CLASSICAL AND MODERN EXEGESIS STYLES: THE EVOLUTION OF THE DEVELOPMENT EXEGESIS STYLES FROM CLASSICAL AND MODERN PERIODS

This article aims to probe the discourse surrounding the debate between classical and modern interpretations of the Quran and the factors contributing to these interpretation styles' formation and evolution. The first interpretation is considered textualist and does not use much of an outside scientific approach inherited from Islam. In contrast, the modern interpretation is enunciated to depart from the traditional Islamic scholarly traditions and employ social science approaches. The research was conducted through a library research approach, analyzing classical tafsir manuscripts and modern academic research. The study extrapolated that the evolution of interpretation is shaped by the tendencies and interests of interpreters, impacted by their worldview and cultural history. As a result, the emerging interpretation styles enclose classical-literalist, theological, and modern-rationalist.


Introduction
Researchers have diverse thoughts on the typology of interpretation if ordered by classical and modern periodicity. 1It is founded on determining whether classical and modern typologies relate to time periodization or methodology.Because there are several interpretations2 emerged later but were considered traditionalist because the methodology used was relatively similar to the classical exegesis. 3f classified based on time periodization, the initial range of classical interpretations falls between the fourth Hijri/10 th century and the sixth/12 th century. 4owever, such a view is not one.Some scholars say that classical interpretation is an interpretation that emerged from the 1st to the 9th century hijriyah. 5Some of them provide qualitative limitations, that classical interpretations are interpretations carried out at the time of the Prophet,companions, This last definition is relatively complex because it requires a mapping classification of interpreters who lived up to the tabi'īn period.Thus, some scholars make a sequence of interpreters in 1 Johanna Pink is one of the researchers who argues that interpretation, in general, is of the classical genre.This reason is based on the dependence of interpretation on the prophet's narration and the authority of the previous interpreter.According to Pink, the interpretation that emerged later was also the same. Lok Johanna Pink, "Tradition, Authority and Innovation in Contemporary Sunnī Tafsīr: Towards a Typology of Qur'an Commentaries from the Arab World, Indonesia and Turkey," Journal of Qur'anic Studies 12 (March 21, 2010): 56-82, http://www.jstor.org/stable/25831165. the classical period, from Ibn Abbās (d.686 h), called the Father of Tafsir, to the interpreters of the ninth or early tenth-century hijrah.7 This definition seems more accessible and is used as a framework in this study.In this classic era, the genre of interpretation was primarily influenced by Al-Thabarī's approach.8 Meanwhile, the period of modern interpretation was dominated by those born in the eighteenth and nineteenth centuries.Fazlur Rahman describes this period as a time when the impact of Western modernity on the Muslim intellectual and socioeconomic spheres had grown.9 The modern period is more accurately referred to as the formative period in the history of the science of interpretation. A this time, interpretations were more dialogued with modern scientific fields such as literature, language syntax, and others.10 One of the topics that have been discussed regarding classical and modern interpretations is the critique of their interpretive methodologies.Muhammad Syahrur 11 is recognized as a critic and proponent of critical examination of Islamic doctrine as a revolutionary and groundbreaking approach.Syahrur has highlighted the significance of moving away from impractical and dogmatic interpretations of Islamic texts, including the Quran, towards more contemporary and flexible interpretations.12 In his work, Al-Kitāb wa al-Qur'ān Qirā'ah Muashirah Syahrūr does not only discuss the Qur'an and interpretations in general but also other terms such as Islamic Jurisprudence, science, and several other matters.13 Apart from Syahrūr, Nasr Ĥāmid Abū Zayd also criticized the authority for classical interpretation.14 If all this time the Qur'an-according to some theologians other than Mu'tazilah and earlier interpreters-is the word of God ( kalām Allah ) that is transcendent, Zayd calls it the word of God that was created ( kalām Allah makhlūq ) in the human world.Based on this premise, terms such as language texts ( nāsh lughawī ) emerged, human texts ( nāsh insānī ), cultural products ( muntaj tsaqāfī ), cultural producers ( muntijan lī al-tsaqāfah ) and historical texts ( nāsh tārīkhī ).Zayd also then offered a more humanist interpretation reading model.Because, in Zayd's view, the Qur'an contains a dimension of human values 15 and provides space for humanistic investigation.16 The discussion relatively close to this research is what Bruce Fudge wrote, with the theme Qur'anic Exegesis in Medieval Islam and Modern Orientalism.17 In this discussion, Fudge attempts to examine the development of interpretation from the Middle Ages to the modern era-especially that of the Orientalists.According to him, interpretation is a branch of knowledge that is rarely discussed by Muslim scholars rather than from the Qur'an itself.Meanwhile, in Fudge's view, there has been a bias made by orientalists in understanding interpretation.Orientalists understand interpretation by bringing a pejorative view of the Qur'an itself.Syahrur, Nasr Ĥāmid Abu Zayd, and Fudge all offer critiques of the classical interpretation methodology, which is often seen as being overly literal.Fudge goes even further, questioning classical interpretation methods and challenging some of the biases inherent in the work of orientalists.However, while these criticisms are important, there are still gaps in our understanding of how interpretation styles have evolved over time and what factors have influenced them.This article will address these gaps by examining relevant scientific papers and journals using a library research approach.
