematic divisions align with linguistic and rhetorical divisions.
Page 69 of 90
Appendix A
Table identifying the Āyah Miḥwariyyah, surah goal (hadaf), and the link between the
hadaf and surah name for each surah of the Qur’ān by Khālid.
Link
between
Surah No. of Explains Āyah
Surah Name hadaf and Surah Goal (Hadaf)
No. Verses surah? Miḥwariyyah?
surah
name?
The goals of the
S.1 Al-Fātiḥah 7 X X
Qur'an
Being responsible on
S.2 Al-Baqarah 286 X V.30, 31 X earth and outline of
its methodology
Persevere on the
S.3 Āla ‘Imrān 200 X X
path of God
Be just and merciful
S.4 Al-Nisa' 176 X V.13, 14, 58 X to family and society,
especially women
Fulfil your oaths and
S.5 Al-Mā’idah 120 X V.115 X everything that has
preceded
Unity of God and
S.6 Al-An‘ām 165 X V.82, 104 X disassociating
partners with Him
Where are you in the
S.7 Al-‘Arāf 206 X X struggle between
Truth and Falsehood?
Principles of victory
S.8 Al-Anfāl 75 X V.45 X are both spiritual and
material
The door of
repentance remains
S.9 Al-Tawbah 129 X X
open to all types of
people
Belief in the decree
S.10 Yūnus 109 X X
of God
Maintain a balanced
S.11 Hūd 123 X V.112, 113 X approach during
trials
Trust in God’s plan
S.12 Yūsuf 111 X V.90 X
and do not despair
Truth is strong and
S.13 Ra'd 43 X V.17 X
Falsehood is weak
S.14 ‘Ibrāhīm 52 X V.24 X Blessing of Faith
God preserves His
S.15 Al-Ḥijr 99 X X
religion
Recognise all of
God's blessings and
S.16 Al-Naḥl 128 X V.18, 53, 81 X
not to use them for
harmful purposes
Be aware of the value
of the
S.17 Al-Isrā' 111 X V.9, 10 X scripture/Qur'an and
not to neglect it like
previous nations
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Preservation from
S.18 Al-Kahf 110 X X
tribulation
Children inheriting
S.19 Maryam 98 X X
the faith
Islam leads to
S.20 Tā Ḥā 135 X
happiness
Taking the previous
S.21 Al-Anbiyā' 112 X X prophets as roles
models
The role of Hajj in
S.22 Al-Ḥajj 78 X X building Muslim
solidarity (Ummah)
Most important
S.23 Al-Mu'minūn 118 X X attributes of the
believers
Etiquettes between
S.24 Al-Nūr 64 X V.35 X
individual and society
Warning of the
S.25 Al-Furqān 77 X V.42 X implications of
denying faith
Delivering the
message of Islam in
S.26 Al-Shū‘arā’ 226 X X
most suitable and
influencing way
The importance of
S.27 Al-Naml 93 X V.44, 18 X civilisational progress
over other nations
Trust in God’s
S.28 Al-Qaṣaṣ 88 X X
promise
Be conscious of God’s
S.29 Al-‘Ankabūt 69 X X
trials
S.30 Al-Rūm 60 X X Signs of God
S.31 Luqmān 34 X X Education of children
S.32 al-Sajdah 30 X X Humility to God
Surrender to God in
S.33 Al-Aḥzāb 73 X V.36 X
times of hardship
Surrendering to God
S.34 Saba' 54 X X leads to civilisational
continuity
Surrendering to God
S.35 Fāṭir 45 X X
is the path to power
Invite others to God
S.36 Yā Sīn 83 X V.20, 21, 22 X regardless of the
results
Surrender to God's
instructions even if
S.37 Al-Ṣaffāt 182 X V.103 X you do not
appreciate its
wisdom
Return to God
S.38 Ṣad 88 X
without arrogance
S.39 Al-Zumar 75 X X Sincerity to God
Importance of
Da’wah and
S.40 Ghāfir 85 X V.51
entrusting its affair
with God
Wholehearted
S.41 Fussilāt 54 X V.3 X
acceptance of God's
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instructions
Be aware of division
S.42 Al-Shūrah 53 X X and execute
consultation
Beware of the
world’s
S.43 Al-Zukhruf 89 X X
embellishments and
materialism
Do not be dazzled by
S.44 Al-Dukhān 59 X
power and position
S.45 Al-Jāthiyah 37 X X Caution against pride
An example of who
S.46 Al-Aḥqāf 35 X X accepts and refuses
God's instructions
Obedience to the
S.47 Muḥammad 38 X V.21 X
prophet
Those deserving of
S.48 Al-Fatḥ 29 X X
divine openings
Etiquette with
S.49 Al-Ḥujurāt 18 X X
prophet and society
Choice between
guidance and error
S.50 Qāf 45 X
based on a sound
heart
Sustenance is in
S.51 Al-Dhāriyāt 60 X V.50
God’s hand
Choice between
guidance and error
S.52 Al-Ṭūr 49 X V.21
depends on your
actions in this world
Choose the source of
S.53 Al-Najm 62 X X
your knowledge
Become familiar with
S.54 Al-Qamar 55 X God's treatment of
previous nations
Become familiar with
S.55 Al-Raḥmān 78 X
God's blessings
Choose between
S.56 Al-Waqi‘ah 96 X
three groups
Be balanced between
S.57 Al-Ḥadīd 29 X V.25 materialism and
spirituality
Be loyal to the
S.58 Al-Mujādilah 22 X methodology of
Islam
Identify different
S.59 Al-Ḥashr 24 X
situations of loyalty
Al- Test of one’s loyalty
S.60 13 X
Mumtaḥanah to Islam
Align your rows for
S.61 Al-Ṣaff 14 X V.4
God's cause
Role of Friday
congregational
S.62 Al-Jumu‘ah 11 X
prayer in one's
loyalty to Islam
S.63 Al-Munāfiqūn 11 X Dangers of hypocrisy
Social distractions
S.64 Al-Taghābun 18 X
weaken one's loyalty
Page 72 of 90
to Islam
Unity of the
S.65 Al-Ṭalāq 12 X X
community
The role of women in
S.66 Al-Taḥrīm 12 X establishing loyalty
to Islam
Obligation to call
S.67 Al-Mulk 30 X others to God and
the tools for Da'wah
Obligation to call
S.68 Al-Qalam 52 X others to God and
the tools for Da'wah
Obligation to call
S.69 Al-Ḥaqqah 52 X others to God and
the tools for Da'wah
Obligation to call
S.70 Al-Ma‘ārij 44 X others to God and
the tools for Da'wah
Obligation to call
S.71 Nūḥ 28 X others to God and
the tools for Da'wah
Obligation to call
S.72 Al-Jinn 28 X others to God and
the tools for Da'wah
Obligation to call
S.73 Al-Muzzammil 20 X others to God and
the tools for Da'wah
Obligation to call
S.74 Al-Muddathir 56 X others to God and
the tools for Da'wah
Obligation to call
S.75 Al-Qiyāmah 40 X others to God and
