111Book Reviews

A Brief Introduction to Quranic Exegesis
Ali Sulayman Ali

Herndon: International Institute of Islamic Thought, 2017. 178 pages.

Ali Suleiman Ali’s A Brief Introduction to Quranic Exegesis provides a lucid 
summary of the Quranic exegetical genre, beginning with the exegetical 
practices of the Prophet’s Companions and concluding with modern exe-
getical trends. Drawing largely from classical Sunni literature, Ali’s work is 
confessional but nonetheless conversant with Orientalist examinations and 
critical treatments of the tradition. In his introduction, Ali states that he 
intended to provide something “brief and descriptive not analytical,” which 
is an accurate characterization of the work. It is considerably more de-
tailed than the cursory summary included in Von Denffer’s popular Ulum 
al-Quran, while retaining an accessibility for undergraduate and graduate 
students gaining initial exposure to the Quranic text and its concomitant 
explanations. 

Ali begins his work by discussing the genesis of Quranic exegesis, which 
is traced to the Prophet himself responding to occasional inquiries about 
passages that did not immediately render obvious meanings. These inqui-
ries were reportedly limited during the Prophet’s era due to the communal 
understanding of language and terms employed in the Quran. Moreover, 
several Companions of the Prophet had in fact lived and witnessed events 
that occasioned revelation, making clear the specific entailments of com-
mands, interdictions, rewards, and chastisements. With the burgeoning of 
the Islamic community in the centuries following the Prophet’s death, such 
an understanding had to be purposefully communicated to new converts. 
Ali chronicles the four early “schools” of exegesis in Mecca, Medina, Kufa, 
and al-Shām centered around the personage of prominent Companions 
who taught the Quran for this exact purpose (pp. 6-10) along with some 



112 The American Journal of Islamic Social Sciences 35:1

details about the salient features of the schools and how they differed from 
one another. Ali concludes the chapter by highlighting contributors to the 
exegetical tradition from the generation of the Successors (al-tābiʿūn).

Following this first chapter is a chapter entitled “Tafsīr in the Third 
and Fourth Centuries (AH),” though it curiously devotes much attention to 
tafsīr literature and developments after the fourth century (third and fourth 
century tafsīr is nonetheless the dominant subject matter). Ali here takes to 
relating the various dimensions that tafsīr literature has been classified ac-
cording to historically. This includes works categorized according to focus, 
such as tafsīr centered on grammar, law, theology, and the like, and other 
works that became known by the authors denominational affiliation (Ṣūfī, 
Shīʿa, Muʿtazilah, etc.). Ali presents major contributors to each exegetical 
category with a brief description of the category being discussed.

The third chapter, a mere ten pages, briefly explores tradition-based 
tafsīr (al-tafsīr biʾl-maʾthūr), with the bulk of the chapter summarizing the 
history of the term athar and ḥadīth, both used to denote “report” or “tradi-
tion.” Following this chapter are three chapters which make up the majority 
of the work (Four: “Tafsīr and Fatwas of the Prophet’s Companions,” Five: 
“Tafsīr and Fatwas of the Successors,” and Six: “Tafsīr Based on Opinion”). 
Individually, the chapters range from twenty to forty pages in length. Ali 
begins each chapter with an explication of relevant terminology, followed 
by a brief discursive on the relative merits of the section in question along-
side important debates that factor into how the exegetical works were either 
constructed or received, such as the debate over whether the opinion of a 
Companion is binding (pp. 52-60), or the debate concerning the validity of 
opinion-based tafsīr (al-tafsīr biʾl-raʾy) (pp. 110-111). Ali concludes these 
chapters by cataloging a list of prominent exegetes who hold attribution to 
the chapters in question (Companions or Successors for chapters four and 
five, and opinion-based exegetes in chapter six). 

For the most part, Ali’s account of exegetes is unremarkable. Basic bi-
ographical detail is typically included with hagiographic quotes attesting 
to the exegetes’ personal piety or spiritual insights. There are, however, 
exceptions, such as Ali’s review of the renowned exegete and Companion 
of the Prophet, Ibn ‘Abbas (pp. 71-79). In addressing the exegetical contri-
butions of Ibn ‘Abbas, Ali closely examines the purported tafsīr work at-
tributed to him, Tanwīr al-Miqbās. Tanwīr has been subject to considerable 
debate due to lingering doubts over its authorship. Ali expresses his own 
position concerning authorship upfront by stating that Tanwīr al-Miqbās 
“cannot possibly represent the tafsīr of Ibn ‘Abbās” (p. 72). He then proceeds 