In order to better understand the development of classical and modern interpretations, it is necessary first to examine the classification of interpretation styles.This classification is useful for analyzing existing typologies of interpretations.Abdullah Saeed proposes a classification based on the review methodology or nature of the interpretation, which he divides into three categories: Textualists, Semi-Textualists, and Contextualists. 18Saeed's classification focuses not on periodisation but on the model used.
Slightly different from Saeed, Johana Pink divides the interpretation into the form of her interpretation.Therefore, Pink divides it into; scholarly, institutional, and popular interpretations. 19Apart from that, Pink also shares interpretation with other approaches that are more like a time periodization approach.The division includes conservative, orthodox, and modernist interpretations.The three forms of interpretation classification will be used as theoretical thinking in viewing classical and modern times.

Classic Interpretation Style
As previously explained, codifying classical interpretations began at the beginning of the fourth century or the tenth century AD.Considering that there are so many interpretations included in classical periodization, the author limits it to six leading interpretations, which include Tafsīr Al-Thabarī, Tafsīr Al-Qurthubī, Tafsīr Jalalain, Tafsīr Ibnu Katsīr, Tafsīr Al-Kasyāf, and Tafsīr Al-Kabīr.This election was based more on its broad influence among Muslims.Jalāin's interpretation, for example, is a straightforward interpretation that is quite well-known among Islamic boarding schools in Java. 20While the interpretations of al-Tabarī, Al-Qurthubī, and Ibn Katsīr represent the Sunni style.Tafsir Al-Kasyāf represents the Mu'tazilah style, and Tafsir Mafātiĥ al-Ghaib represents the style of interpretation with various approaches in it.The detailed interpretation can be seen in the following table: Classics -Riwāyat Based Scholars or authors typically undertake an interpretation of the Qur'an to comprehend its verses' meaning.However, since interpretation is a human activity, it is inevitably influenced by the personal interests and biases of the interpreters involved. 26Borrowing Richard Martin's language-by quoting Heidegger and Gadamer-that in order to understand a text, one must focus on meaning; thus, the need for an understanding of the interpreter and the horizon of understanding the history of culture cannot be denied. 27Depending on which side you look at it, various kinds of interests, methods, approaches and methods used by interpreters will later give birth to various models and styles of interpretation.