the tools for Da'wah
Obligation to call
S.76 Al-Insān 31 X others to God and
the tools for Da'wah
Obligation to call
S.77 Al-Mursalāt 50 X others to God and
the tools for Da'wah
Conclusion of God's
S.78 Al-Naba' 40 methodology
(manhaj)
Conclusion of God's
S.79 Al-Nāzi‘āt 46 methodology
(manhaj)
Conclusion of God's
S.80 Al-‘Abasa 42 X methodology
(manhaj)
Conclusion of God's
S.81 Al-Takwīr 29 methodology
(manhaj)
Conclusion of God's
S.82 Al-Infiṭār 19 methodology
(manhaj)
Conclusion of God's
S.83 Al-Muṭaffifīn 36 methodology
(manhaj)
S.84 Al-Inshiqāq 25 Conclusion of God's
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methodology
(manhaj)
Conclusion of God's
S.85 Al-Burūj 22 methodology
(manhaj)
Conclusion of God's
S.86 Al-Ṭāriq 17 X methodology
(manhaj)
Conclusion of God's
S.87 Al-‘Alā 19 methodology
(manhaj)
Conclusion of God's
S.88 Al-Ghāshiyah 26 methodology
(manhaj)
Conclusion of God's
S.89 Al-Fajr 30 methodology
(manhaj)
Conclusion of God's
S.90 Al-Balad 20 methodology
(manhaj)
Conclusion of God's
S.91 Al-Shams 15 X methodology
(manhaj)
Conclusion of God's
S.92 Al-Layl 21 methodology
(manhaj)
Conclusion of God's
S.93 Al-Ḍuḥā 11 X methodology
(manhaj)
Conclusion of God's
S.94 Al-Sharḥ 8 methodology
(manhaj)
Conclusion of God's
S.95 Al-Ṭīn 8 X methodology
(manhaj)
Conclusion of God's
S.96 Al-‘Alaq 19 X methodology
(manhaj)
Conclusion of God's
S.97 Al-Qadr 5 methodology
(manhaj)
Conclusion of God's
S.98 Al-Bayinnah 8 methodology
(manhaj)
Conclusion of God's
S.99 Al-Zalzalah 8 methodology
(manhaj)
Conclusion of God's
S.100 Al-‘Adiyāt 11 methodology
(manhaj)
Conclusion of God's
S.101 Al-Qāri‘ah 11 methodology
(manhaj)
Conclusion of God's
S.102 Al-Takāthur 8 X methodology
(manhaj)
Conclusion of God's
S.103 Al-‘Asr 3 X methodology
(manhaj)
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Conclusion of God's
S.104 Al-Ḥumazah 9 methodology
(manhaj)
Conclusion of God's
S.105 Al-Fīl 5 X methodology
(manhaj)
Conclusion of God's
S.106 Al-Quraysh 4 X methodology
(manhaj)
Conclusion of God's
S.107 Al-Ma‘ūn 7 methodology
(manhaj)
Conclusion of God's
S.108 Al-Kawthar 3 methodology
(manhaj)
Conclusion of God's
S.109 Al-Kāfirūn 6 methodology
(manhaj)
Conclusion of God's
S.110 Al-Naṣr 3 methodology
(manhaj)
Conclusion of God's
S.111 Al-Masad 5 methodology
(manhaj)
Conclusion of God's
S.112 Al-Ikhlāṣ 4 methodology
(manhaj)
Conclusion of God's
S.113 Al-Falaq 5 methodology
(manhaj)
Conclusion of God's
S.114 Al-Nās 6 methodology
(manhaj)
Page 75 of 90
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Egypt’ in ‘Muslim Networks: From Hajj to Hip Pop’ (Carolina, The University of
North Carolina Press, 2005)
Tabātabā’ī, Husayn, ‘The Balance in the Qur’ān’ (al-Mizān Fī Tafsīr al-Qur’ān)
(Beirut: Muassasat al-‘Alami Li Maktubat, 1974)
Taslaman, Caner, ‘The Qur’ān: Unchallengeable Miracle’ (Istanbul: Citlembik
Publications, 2006)
Tustari, Abd Allah, ‘Tafsīr al-Tustari’, Trans. by Keeler, Ali & Keeler, Annabel
(Kentucky, Fons Vitae, 2011)
Wansbrough, John, ‘Qur’ānic Studies: Sources and Methods of Scriptural
Interpretation’ (London: Prometheus Books, 2004)
Watt, Montgomery & Bell, Richard, ‘Introduction to the Qur’ān’ (Edinburgh:
Edinburgh University Press, 1970)
Yasushi, Kosugi & Hisao, Komatsu & Dudoignon, Stephane, ‘Intellectuals in the
Modern Islamic World: Transmission, Transformation and Communication’
(Oxon: Routledge, 2006)
Zahniser, Mathias, ‘Major Transitions and Thematic Borders in the Two Long
Suras: al-Baqara and al-Nisā’’ in Boulatta, Issa (Ed.), ‘Literary Structures of
Religious Meaning in the Qur’ān’ (Oxon: Routledge, 2000)
Watt, Montgomery, ‘Bell’s Introduction to the Qur’ān’ (Edinburgh, Edinburgh
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Page 79 of 90
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Zaied, Al-Sayed, ‘Da’wa for Dollars: A New Wave of Muslim Televangelists’,
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Page 80 of 90
End Notes
1
Gary Bunt, Study Skills for Islamic Studies (Lampeter: University of Lampeter, 2008), p.80.
2
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, Trans. by Higgitt, Caroline (Oxon:
Routledge, 2011), p.3
3
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsir of Surah al-Fatiḥah
and Surah al-Baqarah’, Trans. by Kayani, Mohammad S (Selangor: Islamic Book Trust Kuala Lumpur,
2007), p.34
4
Amīn Iṣlāḥī, ‘Selections from the Tadabbur-i-Qur’ān’, Trans. by Saleem, Shehzad (Lahore: al-Mawrid,
2004)
5
Muhammad Abdel Haleem ‘The Qur’ān: A New Translation’ (Oxford: Oxford University Press, 2005)
6
Ibid., p.ix
7
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.211
8
Muhammad Abdel Haleem ‘The Qur’ān: A New Translation’, p.9
9
The need to interpret the Qur’ān became increasing critical from the second generation of Muslims
onwards due to the nature of the text and the development of Muslim society. The nature of the text
contained a plethora of features that motivated further investigation such as the self-declared clear and
ambiguous verses, grammatical usage, dialects, poetry or multiple meanings of words. At the same time
the context of an ever-changing Muslim society which had expanded into new geographies, languages
and peoples from contrasting intellectual traditions further propelled the study of Qur’ānic
interpretation. See Oliver Leaman, ‘The Qur’ān: An Encyclopaedia’ (Oxon: Routledge, 2006), p.625 and
Abdullah Saeed, ‘Interpreting the Qur’ān: Towards a Contemporary Approach’ (Oxon: Routledge, 2006),
p.9.
