First Draft: Classical Tafsīr Al-Mathūr And Tafsīr Al-RāʾY On QurʾĀn 4:34—Translations Of Al-Māwardī (1058Ce/450Ah) And Al-Māturīdī (944Ce/333Ah)'S Exegesis, With An Analysis Of Differences In Sources, Methodology And Human Ontology

Abstract

(1st draft version!)In this analysis we have provided the translation of two classical exegetes on Qurʾān verse 4:34, the infamous 'beating verse' , whereby we will analyze the differences and similarities in the exegesis of the theologian al-Māturīdī and of the jurist al-Māwardī. We will analyse the differences in used sources and applied methodology, but also in the presented human ontology. In this way we can analyze how the different methodologies construct and even eliminate the possible meanings of the Qurʾānic text. In our analysis of al-Māwardī and al-Māturīdī we can sum up several major differences: 1) Māwardī"s tafsīr bi-lMathūr sees the meaning of the Qurʾān to be reported by the early generations and closed off for the later generations to generate new meanings; 2) al-Māturīdī's tafsīr bi-lRāʾy sees the Qurʾān as an open text whereby meanings are generated through interacting with the meanings which are reported by the early generations (mathūr) and human reason (rāʾy) in the pursuit for human welfare (maṣlaḥa). Tafsīr bi-lRāʾy therefore sees meaning as multi-vocal and hermeneutically only approachable but never determinable, as only God knows best. Tafsīr bi-lMathūr instead works with a closed set of possible meanings. The difference lies mainly in how one views the function of tafsīr. For al-Māwardī, the meaning of the Qurʾānic text is to be determined as closely as possible through traditions and linguistics, which then can be applied rationally and multi-vocally in jurisprudence (Fiqh) outside the science of tafsīr. For al-Māturīdī on the other hand, tafsīr is Fiqh. This also has direct effect on how one presents human ontology. Al-Māwardī simply relates the classical views on gender ontology, while al-Māturīdī engages and opposes it. Although al-Māturīdī did believe in gender differences, he rejects to use verse 4:34 as a foundation for those differences as a way to defend the Ḥanafī rejection of required guardianship. Male superiority is generally