In the early stages, interpretation counted heavily on history to elucidate the meaning of the Qur'an.This history defines the meaning of the Qur'an by trusting on reports or statements (matan) from the Prophet-as the main interpreting authoritycompanions ( al-shaĥabat ) and followers, often referred to as al-tabiūn. 28Meanwhile, the credibility of the history depends heavily on the continuity of the isnad and the quality of the narrator as well as several other criteria, such as not being incongruous and not being defective. 29The credibility of history as a tool in explaining the interpretation of the Qur'an in the early (classical) period is indeed very decisive.Still, with a limited number of narrations ( ĥadīts ), explanations for interpretations are also based on prophetic history ( sīrah ).At this stage , it is not uncommon for interpreters to fall into less accountable stories ( isrāīliyyāt ). 30e method of interpretation that relied on historical reports of the Prophet was prevalent during the early periods.An excellent example of this approach can be found in Tafsir Ibn Jarīr al-Thabarī.In this work, al-Tabarī not only uses historical portrayals as the basis for explaining the verses of the Qur'an but also delves into the reasons for the Quran's revelation (asbāb al-Nuzul) and references the history of prophecy. 31Meanwhile, the meaning of the Qur'an is mostly carried out literally and several times uses an Arabic lexicographical approach.
Classical interpretations are commonly regarded as conservative because they adhere to traditional approaches such as asbāb al-nuzul and sīrāh, which are intrinsic to Islam.As a result, they tend to reject scientific and rational reasoning.Some classical commentators, like al-Kasyāf Zamakhsyarī, initially use rationality and popular language in their reasoning but are also constrained by mu'tazilah theological dogma, which leads them to attack other theological opponents. 32The Sunni party also embraces this style of interpretation, as seen in the Baidhawī interpretation.
The classical approach to interpreting the Qur'an, which relied on narrations to exemplify its meaning, later became known as the riwāyah interpretation.The study of the credibility of the narrators was afterwards referred to as the 'dirāyah science'.There is no decisive periphery for what constitutes a historical interpretation.Al-Zarqānī (in Gusmian) limited it to three sources of explanation: the Qur'an, the Sunnah of the Prophet, and the Companions, while other scholars such as Al-Dzhabī had broader restrictions that included the reports of the tabi'īn as part of the historical interpretation, even though the tābi'īns did not instantly accept the interpretation or explanation of the meaning of the Qur'an from the Prophet.33Among the views of classical interpretation that are considered conservative, for example, is the opinion of Ibn Katsīr when interpreting verses of the Qur'an Surah al-Baqarah verse 256.
" There is no compulsion to (enter) religion (Islam); Verily, the true path has become clear from the misguided path.Therefore, whoever disobeys tagūt and believes in Allah, then indeed he has held on to a very strong knot that will not break.And Allah is All-Hearing, Knowing ."(QS. 2 : 256) In explaining the above verse, Ibn Katsīr quotes the history of Ibn Jarīr al-Thabarī from Ibn Abbās that this verse concerns a woman who is difficulty to have children.Therefore she promises that if she is blessed with children, she will make her a Jew.When the Bani Nādhir were expelled, among them were the children of the Ansar, then they said, "we do not preach our children".Then came down the verse above in the Qur'an surah al-Baqarah verse 256. 34owever, Ibn Katsīr also continued by quoting the words of other scholars who said that the verse had been in the text (deleted) with the qitāl (war) verse, then we are obliged to invite people to embrace straight Islam.If some refuse the invitation and do not want to pay the Jizyah, then he must be killed, which is what coercion means in this verse. 35n particular, Ibn Katsir did not support this coercive action.However, several researchers said that the history citation indicated a tendency for the perspective of some narrators in classical interpretations, which tended to be exclusive when associated with the plurality of medina during the prophetic period.The narrations like Ibn Katsir also have some similarities in other classical interpretations such as al-Thabarī, al-Qurthubī, and also the following Mafātih al-Ghaib Fahruddīn al-Rāzī.According to him, the most reasonable opinion is that there is no compulsion to enter Islam for the People of the Book and Zoroastrians who have chosen a religion other than Islam.However, they are still taxed as part of their regional resident obligations. 36-Qurthubī Al-Qurthubī cites five opinions regarding the interpretation of Surah Al-Baqarah verse 256.37 1. Thetter al-T aĥrīm has texted this verse [66]: 9, which explains, "O Prophet, fight the disbelievers and the hypocrites.Therefore the Prophet forced the Arabs to convert to Islam and fought those who were reluctant to convert to Islam.
people of the book only.