10
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’ (Birmingham, Al-Hidaayah Publishing and
Distribution, 2003), p.24
11
Ibid., p.163. The majority of Muslim scholars agree to 114 surahs but a minority view the total number
at 113 on the basis that Surah Anfāl and Tawah as one surah.
12
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.155-6
13
Muhammad Abdel Haleem, ‘Understanding the Qur’ān: Themes and Style (London: I.B. Tauris & Co,
2011), p.1. The subject matter of the Qur’ān covers numerous topics such God, the universe, humanity,
Prophethood, accounts of previous messengers and eschatology. The Qur’ān is characterised by its own
stylistic features such as possessing a reinforcement of messages, contrast of themes, grammatical shifts
of pronouns and qualities of debate, disputation, postulation and refutation. See Jane Dammen
McAuliffe, ‘Introduction’, in McAuliffe, Jane (ed.), ‘The Cambridge Companion to the Qur’ān’
(Cambridge: Cambridge University Press, 2006), p.4.
14
According to the majority of Muslim scholars a Companion is defined as someone who met the
Prophet while believing in him and died as a believer. See Mohammad Kamali, ‘Principles of Islamic
Jurisprudence’ (Cambridge: Islamic Texts Society, 2003), p.314.
15
This copy is reputed to exist today in Uzbekistan. See Yasir A Qadhi, ‘An Introduction to the Sciences
of the Qur’aan’, p.151.
16
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.93
17
Neal Robinson, ‘Discovering the Qur’ān: A Contemporary Approach to a Veiled Text’ (London: SCM-
Canterbury Press Ltd, 2003), p.51
18
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.21
19
Farid Esack, ‘The Qur’ān: A User Guide’ (Oxford: Oneworld Publications, 2005), p.128
20
For example, Muhammad Ibn Jarīr al-Ṭabarī’s (d. 922) exegesis “The Comprehensive Explanation of
the Interpretation of the Qur’ānic Verses” (Jāmi’ al-Bayān ‘an Ta’wīl Ayah al-Qur’ān), see Yasir A Qadhi,
‘An Introduction to the Sciences of the Qur’aan’, p.290.
21
Although classical scholars have offered various definitions between the two, “tafsīr” was generally
used to denote exoteric philological exegesis denoting one literal meaning of individual words, whereas
“ta’wīl” referred to esoteric exposition of subject matter characterised by many connotations of a word
or the actual intent behind a verse. Today the Sunni “orthodoxy” use ta’wīl pejoratively to denote
rejection of the obvious meaning and adoption of a more obscure meaning. See Farid Esack, ‘The
Qur’ān: A User Guide’, p.129.
Page 81 of 90
22
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.304
23
Mohammad Kamali, ‘Principles of Islamic Jurisprudence’ (Cambridge: Islamic Texts Society, 2003),
p.67-9
24
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.323
25
Ibid., p.335
26
For example, see S.48 “Triumph” (al-Fatḥ) V.29 and S.98 “Clear Evidence” (al-Bayyinah) V.8. Ibid.,
p.307
27
Farid Esack, ‘The Qur’ān: A User Guide’, p.136
28
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.34
29
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.20
30
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.338
31
For example see Caner Taslaman, ‘The Qur’ān: Unchallengeable Miracle’ (Istanbul: Citlembik
Publications, 2006)
32
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.35
33
Other exegetes that have contributed to this field are Sayyid Qutb, Muhammad Mutawalli al-Sharawi
and Hasan Turabi, and among the Shia, Iranian exegete Ayatollah Maḥmūd Taleqani (d. 1980). See
Hussein Abdul-Raof, ‘Theological Approaches to Qur’ānic Exegesis: A practical comparative-contrastive
analysis’ (Oxon: Routledge, 2012), p.3.
34
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.37
35
Ibid., p.114
36
Ibid., p.73-90
37
The classification is typically found in Arabic works and makes an explicit distinction to thematic
exegesis. Four types are identified: 1) Analytical exegesis (Tafsīr al-Tahlīlī) is characterised by uncovering
detailed meanings from the expressions and grammatical constructions of all verses, 2) Synoptic
exegesis (Tafsīr al-Ijmālī) examines the verses with generality of meaning by expressions moulded by the
interpreter’s own language, 3) Comparative exegesis (Tafsīr al-Muqārin) gather the scholarly opinions of
those before and assesses them, and 4) Thematic exegesis (Tafsīr Mawḍū‘ī) examines the themes of
verses at level of the Qur’ān or the Surah. See also p2 Hussein Abdul-Roaf, Theological Approaches to
Qur’ānic Exegesis.
38
This typology was first proposed by John Wansbrough and consists of five groups as follows: 1)
Narrative Tafsir refers to the Qur’ānic text and its commentary as one, thus providing the context of the
text, 2) Legal Tafsir is material arranged in legal themes on the verses regarded as dealing with law; 3)
Textual Tafsir uses lexical explanations and grammatical analysis, 4) Rhetorical Tafsir focus on literary
qualities of the Arabic language outside the norms of Arabic prose and poetry to show the miraculous
nature of the Qur’ān, and 5) Allegorical Tafsir refer to esoteric interpretations using thematic and
textual commentary. Farid Esack critiques this typology as it was dependent on a limited number of
exegetical works for each genre and employed of Jewish literary terms to imply the borrowing of Jewish
material by the Arabs (p140, Esack).
39
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr
Mawḍū‘ī Li al-Qur’ān al-Karīm) (Halab: Dar al-Multaqi, 2009), p.40
40
Ibid., p.41
41
Ibid., p.41
42
Ibid., p.43
43
Ibid., p.44
44
Ibid., p.43
45
Ibid., p.45
46
Ibid., p.45
47
Abdul al-Sattar Sa‘īd, , ‘An Entrance to the Thematic Commentary’ (Madkhal ilā al-Tafsīr Mawḍū‘ī)
(Cairo: Dar al-Tawzi’ wa al-Nashir al-Islamiyyah), p.28
48
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr
Mawḍū‘ī Li al-Qur’ān al-Karīm), p.74
49
Ibid., p.277
50
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsir of Surah al-Fatiḥah
and Surah al-Baqarah’, Trans. by Kayani, Mohammad S (Selangor: Islamic Book Trust Kuala Lumpur,
2007), p.36
51
Ibid., p77.
