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The Culmination of Tradition-Based Tafsīr the Qurʼān Exegesis Al-Durr Al-Manthūr of Al-Suyūṭī (D. 911/1505)

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The Culmination of Tradition-Based Tafsīr the Qurʼān Exegesis Al-Durr Al-Manthūr of Al-Suyūṭī (D. 911/1505) The Culmination of Tradition-based Tafsīr The Qurʼān Exegesis al-Durr al-manthūr of al-Suyūṭī (d. 911/1505) by Shabir Ally A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Near and Middle Eastern Civilizations University of Toronto © Copyright by Shabir Ally 2012 The Culmination of Tradition-based Tafsīr The Qurʼān Exegesis al-Durr al-manthūr of al-Suyūṭī (d. 911/1505) Shabir Ally Doctor of Philosophy Department of Near and Middle Eastern Civilizations University of Toronto 2012 Abstract This is a study of Jalāl al-Dīn al-Suyūṭī’s al-Durr al-manthūr fi-l-tafsīr bi-l- ma’thur (The scattered pearls of tradition-based exegesis), hereinafter al-Durr. In the present study, the distinctiveness of al-Durr becomes evident in comparison with the tafsīrs of al- a arī (d. 310/923) and I n Kathīr (d. 774/1373). Al-Suyūṭī surpassed these exegetes by relying entirely on ḥadīth (tradition). Al-Suyūṭī rarely offers a comment of his own. Thus, in terms of its formal features, al-Durr is the culmination of tradition- based exegesis (tafsīr bi-l-ma’thūr). This study also shows that al-Suyūṭī intended in al-Durr to subtly challenge the tradition- ased hermeneutics of I n Taymīyah (d. 728/1328). According to Ibn Taymīyah, the true, unified, interpretation of the Qurʼān must be sought in the Qurʼān ii itself, in the traditions of Muḥammad, and in the exegeses of the earliest Muslims. Moreover, I n Taymīyah strongly denounced opinion-based exegesis (tafsīr bi-l-ra’y). By means of the traditions in al-Durr, al-Suyūṭī supports several of his views in contradistinction to those of I n Taymīyah. Al-Suyūṭī’s traditions support the following views. First, opinion-based exegesis is a valid supplement to tradition-based exegesis. Second, the early Muslim community was not quite unified. Third, the earliest Qur’ānic exegetes did not offer a unified exegesis of the Qur’ān. Fourth, Qur’ānic exegesis is necessarily polyvalent since Muslims accept a num er of readings of the Qur’ān, and variant readings give rise to various interpretations. Al-Suyūṭī collected his traditions from a wide variety of sources some of which are now lost. Two major exegetes, al-Shawkānī (d. 1250/1834) and al-Ālūsī (d. 1270/1854), copied some of these traditions from al-Durr into their Qur’ān commentaries. In this way, al-Suyūṭī has succeeded in shedding new light on rare, neglected, and previously scattered traditions. iii Acknowledgments My thanks are due to each of the numerous persons who have helped me to complete this dissertation. My special thanks are due to my advisor, Professor Walid Saleh, and to the other members of my advisory committee, Professors Todd Lawson and Sebastian Guenther. I would also like to thank those who have taught me over the years, including Professors Linda Northrup, Maria Subtelny, Abdel Khaliq Ali, Harry Fox, and the late Professor Michael Marmura. I would also like to thank each of the several persons who volunteered their time to sit with me, patiently teaching me the Arabic language. I would also like to thank all those individuals in the Department of Near and Middle Eastern Civilizations at the University of Toronto who have helped me with the administrative aspects of student life, especially Anna Souza and Jennie Jones. I would also like to offer my thanks for the University of Toronto Fellowship grant. Likewise I thank the Social Sciences and Humanities Research Council for awarding me a Canada Graduate Scholarship. These grants made it feasible for me to devote much of my time to study and research over the last several years. I would also like to thank my children for putting up with a father who always had his nose buried in books for as long as they could remember. Finally, I would like to thank my wife, for she has sacrificed a lot to see me through my studies. She is a real blessing in my life. I dedicate this study to my parents. May God have mercy on them. iv Table of Contents Acknowledgments ......................................................................................................... iv Introduction ..................................................................................................................... 1 Survey of scholarship .................................................................................... 12 Thesis Outline ............................................................................................... 17 Chapter 1 ....................................................................................................................... 19 The Life and Works of al-Suyūṭī .................................................................................. 19 1.1 Life .......................................................................................................... 19 1.2 Controversies .......................................................................................... 21 1.3 Mujaddid ................................................................................................. 26 1.4 Disappointment and Seclusion ................................................................ 30 1.5 Spirituality ............................................................................................... 35 1.6 Literary Accomplishments ...................................................................... 37 1.7 Unique views .......................................................................................... 40 Chapter 2 ....................................................................................................................... 49 The Composition of al-Durr al-manthūr ...................................................................... 49 2.1 The Author at Work ................................................................................ 49 2.2 The Structure of al-Durr ......................................................................... 49 2.3 Al-Suyūṭī’s Introduction to al-Durr ........................................................ 52 2.4 Al-Suyūṭī’s Purpose in Composing a Tradition-based Exegesis ............ 59 2.5 Acknowledged Sources of al-Durr ......................................................... 63 v 2.6 Emphasis on Four Sources ...................................................................... 66 2.7 Unacknowledged Sources of al-Durr ..................................................... 73 2.8 Summary ................................................................................................. 88 Chapter 3 ....................................................................................................................... 92 Legends and Isrā’īlīyāt in al-Durr al-manthūr ............................................................. 92 3.1 Introduction ............................................................................................. 92 3.2 The Mountain Qāf ................................................................................... 96 3.3 The Ascension of Idrīs .......................................................................... 103 3.4 Fallen Angels ........................................................................................ 113 3.5 The Explanatory Power of the Fable of the Fallen Angels ................... 128 3.6 Connecting the Ascension of Idrīs with the Fall of the Angels ............ 132 3.7 Al-Suyūṭī’s Influence on Su sequent Exegeses.................................... 136 3.8 Summary ............................................................................................... 140 Chapter 4 ..................................................................................................................... 142 Reclaiming Wisdom Traditions .................................................................................. 142 4.1 Introduction ........................................................................................... 142 4.2 The Struggle to Redefine Ḥikmah ......................................................... 146 4.3 The Wisdom of Solomon ...................................................................... 157 4.4 Luqmān ................................................................................................. 162 4.5 Al-Shawkānī’s Reaction ....................................................................... 174 4.6 Al-Suyūṭī’s Influence on al-Ālūsī ......................................................... 175 4.7 Indirect Influence on Ibn ʽĀshūr ........................................................... 176 4.8 Summary ............................................................................................... 177 vi Chapter 5 ..................................................................................................................... 180 Jesus’ Wisdom and Ṣūfī Exegesis .............................................................................. 180 5.1 Introduction ........................................................................................... 180 5.2 The Christ Child and Allegorical Exegesis ........................................... 189 5.3 The Wisdom of the Ascetic Jesus ......................................................... 208 5.4 Summary ............................................................................................... 221 Chapter 6 ..................................................................................................................... 225 Political and Sectarian Exegesis ................................................................................
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