3. This verse was revealed regarding the Ansar.In the past, there was a woman who did not have children who swore that if she had children, she would make her a Jew.When the Bani Nādhir were expelled, many of the Nādhir people took care of the children of the Ansar people.Then the Ansar said we would not leave our children.
4. This verse relates to a man from the Ansar named Abū Husain.Abū Husain asked his son to convert to Christianity, but he refused.Then the child faced the Prophet, and this verse was revealed.
5. This verse was revealed regarding prisoners of war.If they are from the Ahlu al-Kitab, they cannot be forced to convert to Islam.However, if they are from among the Magi, they are permissible to be forced into Islam.
Mafātiĥ Al-Ghaib According to Fakhruddīn Al-Razzī, there are pretty clear differences between al-rushd and al-gay, so the verse has the meaning according to its original meaning.Al-Razzī cites the history of Abū Muslim and Al-Qaffāl, which says that faith must be based on a conscious choice ( altamkin wa al-ikhtiyār ) and not done in a position of pressure ( al-Ijbār wa al-qasr ). 38sed on the table above, it can be seen that even in the classical interpretation, there are various interpretations between one and the other.Concerning the interpretation of Al-Baqarah [2]: 256, Al-Qurtubi has a relatively complete view compared to other interpreters in addressing the verse that there is no compulsion in religion.Thus, the classical interpretation also has its diversity from other interpretations.In simple language, every interpretation has its style and cannot be considered conservative.

Style Theologic (I'tiqādi )
In this study, the term "i'tiqādi" or "theological" is utilized to describe a type of interpretation because it is deemed more appropriate compared to the term "orthodox".Nevertheless, it is recognized that some scholars, such as Pink, use this term to categorize an interpretation. 39In the Western world, the term theological exegesis (in the Qur'an, it is referred to as tafsīr i'tiqādi ) is interpreted as a critical explanation of a text that is part of the holy book or an explanatory note of the holy book. 40Some experts call theological unification and exegesis as something problematic because interpretation is an explanation.At the same time, combining the two words is feared to produce a partial meaning.
Tafsir i'tiqādi can be interpreted as an interpretation approach that prioritizes the science of aqidah, such as kalam theology in its approach.According to Al-Dzahabī, interpretation with this style requires relying on rationality which is more than just studying the text.The interpreter generally does this to get the desired meaning in accordance with the meaning that goes along with his opinion. 41l-Dzahabī's theological pattern can be seen, for example, when interpreting the verse about encounters and the ability of humans to see their Lord on the Day of Resurrection in sura al-Qiyāmah 22-23 as follows: " The faces (of the believers) on that day will be radiant.It is their Lord that they look." Al-Zamakhsyarī interprets the word face in verse above as a parable of happiness/beaming of the many blessings.As for the word see, for Zamakhsyarī, it is interpreted as king' (hope), which means hoping for God's favor.Furthermore, according to Zamakhsyarī verse 23 of Surat al-Qiyāmah, it means prioritizing objects ( taqdīm al-Maf'ul ), while the meaning of looking at God has a special meaning. 42e style of Zamakhsyarī's interpretation as above further confirms that Zamaksyarī's theological views were heavily influenced by his mu'tazilah school of kalam.In the view of the Mu'tazilites, the attributes of God are only human definitions of themselves.From this view, the Mu'tazilah want to place God's nature as something ontologically eternal but as a description of human action. 43dernist -Rationalist ('Scientific Style) There are many modernist interpretations, but of the many interpretations that will be identified in this discussion, there are three main interpretations.1) Tafsir Al-Manār compiled by Muĥammad Abduh and his student Muĥammad Rāsyid Ridhā, 2) Tafsir Al-Munīr compiled by Shaykh Wahbah al-Zuĥailī 44 and Tafsir Al-Misbah compiled by Muhammad Quraish Shihab. 45 The choice of the three interpretations is due to their broad influence on Muslims -especially in the area where the interpretations were published.Quraish Shihab, for example, his Tafsir al-Misbah is quite influential in Indonesia and Southeast Asia in particular. 46In contrast, Wahbah Al-Zuhailī is a contemporary Islamic commentator and thinker from Syria who influences various Islamic worlds. 47n general, interpretations in the modern era have various scientific patterns.Al-Manār tends towards a rationalist interpretation style by offering a new understanding of Islam. 48The form of al-Manār's rationality, for example, can be seen in looking at the discourse on the relationship between Islam and non-Islam when interpreting the following surah al-Baqarah verse 62; " Indeed, those who believe, Jews, Christians and people Sabi'in, whoever (among them) believes in Allah and the Last Day, and does good, they will get a reward from their Lord, there is no fear of them, and they do not grieve ".QS.