52
Mustafa Muslim, ‘Research in Thematic Commentary’ (Mubāḥith F ī al-Tafsīr Mawḍū‘ī) (Damascus:
Dar al-Qalam, 2000), p.23
Page 82 of 90
53
Ibid., p.25
54
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.332
55
The Mu‘tazilites were one of the two most influential schools of theology. Founded in the early eighth
century by Wasil ibn ‘Ata’ (according to traditional accounts), they placed great stock in the power and
autonomy of reason for guiding the interpretation of revelation and the determination of proper belief.
See Peter Groff, ‘Islamic Philosophy A-Z’ (Edinburgh: Edinburgh University Press, 2007), p.152.
56
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr
Mawḍū‘ī Li al-Qur’ān al-Karīm), p.81
57
They are: 1) seeking the knowledge of God, 2) seeking the path towards God, 3) man’s condition at
the time of attaining to God, 4) condition of those who have traversed the path to God and those who
have deviated, 5) arguments of the disbelievers against the truth and proofs that counter them and, 6)
fulfilment of obligations at the stages of the path to God. See Muhammad Quasem, ‘The Jewels of the
Qur’ān: al-Ghazali’s Theory’ (Kuala Lumpur: University of Malaya Press, 1997), p.23-32
58
The Maqāṣid look at the general philosophy and objectives of Qur’ānic injunctions, not the specific
words and sentences of the text. Al-Ghazali wrote categorically that the Shariah pursued five objectives,
namely those of faith, life, intellect, lineage and property, which were to be protected as a matter of
absolute priority. See Mohammad Kamali, ‘Shari’ah Law: An Introduction’ (Oxford: Oneworld
Publications, 2008), p.125
59
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr
Mawḍū‘ī Li al-Qur’ān al-Karīm), p.129
60
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i-Qur’ān’
(Indianapolis: American Trust Publications: 1986), p.13
61
Ibid., p.14
62
Ibid., p.16
63
Ibid., p.17
64
Mustafa Muslim states the first was al-Nisaburi. See Mustafa Muslim, ‘Research in Thematic
Commentary’ (Mubahith Fi al-Tafsir al-Mawdui’), p.66
65
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’,
p.18
66
Mustafa Muslim, ‘Research in Thematic Commentary’ (Mubāḥith Fī al-Tafsīr Mawḍū‘ī), p.70-8
67
Ibid., p.80-90)
68
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.163
69
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr
Mawḍū‘ī Li al-Qur’ān al-Karīm), p.261
70
This refers to S2 V62. See Taqi al-Din Ibn Taymiyyah, ‘The Great Commentary’ (Tafsīr al-Kabir) (Beruit:
Dar al-Kutub al-‘Ilmiyyah, 2005), Vol. 3, p.481
71
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr
Mawḍū‘ī Li al-Qur’ān al-Karīm), p.261
72
Ibid., p.275
73
Ibid., p.322
74
Ibid., p.280
75
Ibid., p.315
76
Quoted in H.A.R. Gibb, Mohammedanism (Oxford: Oxford University Press, 1971), p.25
77
Montgomery Watt, ‘Bell’s Introduction to the Qur’ān’ (Edinburgh, Edinburgh University Press, 1970),
p.xi
78
Massimo Campanini, ‘The Basics: The Qur’ān’, trans. by Oliver Leaman (Oxon: Routledge, 2007) p.36
79
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i-Qur’ān’,
p.2
80
For example by Oliver Leaman: ‘The Qur’ān: An Encyclopaedia’ (Oxon: Routledge, 2006)
81
In Muhammad Abdel Haleem’s book, “Understanding the Qur’ān: Themes and Styles”, the author
combines a number of approaches: thematic, stylistic and comparative. In the outset his agrees with
Fazlur Rahman that more thematic studies are needed as it can “give a balanced view of what the
Qur’ān says on any given topic” (p.vii). Haleem also believes that the correct method for understanding
the Qur’ān is in light of its context (maqām) and to explain one part of it with another, also referred to
as internal relationships or intertextuality. This he demonstrates in his chapter on Surah Rahman. Unlike
previous authors Haleem’s choice of themes is not concerned with covering a high-level and
comprehensive set that enables multiple Qur’ānic subject matter to fall under them. Instead he picks a
mixture of unrelated themes: some covering the “perennial themes” that Muslims consider to have
Page 83 of 90
been seriously misunderstood or not explored properly by Westerns writers, such as tolerance, war and
peace, and marriage and divorce; themes that demonstrate the Qur’ān’s pattern of persuasion,
expressions and style, such as themes titled the “Water in the Qur’ān”, “Pronoun Shift (al-iltifāt) and the
“Face of God”; and finally the major subject of the Qur’ān, such as Paradise. To some extent this work
relates to the “Isolated Themes” group above. See Muhammad Abdel Haleem, ‘Understanding the
Qur’ān: Themes and Style, p.161-2.
82
In Kenneth Cragg’s “Readings in the Qur’ān”, the approach taken varies with the previous authors.
Whilst he briefly introduces his eight major themes of the Qur’ān, referred to as “readings”, he then
subsumes all Qur’ānic verses under these headings, forming the bulk of the book. Cragg is insistent on
letting the Qur’ān speak for itself. He justifies a thematic approach because it is “most open to
categories where the Qur’ān’s intention is most dependably found” (p.33) and suggests other readings
according to chronology or style are less satisfactory as the former reduces the timelessness of the text
and the latter, for restricting the Qur’ān as a book of literature. Whilst addressing contemporary
concerns of the Qur’ān, Cragg alludes to the central message of the Qur’ān: “calls to subdue lusts of
power and attitudes of wilful self-sufficiency” (p.73). Overall the primary goal behind this theme-based
work is to attract a wider audience to comprehend the meaning of the whole Qur’ān within the context
of growing care for interfaith relationships (p.62). See Kenneth Cragg, ‘Readings in the Qur’ān’ (London:
Fount Paperbacks, 1995).
83
In “The Five Themes of the Glorious Qur’ān” (al-Maḥāwir al-Khamsah Li al-Qur’ān al-Karīm),
Muhammad Ghazali discusses the following themes: One God, Universe Indicating the Creator, Qur’ānic
stories, Resurrection and Reward, and the Domain of Education and Legislature. He fails to offer any
detailed rationale for his adopted approach or selection of these five themes. Rather the author of the
prologue, ‘Abd al-Haleem ‘Awis, briefly provides these answers by highlighting that Muslims have
occupied themselves with literal and partial exegetical procedures thus being incapable of expanding its
great Qur’ānic meanings and derive its values (p.5). Like Fazlur, Ghazali provides a subsection for each
theme using verses from different surahs to support his argument and occasionally links themes
together; for example, the theme of Education and Legislature is discussed with reference to the
characteristics God loves and dislikes. Ghazali mainly addresses the concerns of Muslims and
occasionally orientalist views. For example, a lengthy treatment is given on how the repeated Qur’ānic
story of Adam in Surah Baqarah and Surah ‘Araf both serve different objectives (maqsud) in their
respective surahs to refute the view that Qur’ānic stories are repeated for the sake of repetition and
reminder (p.83). See Muhammad Ghazali, ‘The Five Themes of the Glorious Qur’ān’ (al-Mahawir al-
Khamsah Li al-Qur’ān al-Karīm) (Cairo: Dar al-Shuruq, 2010).
