The extratextual context relates to the social, state and legal practices. The reliance on the secondary texts often lead to confusing Quran with these texts, thereby, marginalizing Quran in the Muslim religious discourse. Shariah, that is, classical Muslim law is based on this understanding. These texts are referred in developing tafsir, that is, exegesis or interpretation of the Quran. To understand Quranic exegesis, we need to know the intertextualities or interrelation between the secondary texts, such as, hadith, that is, narratives of the prophet and Sunnah, that is, prophet’s biography. Patriarchal exegesis is often due to application of these secondary texts. Secondary texts were highly regarded among religious scholars and state elites. Many pre-Islamic arab, byzantine, jewish and persian elements were included in the secondary texts. The secondary texts were influenced by social and cultural practices. In order to understand how Muslims produce religious meanings from the Quran one needs to identify the methodology used in reading the Quran and the secondary texts. For Muslims, Quran is the source of Truth and has practical applications in this world. The Quran was revealed through divine inspiration to prophet Muhammed over a period of years. They change the words from their right places and forget a good part of the message that was sent them.
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