In interpreting the verse above, Muhammad Abduh and Rasyīd Ridhā in Tafsir Al-Manar explain; "God's law is just and equal.He treats all adherents of religion with the same sunnah, does not side with one group and tyrannizes other groups.This sunnah stipulates that they will receive a certain reward with the promise of Allah through the mouth of their Messenger...This verse explains the sunnah of Allah swt.In treating people both formerly and later in accordance with the provisions of Allah SWT ...  "(The reward from Allah is not according to your empty imagination and not (also) according to the imagination of the People of the Book.Whoever does evil will surely be recompensed for that crime, and he cannot be a protector and no helper for him other than Allah.Whoever does good deeds, whether male or female, while he is a believer, then they will enter paradise and will not be wronged in the slightest (Qs an-Nisa/4: 123-124)." 49e open view of non-Muslims, as explained in Al-Manār, has made this interpretation known to be quite rationalist in explaining Islam in the modern age. 50part from Abduh and Ridhā, Quraish Shihab's interpretations can also be grouped into the category of modern-rationalist interpretations.Although he mostly uses a literary approach 51 in explaining his interpretations, it is undeniable that in certain subjects, the closeness of rationality is more visible in Tafsir Al-Misbah.This can be seen, for example, when Quraish Shihab interprets the verse about the headscarf in Surah Al-Nisa : 3 : 34 as follows: "Men are leaders for women because Allah has made some of them (men) superior to others (women), and because they (men) have spent some of their wealth.Therefore, a pious woman obeys Allah and takes care of herself when her husband is not around, because Allah has taken care of (them).QS. 3 : 34.
In interpreting the verse above, Shihab cites Muhammad Thahir Ibn Asyur's opinion that the word rijāl is not used in Arabic-even in the language of the Qur'anas a husband.Such terms will be different from al-nisā or imra'ah, which are used to refer to the term wife. 52uraish Shihab also expressly rejects the classical interpretation model as follows: "Many scholars understand the word al-rijāl in this verse to mean husbands.The author does not support that opinion.The author points out that al-rijālu qawamūna 'ala al-nisā, does not mean men in general because the consideration of the statement above, as in the continuation of the verse, is because they (husbands) spend their wealth " namely for their wives. 53 looking at the model of interpretation above, it is clear that Quraish Shihab has a different view from previous opinions, which translated the word al-rijāl as male.
Thus, Shihab's rationality style in responding to the modern era with an ethic of openness and accessibility between men and women can be seen in his interpretation.
Meanwhile, Wahbah Al-Zuĥaiī, with his commentary Al-Munīr, is better known for being rational in defending human values. 54Wahbah seeks to present a tolerant Islamic face by basing it on classical Islamic scientific traditions extracted from religious texts, both in the form of hadiths and the opinions of scholars.This view of Wahbah can be seen, for example, in interpreting Surah Al-Baqarah 2: 143: "And thus (also) we made you (Muslims) a just nation (wasathan) so that you may be witnesses of human (actions) and that the Messenger (Muhammad) may be a witness of your deeds.We did not make your Qiblah (formerly) towards it but so that We would know who followed the Messenger and who turned backwards … QS. 2 : 2 : 143.