84
See Jacques Jomier, ‘The Great Themes of the Qur’ān’ (London: SCM Press, 1997)
85
See Maḥmūd Hijazi, ‘Thematic Unity in the Glorious Qur’ān’ (al-Waḥdah al-Mawḍū’iyyah Fī al-Qur’ān
al-Karīm)’ (Cairo: Dar al-Kutub al-Hadithah, 1970)
86
See Toshihiko Izutsu, ‘God and Man in the Qur’ān: Semantics of the Qur’ānic Weltanschauung ’
(Petaling Jaya: Islamic Book Trust, 2008)
87
Fazlur Rahman, ‘Major Themes of the Qur’ān’ (Chicago, University of Chicago Press, 2009), p.15
88
Ibid., p.3
89
Ziauddin Sardar, ‘Reading the Qur’ān: The Contemporary Relevance of the Sacred Text of Islam’
(London: C.Hurst & Co. Ltd, 2011), p.213
90
Ibid., p.25
91
Ibid., p.233
92
Like Tafsīr Manār, Mawdudi’s exegetical approach in “Towards Understanding the Qur’ān” is also
conducted on a verse by verse basis. In his introduction Mawdudi is keen to argue that the arrangement
of the Qur’ān is aligned to a central purpose and theme; the purpose being the salvation of man, and
the central theme being the attitude man ought to adopt towards God, universe and life. It seems
Mawdudi is either responding to claims that the Qur’ān lacks coherence of composition, as concluded
by some Orientalists such as Thomas Carlyle and Montgomery Watt (need reference), or readily
acknowledges that their position genuinely resonates in his own readings. By way of introduction to
each surah Mawdudi provides a brief summary of the subject matter and central themes. Additionally,
brief comments are occasional made about a particular surah being characterised by a unity of theme
and inner coherence but without supporting evidence, as in S.3 “Ala Imran”. See Sayyid Abul A’la
Mawdudi, ‘Towards Understanding the Qur’ān’, Trans. by Ansari Zafar I (Leicester: The Islamic
Foundation, 1988), p.230
93
Yasushi Kosugi et al, ‘Intellectuals in the Modern Islamic World: Transmission, Transformation and
Communication’ (Oxon: Routledge, 2006), p.21
Page 84 of 90
94
Ibid., p.20
95
Rashid Rida, ‘Tafsīr Manār’ (Cairo: Dar al-Manar, 1947), Vol.1, p.105-122
96
Rashid Rida, ‘Tafsīr Manār’, Vol. 4, p.21
97
Muhammad Ghazali, ‘A Thematic Commentary on the Qur’ān’, Trans. by Shamis, Ashur (Surrey: The
International Institution of Islamic Thought, 2000), p.151
98
Ibid., p.176
99
See Husayn Tabātabā’ī, ‘The Balance in the Qur’ān’ (al-Mizān Fī Tafsīr al-Qur’ān) (Beirut: Muassasat al-
‘Alami Li Maktubat, 1974)
100
See Maḥmūd Bustānī, ‘Structural Methodology in Exegesis’ (al-Manhaj al-Banā’ī Fī al-Tafsīr) (Beirut:
Muassasah al-Wafa’, 1984) and Samir Rashwānī, ‘Methodology of Thematic Commentary for the
Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.314
101
Muhammad Daraz, ’The Qur’ān: An Eternal Challenge’ (al-Naba’ al-Azim), Trans. by Salahi, Adil
(Leicester: The Islamic Foundation, 2001), p.179
102
Ibid., p.131
103
Ibid., p.135
104
Sayyid Qutb, ‘In the Shade of the Qur’ān’ (Fi Zilal al-Qur’ān), Trans. by Shamis, Ashur & Iṣlāḥī, Adil
(Leicester: The Islamic Foundation, 1999) , Vol.1, p.10
105
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’,
p.67
106
See Mustafa Muslim (Ed.), ‘A Thematic Commentary of the Surahs of the Glorious Qur’ān’ (al-Tafsīr
al-Mawdu’i Li Suwar al-Qur’ān al-Karīm)(Sharjah: Jamiah al-Shariqah, 2010)
107
Hamid al-Din al-Farāḥī, ‘Exordium to the Coherence in the Qur’ān’, Trans. by Hashmi, Tariq M
(Lahore: Al-Mawrid, 2004), p.6
108
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’,
p.38
109
Said Hawa’, ‘The Foundation of Exegesis’ (Asās Fī al-Tafsīr) (Cairo: Dar al-Salam, 1985)
110
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.164
111
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr
Mawḍū‘ī Li al-Qur’ān al-Karīm), p.308
112
Salwa El-Awa, ‘Textual Relations in the Qur'an: Relevance, Coherence and Structure’ (Oxon:
Routledge, 2006), p.161
113
In “Discovering the Qur’ān: a Contemporary Approach to a Veil Text”, Neil Robinson analyses the
coherence of six Meccan and Madinan surahs using a number of linguistic and thematic approaches. He
also examines the plausibility of certain hypotheses put forward by Richard Bell and French Arabist,
Pierre Crapon de Caprona. Where possible, Robinson divides the surah into sections unified by topic
such eschatology, narrative, signs, polemic etc., and links them through relationships in their meaning,
such as in S.79 “The Forceful Charges” (Naziāt) (p.184) or unified through the repetition of stock phases
as in S.2 “The Cow” (al-Baqarah) (p.203). When a surah is viewed as possessing a discursive style that
prevents the identification of discrete sections based on a single major theme, Robinson finds coherency
by linking sequences in sound, rhythm and grammatical constructs. S.21 “The Night Journey” (al-Isrā’),
for example, is integrated on this basis (p.193). For all the surahs analysed Robinson concludes that they
are coherent and unified.