 113Book Reviews

to substantiate this view by providing a brief genealogy of Tanwīr (which 
Ali dates to the ninth century) while shedding light on some of the more 
creative hermeneutical contentions made in the work, such as allegorical 
interpretation of “broken letters” (ḥurūf al-muqaṭṭa‘āt)—an interpretive 
method that figures heavily in the Sufi tradition but rarely, if ever, appear in 
the early prophetic canon or reports of the Companions. The chain of trans-
mission for some of these hermeneutical claims is reportedly so specious 
that it has been termed “the chain of fabricated narrations” (p. 73). Thus, 
Ali concludes, it can be “safely…stated that Tanwīr al-Miqbās is not from 
Ibn ‘Abbās” (p. 73). Ali likewise examines the ascription of a lesser-known 
tafsīr work to Ibn ‘Abbas, Masāʾil Nāfi‘. In his examination of Masāʾil, Ali 
reviews the conclusions and arguments presented for and against its as-
cription, drawing from the writings of Andrew Rippin, John Wansbrough, 
Ignác Goldziher, Ibn Hajar, Al-Suyuti, and others.

The final chapter, “Trends in Modern Qur’anic Interpretation,” is giv-
en a meager eleven pages in which modern exegesis is stratified into six 
thematic trends: intellectual, scientific, rhetorical, philological, traditional, 
and natural history (p. 137). Ali notes that these trends often intersect in a 
given work and are not neatly delineable, though they nonetheless serve the 
purpose of classifying the dominant theme in a given text. Here, Ali focus-
es most of the brief chapter on Muhammad Abduh’s Tafsīr al-Manār (pp. 
138-140) while giving little attention to the far more influential exegesis of
Sayyid Qutb (pp. 142-143) and entirely overlooking the renowned exegesis
of Mawlana Maududi, Tafhīm al-Qurʾān.

Ali’s work is not without its flaws. Ali occasionally elects to address 
cognate subjects that have no immediate bearing on the question of exe-
gesis while holding little relevance to the topics being otherwise discussed: 
reviews of hadith preservation and the six books, debates over whether the 
opinion of a Companion or Successor is binding, and the distinction be-
tween the term Sunnah and hadith are but a few digressions that surface 
during chapters. Distinguished exegetes are often given little attention, and 
their exegetical reasoning is explained summarily by subsuming them with-
in categories that betray the complexity of their works. Thus, al-Tabari is 
recalled as having produced “the most comprehensive work of tafsīr” while 
employing methods in his work that were “unprecedented” (p. 16) while 
concurrently being listed as an exemplar for tafsīr biʾl-maʾthūr, alongside 
Ibn Kathir and a handful of others (p. 38). Given the distinction that schol-
ars like al-Tabari and Ibn Kathir maintain within the exegetical tradition, 
Ali’s work would have benefitted from more attention to their exegetical 



114 The American Journal of Islamic Social Sciences 35:1

methods. The omission of Maududi is regrettable, and several pivotal top-
ics that figure into exegetical reasoning are nowhere to be found, such as 
the encounter between ‘Umar and Sabigh ibn ‘Isl or early disapproval over 
tafsīr al-mutashābihāt. Interested readers are encouraged to review Younus 
Mirza’s “Ibn Kathir (d. 774/1373): His Intellectual Circle, Major Works 
and Qur'anic Exegesis,” Hussein Abdul-Raof ’s Schools of Qur'anic Exegesis: 
Genesis and Development, Herbert Berg’s The Development of Exegesis in 
Early Islam, the Approaches to the History of the Interpretation of the Qur'an 
anthology published by Oxford University Press, Abdullah Hamid Ali’s 
“What Ibn Khaldun Says About The Mutashabihat,” and the works of Walid 
Saleh (notably his “Ibn Taymiyya and the Rise of Radical Hermeneutics”).

Nonetheless, A Brief Introduction to Quranic Exegesis is an important 
contribution to the burgeoning field of Quranic studies. It attempts to fill a 
void that exists between the more critical and intensive scholarship native 
to the writings of Raof, Berg, Saleh, and others, and the summary treatment 
provided by Von Denffer as part of his work outlining the sciences of the 
Qurʾan. Professors teaching Quranic studies should consider using Ali’s 
text for introductory coursework, and it is hoped that future treatments 
of this subject fill the gaps extant in Ali’s work, such as greater detail and 
interrogation of medieval and modern works.

Mobeen Vaid
Philadelphia, PA