When interpreting the word " wasathan " Wahbah Al-Zuĥailī explained as follows: "Al-Wasath means the middle of something or the axis of a circle.Then this word is used to express commendable things because every praiseworthy quality (for example courage) is the midpoint between the two ends: excessive ifrāth , excess and tafrīth (negligence, negligence).So, fadhīlah (the main/good quality) is in the middle.What is meant by wasath here are people of good character who combine knowledge and charity. 55rthermore, Wahbah Al-Zuĥailī also interpreted the continuation of the verse as follows: "They are the best of the people, and they are wasath (moderate, balanced) in all matters, do not go too far and are not negligent in matters of religion and the world; they are not extravagant in religion, but neither are they negligent in fulfilling their duties.So, they are not materialists like the Jews and polytheists or spiritualists like the Christians.They combine the two rights of the body and the rights of the spirit.They do not neglect any of these aspects.And this 53 Muhammad Quraish Shihab, Tafsir Al-Misbah; Pesan, Kesan Dan Keserasian Al-Qur'an   (Jakarta: Lentera Hati, 2000), 403.
54 Sami E Baroudi, "Hannah Arendt, the Human Condition and the Embrace of Human Diversity in the Discourses of Two Contemporary Islamists: Sheikh Muhammad Abu Zahra (1898-1974) and Sheikh Wahbah Al-Zuhaili (1932-2015) The interpretation of Surah Al-Baqarah above shows that the style of interpretation is quite rational from Wahbah Al-Zuĥailī, who understands a middle attitude not only in the field of religion but also in an attitude of life that is not materialism and also not fatalism.

Sociological Aspects and the Influence of Interpretation
Classical interpretation-as previously explained-generally cannot be separated from at least three kinds of interpretation, the linguistic approach, the shari'ah legal approach and the theological approach. 57Because interpretation cannot be separated from the three scientific horizons above, this scientific influence may have occurred on an interpretation or vice versa.The following presents the interpretations and scientific fields covered during the periodization of these interpretations.As seen in the table mentioned above, Tafsir Al-Thabarī, who is in periodization time 838-923 AD, no can be separated from Genre emerging theology era such thinking theological Hasan Al-Bashrī and Al-Asy'arī .Temporary in relationship with thinking para existing scholars on his time, no can be released from influence cleric jurisprudence like Mālik bin Anas, Al-Syafi'ī, Aĥmad bin Hanbal as well as Ja'far al-Shādiq .Based on the influence of sociology that encompasses it, in al-Thabarī's interpretation, nuances of Sunni theology are like that.Because No can be released with aspect sociological before And in his time, mostly stream Sunni theology.This is different, for example, with Tafsīr Al-Kasyāf patterned Mu'tazilah.Interpretation This also no can be released from the aspect of sociological thinking before And on emerging eras, like thinking of Abu Ali al-Jubba'ī and Al-Baqillanī .As for Al-Baqillanī , though included in the Al-Asy'arī group, however, his view of properties lord own proximity with Mu'tazilah. 59Influence sociological here it seems to affect so that pattern theology mu'tazailah in Tafsir al-Kasyāf so seen.Aspect is sociological; this influences interpretation other like Tafsīr Al-Qurthubī , Tafsīr Jalālain , Tafsīr Al-Qur'ān Al-Adzīm, and Tafsir Al-Kabīr .

Conclusion
The way interpretations originated is affected by various factors such as the interpreter's interests, understanding, and cultural background.During the classical period, which began in the fourth century, interpretation was predominantly transmitted through spoken reports, which led to literalist interpretations like Tafsir Al-Thabari.However, with time, interpretation has evolved through a dialectical process with other disciplines such as fiqh, theology, history, literature, and others.This has resulted in the development of a scientific form of interpretation.This study supports Nasr Hamid Abu Zayd's thesis that interpretation cannot be separated from the surrounding culture.It also aligns with Abdullah Saeed and Johanna Pink's typology, classifying interpretation into textual/literal, dogmatic/theological, and modern.

Table 2 .
Classical Exegesis in Interpreting Al-Baqarah [2]: 256.Thabarī, in interpreting the letter Al-Baqarah verse 256, argues that the interpreters have different opinions about the meaning of the verse.Some say this verse relates to a group from the Ansar group with Jewish or Christian children.When Islam came, they tried to force him into Islam.Then came down the verse.Al-Tabarī also explains as many as 22 narrations in this regard.

Table 3 .
Styles of Interpretation and the Science Covering It 58