114
Dayah, Islam, ‘Al-Hawāmīm: Intertextuality and Coherence in Meccan Surah’ in Neuwirth, Angelika et
al,‘The Qur’ān in Context: Historical and Literary Investigations into the Qur’ānic Milieu’ (Leiden: Brill,
2010)
115
Mathias Zahniser, ‘Major Transitions and Thematic Borders in the Two Long Suras: al-Baqara and al-
Nisā’’ in Boulatta, Issa (Ed.), ‘Literary Structures of Religious Meaning in the Qur’ān’ (Oxon: Routledge,
2000)
116
Two relevant books by this author: Hussein Abdul-Raof ‘The Qur’ān Outlined: Theme and Text’
(London: Ta-Ha Publishers Ltd, 2001) and Hussein Abdul-Raof ‘Consonance in the Qur’ān: A Conceptual,
Intertextual and Linguistic Analysis’ (Muenchen: Lincom Europa, 2005)
117
Carl Ernst, ‘How to Read the Qur’ān: A New Guide, with Select Translations’ (Carolina: The University
of North Carolina Press, 2011)
118
Gheitury argues that the concept of coherence needs to be redefined as one should not assume non-
linearity of the Qur’ānic text signifies lack of coherence, disunity and fragmentariness. He views non-
linearity as a linguistic feature of Qur’ānic discourse, which plays a crucial part in distinguishing
revelations from ordinary speech. See Amer Gheitury & Arsalan Golfam, ‘The Qur’ān as a Non-Linear
Text: Rethinking Coherence’, Intl. J. Humanities, 15:1 (2008), p.124
Page 85 of 90
119
Salwa El-Awa, ‘Textual Relations in the Qur'an: Relevance, Coherence and Structure’, p.2
120
Ibid., p.161
121
Michel Cuypers, ‘Semitic Rhetoric as the Key to the Question of the naẓm of the Qur’ānic Text’,
Journal of Islamic Studies, 13:1 (2011), p.4
122
Ibid., p.5
123
See Michel Cuypers, ‘Banquet: A New Reading of the Fifth Surah of the Qur’ān’ (Miami: Convivium
Press, 2009)
124
John Esposito & Ibrahim Kalin, ‘The 500 Most Influential Muslims in the World’ (Amman: The Royal
Islamic Strategic Studies Centre, 2009), p.48
125
Prodger, Matt, ‘Superstar Muslim preacher Amr Khaled battles al-Qaeda’, BBC Newsnight,
http://news.bbc.co.uk/1/hi/9264357.stm, [Accessed on 1 September 2013]
126
See Asef Bayat, ‘Making Islam Democratic: Social Movements and the Post-Islamist Turn’ (Stanford:
Stanford UP, 2007)
127
Samia Seragelden, ‘The Islamic Salon: Elite Women’s Religious Networks in Egypt’ in ‘Muslim
Networks: From Hajj to Hip Pop’ (Carolina, The University of North Carolina Press, 2005)
128
Richard Antoun highlights that the preacher acts as a “culture broker” whose job is to reconcile
“great” and “little” traditions, thereby acting as a local interpreter of the relationship of popular religion
to the religion of the specialists. See Richard Antoun, Muslim Preacher in the Modern World: A
Jordanian Case Study in Comparative Perspective (Princeton: Princeton UP, 1989), p.19
129
Samuel Harris, ‘Development Through Faith: The Ma’adi Life Makers and the Islamic Entrepreneurial
Spirit’ (Washington DC: Georgetown University, 2008), p.9
130
Ibid., p.15
131
Ibid., p.12
132
Al-Sayed Zaied, ‘Da’wa for Dollars: A New Wave of Muslim Televangelists’, Arab Insight, 2:1 (2008),
p.25
133
Although specific studies are required, it likely Khalid was influenced by the general rise in religiosity
growing up in the late 1970s and 1980s. A number of factors exist. On the social level, the number of
mosques, Islamic NGOs, religious groups, independent preachers, religious publications and religious
media has increased significantly over the past forty years (p.7). Since the mid-1970s, the Egyptian state
began to rely more heavily on religious laws, language and symbolisms to legitimate its authority and its
policies (p.9). Veteran Islamic preachers such as Muhammad Ghazali, Sheikh ʿAbd al-Hamid Kishk and
Sheikh Muhammad Mutwalli al-Sha’rawi, influenced a number of famous actresses, singers and dancers
to return to Islamic religiousity such as Shams al-Barudi, Hana Tharwatt, Yasmin al-Khiyyam, Sahar
Hamdi, Afaf Shoeib, Soheir al-Babli and Sawsan Basr and Hanan Turk (p.64). See Dina Shehata, ‘Mapping
Islamic Actors in Egypt’, (Cairo, Netherlands-Flemish Institute: Al-Ahram Center for Political and Strategic
Studies, 2012).
134
See Khalid’s resume on his website, www.amrkhaled.net/newsite/uploads/Resume-English-
updated.pdf] ,Accessed on 1 September 2013]
135
Samia Seragelden, ‘The Islamic Salon: Elite Women’s Religious Networks in Egypt’, p.163
136
Khalid returned to Egypt in 2005, see “Riz Khan’s One on One”, Al-Jazeera,
http://www.youtube.com/watch?v=PXBZGv8zjXE, [Accessed on 1 September 2013].
137
amrkhaled.net
138
Khalid’s resume refers to the United Arab Emirates, Bahrain, Jordon and Lebanon
139
For example, Khalid hosted an interfaith conference in Copenhagen in March 2006, after the
controversies over the Danish cartoons mocking the Prophet Muhammad. See Time100, Amr Khaled,
http://www.time.com/time/specials/2007/time100/article/0,28804,1595326_1615754_1616173,00.ht
ml, [Accessed on 1 September 2013]
140
Amr Khalid, ‘Aspects of Islam and Social Coexistence: The Case for Britain’ (Lampeter: University of
Wales, Lampeter, 2010)
141
Ahramonline, ‘Preacher Amr Khaled Steps Down from leading Egypt Party’, July 2013,
http://english.ahram.org.eg/NewsContent/1/64/76745/Egypt/Politics-/Preacher-Amr-Khaled-steps-
down-from-leading-Egypt-.aspx, [Accessed on 1 September 2013]
142
One exception is a book in English called “Velo: An Egyptian Tale”. See Amr Khalid, ‘Velo: An Egyptian
Tale’ (Cairo: Malamih Publishing House, 2007)
143
See “Riz Khan’s One on One”, Al-Jazeera, http://www.youtube.com/watch?v=PXBZGv8zjXE,
[Accessed on 1 September 2013]
Page 86 of 90
144
This has also been the case with Khalid’s PhD research area where he explored the concept of social
coexistence within the context of Britain. See Amr Khalid, ‘Aspects of Islam and Social Coexistence: The
Case for Britain’ (Lampeter: University of Wales, Lampeter, 2010)
145
Yusuf al-Qaradawi discusses the principal aims of human life as worship of God, vicegerency of God
and construction of the earth. See Yusuf al-Qaradawi, ‘Islam: The Future Civilisation’ (Cairo, El-Falah
Foundation, 1998), p.189-193
146
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.11
147
Ibid., p.13
148 rd
Jamaat Islami is considered the 3 largest party after secular Muttahida Qaumi Movement (MQM)
and the Pakistan People’s Party (PPP). See The Express Tribute, Jamaat-e-Islami Boycotts Vote in
Karachi, Alleges Rigging, AFT, May 2013, http://tribune.com.pk/story/547549/jamaat-e-islami-boycotts-
vote-in-karachi-alleges-rigging/, [Accessed on 1 September 2013]
149
The core of these ideas centre on non-political involvement of religious organisations, see Husnul
Amīn, ‘From Islamic to Post-Islamism: A Study of a New Intellectual Discourse on Islam and Modernity in
Pakistan’, Erasmus University Rotterdam, 2012, p.161
150
For example: http://www.tadabbur-i-Qur’ān.org/, http://www.renaissance.com.pk/index.html,
http://www.al-mawrid.org/index.php, http://www.hamid-uddin-Farāḥī.org/, http://www.Amīn-ahsan-
Iṣlāḥī.com/, http://www.ghamidi.net/
151
Husnul Amīn, ‘From Islamic to Post-Islamism: A Study of a New Intellectual Discourse on Islam and
Modernity in Pakistan’, p.83
152
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah
and Surah al-Baqarah’, p.667
153
Husnul Amīn, ‘From Islamic to Post-Islamism: A Study of a New Intellectual Discourse on Islam and
Modernity in Pakistan’, p.146
154
He represented the party’s intellectual and educational arms; he produced number of written works
concerned with the relationship of Islam with invitation (Da‘wah), politics and self-purification,
developed the party’s members from both a religious and party-loyalty perspective, and defended its
position from adversaries. He also was jailed for a short period on two occasions due to some of the
party’s political activities. See Abdul Rauf, ‘Life and Works of Mawlana Amīn Ahsan Iṣlāḥī (1904-1997)’,
‘Pakistan Journal of History and Culture’, 30:1 (2009), 183-219, p.188
155
Husnul Amīn, ‘From Islamic to Post-Islamism: A Study of a New Intellectual Discourse on Islam and
Modernity in Pakistan’, p.146
156
Some students of these circles were Mohammad Saleem Kayani, Khalid Mas’ud and Javed Ghamidi.
157
There were all several attempts by succeeding Pakistan governments to offer Amīn Iṣlāḥī university
posts, awards andv financially compensation but he refused all offers. See Abdul Rauf, ‘Life and Works
of Mawlana Amīn Ahsan Iṣlāḥī (1904-1997)’, p.195.
158
Examples of these topics include exegesis like “Principles of Understanding the Qur’ān” (Mubādi
Tadabbur Qur’ān); purification and self-development: “Real Sense of God-Consciousness” (Haqiqāt
Taqwā) and “Purification of the Soul” (Tazkiyah Nafs); general books on Islam: “Understanding
Islam”(Tafhīm Islām) and “Status of Women in Islamic Society” (Islāmi Mu’asharh mayn ‘Awrat ka
Muqām); political topics: “Islamic State” (Islāmi Riyāsat) and “Juristic Differences and How to Resolve
them in an Islamic State” (Islami Riyāsat mayn Fiqhī Ikhtilafāt ka Adl); defending Jamaat-e-Islami:
“Collection of Critical Essays” (Tanqidāt); and differences in political concepts of his former political
party: “Collection of Iṣlāḥī Articles” (Maqālat Iṣlāḥī).
159
Amīn Iṣlāḥī, ‘Selections from the Tadabbur-i-Qur’ān’, Vol.8, Trans. by Saleem, Shehzad (Lahore: al-
Mawrid, 2004), p.3
160
Farāḥī studies all Meccan surah with exception of S.66. He regarded S.112 as Makkan too unlike
Iṣlāḥī. See Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i
Qur’ān’, p.42.
161
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah
and Surah al-Baqarah’, p.32
162
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.11-12
163
Ibid., p.25
164
Ibid., p.12
165 th
This Surah Group coincidently aligns to the 30 portion of the Qur’ān (juz’). This phenomenon will be
discussed in more detail in the Surah Group section.
166
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.75
Page 87 of 90
167
For example, similar events in Moses’ life are interpreted with reference to the surah goal. In S.7
Moses’ struggle with the nation of Israel shows how he chose the path of Truth; in S.10 Moses trusted in
God even though he did not see the wisdom in the events that unfolded; in S.18 story of Moses and
Khidr represents a test of one’s limited knowledge; and in S.20 Moses’ struggles with the Pharaoh drew
him closer to God and happiness.
168
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.126
169
Ibid., p.133
170
Ibid., p.138
171
Ibid., p.274
172
Ibid., p.305
173
Ibid., p.353
174
Ibid., p.80
175
Ibid., p.190
176
Ibid., p.224-227
177
Ibid., p.179
178
Ibid., p.243
179
Ibid., p.323
180
Give examples
181
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.340
182
Ibid., p.46
183
Ibid., p.184
184
In this surah Khalid suggests that V.29 “A seed that produces strong roots…” represents material
power, as a prerequisite to be deserving of God’s divine openings.
185
Ibid., p.291
186
Ibid., p.327
187
Ibid., p.209
188
The verse is S.49 “The Private Rooms” (Al-Ḥujarāt), V.13: “People, We created you all from a single
man and a single woman, and made you into races and tribes so that you should recognize one
another.” See Amr Khalid, ‘Aspects of Islam and Social Coexistence: The Case for Britain’, p.271
189
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.370
190
Khalid admits that since leaving Egypt his views have matured since Islam practised in different
countries other than in Egypt. See “Riz Khan’s One on One”, Al-Jazeera, :
http://www.youtube.com/watch?v=PXBZGv8zjXE, [Accessed on 1 September 2013]
191
See section on Surah Groups later in this chapter.
192
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.209
193
Freedom House, “Country on a Crossroads: Egypt, “http://www.freedomhouse.org/report/countries-
crossroads/2007/egypt, [Accessed on 1 September 2013]
194
“Riz Khan’s One on One”, Al-Jazeera, : http://www.youtube.com/watch?v=PXBZGv8zjXE, [Accessed
on 1 September 2013]
195
Khalid does not offer a link between the surah name and surah goal for all the surahs from Surah
Mulk onwards.
196
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.12
197
For example, S.9 “Repentance” (al-Tawbah) is also called “Barā’ah”; S.40 “The Forgiver” (Ghāfir) is
also called “Mu’min”; and S.45 “The Kneeling” (al-Jāthiyah) is also called “Sharī‘ah”. See Yasir Qadhi, ‘An
Introduction to the Sciences of the Qur’aan’, p.164, and Samir Rashwānī, ‘Methodology of Thematic
Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr Mawḍū‘ī Li al-Qur’ān al-Karīm), p.324.
198
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr
Mawḍū‘ī Li al-Qur’ān al-Karīm), p.324
199
There are two incidents involving a cow. The first is V.54 in which the nation of Israel wronged
themselves by worshipping a calf (‘ijl) and the second in V.67, where they almost failed to slaughter a
specific cow. The word “al-Baqarah” is used in the latter verse.
200
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.30-2
201
Ibid., p.115
202
Ibid., p.381
203
Ibid., p.380
204
See S.6 “Livestock” (al-An‘ām) V.97
205
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.408
206
Ibid., p.46
Page 88 of 90
207
Ibid., p.240
208
Ibid., p.44
209
Ibid., p.29
210
Ibid., p.45
211
Ibid., p.147
212
Ibid., p.280
213
Ibid., p.379
214
Ibid., p.388. Khalid also links end of S.3 with beginning of S.4 as both mention God consciousness
(taqwā), ibid., p.67.
215
Ibid., p.12
216
The divisions do not nearly start and finish at the beginning of each surah so more than one surah
can fall into the same juz’.
217
One opinion, held by Anas ibn Malik (d.712) and Abu Bakr al-Bāqillāni (d. 1013), is that the
arrangement was based on the personal reasoning of the Companions on the grounds that different
companions held a copy in another arrangement. Proponents argue that this proof is weak because
these copies were used for personal use and incomplete, and written during the time when revelation
had not completed. The second opinion, held by Jalal al-Din Suyūti (d.1505) and Abu Bakr al-Bayhaqī
(d.1066), is that the arrangement is divine except Surah Tawbah and Surah Anfāl, based on a narration
by Abd Allah Ibn Abbas (d.687) in discussion with Uthman ibn Affan. Proponents argue that this
narration is too weak to establish any proof. See Yasir Qadhi, ‘An Introduction to the Sciences of the
Qur’aan’, p.161.
218
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.162
219
Angelika Neuwirth, ‘Structural, linguistic and literary feature’, in McAuliffe, Jane (ed.), ‘The
Cambridge Companion to the Qur’ān’ (Cambridge: Cambridge University Press, 2006), p.98
220
“Khalīfāh” is also referred to a “trustee” or “vicegerent”. See Muhammad Abdel Haleem, ‘The
Qur’ān: A New Translation (Oxford: Oxford University Press, 2005), p.7.
221
Al-Qaradawi writes that the second aim of mankind is the vicegerency of God. It means to implement
God’s orders on earth and establish the truth and justice. Yusuf al-Qaradawi, ‘Islam: The Future
Civilisation’, p.191. Jaafar Idris, however, concludes that the modern concept of man as God’s vicegerent
vague and insistent as espoused by Abduh, Qutb and Mawdudi are. See Jaafar Idris, ‘Is Man the
Vicegerent of God’, Journal of Islamic Studies, 1:1 (1990), p.109
222
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr
Mawḍū‘ī Li al-Qur’ān al-Karīm), p.26
223
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.95
224
Mohammad H Kamali, ‘Shari’ah Law: An Introduction’, p.30
225
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr
Mawḍū‘ī Li al-Qur’ān al-Karīm), p.350
226
Ibid., p.61
227
Amr Khalid, ‘Qur’ānic Contemplations: reflecting on the goals of each chapter of the Qur’ān’, p.347
228
Technically S.13 should not be included in this group as its detached letters are “Alif Lām Mīm Rā”
instead of “Alif Lām Rā”
229
According to Haleem the people of Hijr were a tribe of Thamud. See Muhammad Abdel Haleem, ‘The
Qur’ān: A New Translation, p.164.
230
Samir Rashwānī, ‘Methodology of Thematic Commentary for the Glorious Qur’ān’ (Manhaj Tafsīr
Mawḍū‘ī Li al-Qur’ān al-Karīm), p.376
231
Ibid., p.135
232
Ibid., p.136
233
Ibid., p.317
234
Ibid., p.346
235
Ibid., p361
236
Ibid., p.373
237
Ibid., p.393
238
Ibid., p.414
239
Ibid., p.425
240
For example, see S.10 “Jonah” (Yūnus) V.14, S.35 “The Creator” (Fāṭir) V.39 and S.38 “Sad” (Ṣād) V.26
241
For example, see S.2 “The Cow” (al-Baqarah) V.131, S.3 “The Family of Imran” (Āla ‘Imrān) V.20, S.4
“Women” (al-Nisā’) V.125, S.5 “The Feast” (al-Mā’idah) V.44, S.6 “Livestock” (al-An’ām) V.14, S.27 “The
Ants” (al-Naml) V.44 and S.37 “Ranged in Rows” (al-Ṣaffāt) V.103.
Page 89 of 90
242
For example, the value of Qur’ān is the surah goal of S.17 “The Night Journey” (al-Isrā'); transference
of the message from previous prophets to Muhammad in S.19 “Mary” (Maryam); forgive and patience is
the surah goal of S.12 “Joseph” (Yūsuf).
243
This is evident due to the following verse that is repeated nine times in this short surah: “Woe, on
that Day, to those who denied the truth!” See Muhammad Abdel Haleem, ‘The Qur’ān: A New
Translation, p.403
244
Yasir Qadhi, ‘An Introduction to the Sciences of the Qur’aan’, p.165
245
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah
and Surah al-Baqarah’, p.38
246
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’,
p.39
247
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah
and Surah al-Baqarah’, p.45
248
See Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i
Qur’ān’, p.53.
249
Ibid., p.39
250
Ibid., p.49
251
Amīn Iṣlāḥī, ‘Selections from the Tadabbur-i-Qur’ān’, Vol.8, p.487
252
Ibid., p.441
253
The phrase in S.39 “The Throngs” (al-Zumar) V.23 is also used to support surah pairs: “Kitāban
Mutashābihan Mathānī”.
254
Give example, Iṣlāḥī’s rule of adjacency between surah pairs breaks down: S.55 and S.56 are called a
pair while later on S.56 and S.57 are called a pair. Mir also identifies a lack of clarity in Iṣlāḥī’s
terminology of supplementary surah. See Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s
Concept of Naẓm in Tadabbur-i Qur’ān’, p.80-83.
255
See Chapter 5 -Thematic Exegesis of Amr Khalid
256
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’,
p.77-9
257
A Supplementary Surah has no independent entity as a dual of a surah.
258
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah
and Surah al-Baqarah’, p.40
259
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’,
p.76
260
Amīn Iṣlāḥī, ‘Selections from the Tadabbur-i-Qur’ān’, Vol.8, p,38
261
Ibid., p.174
262
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah
and Surah al-Baqarah’, p.39
263
Mustansir Mir, ‘Coherence in the Qur’ān: A Study of Iṣlāḥī’s Concept of Naẓm in Tadabbur-i Qur’ān’,
p.95
264
Ibid., p.87
265
Ibid., p90
266
Massimo Campanini, ‘The Qur’ān: Modern Muslim Interpretations’, p.54
267
Amīn Iṣlāḥī, ‘Pondering Over The Qur’ān (Tadabbur-e-Qur’ān): Volume One Tafsīr of Surah al-Fatiḥah
and Surah al-Baqarah’, p.35
Page 90 of 90