Early Muʿtazilite Qurʾānic exegeses form an important part of the classical exegetical heritage. Although influential on subsequent commentaries, most of these works have been lost, with few extant manuscripts. Prominent Muʿtazilite exegetes of the late 4th century AH include Abd al-Raḥmān ibn Kaysān al-Aṣamm, Abū Ali al-Jubbāʾī, Abū Muslim al-Iṣfahānī, Abū al-Qāsim al-Balkhī, and Abū al-Ḥasan al-Rummānī, whose exegetical views survive only in fragments preserved by later scholars. Meanwhile, a recently accessible manuscript of an unknown early commentary, likely of Iranian provenance and reflecting a distinctly Muʿtazilite approach, offers valuable new material. Housed in the National Library of Israel (Ms. Yah. Ar. 374), this unexplored text represents a significant document for the history of Muʿtazilite exegesis. The author is unlikely to be among the prominent figures mentioned above, but perhaps a lesser-known Muʿtazilite from Baghdad or Rayy, or possibly a Hanafi Muʿtazilite from 5th or 6th- century AH Khurasan or Transoxiana. This article presents an edition of the surviving text and explores its significance within the history of Muʿtazilite exegesis, analyzing its unique features and contribution.

The lack of Quranic approaches in the production of Quran-based humanities is still felt, despite the predominance of the philosophical approach in critical approaches to modern humanities, which has become very common in the Islamic world and in Iran for several decades. It seems that the capacity of the method of thematic exegesis (al-Tafsīr al-mawdū'ī, Arabic: التفسیر الموضوعیّ) in this regard, can be used to bring the Holy Quran into the field of humanities. Thematic exegesis, according to whether its subject is inside or outside the Qur'an, has several functions in criticizing the structure of modern knowledge and scientific research, as well as the production of Islamic humanities. It is possible to make use of thematic exegesis of the inside of the Holy Book of Quran in order to “fundamental criticism” of the general fundamentals of humanities -the fundamentals of epistemology, axiology, ontology and anthropology- and it is also possible to use thematic exegesis for constructing and producing foundation of humanities obtained from the Holy Quran. It is used by thematic interpretation exegesis of the outside of the Holy Book of Quran -such as Shahīd (martyr) Sadr’s interrogational approach- to answer the problems of humanities and this process faces challenges such as the complexity and multiplicity of the “subject” of the humanities that exist in modern terminology of this field. It can be used in order to solve this issue in some cases to know the process of the change of the components of the modern of the conceptual history’s approach and also by analyzing the issue into several components can be shown that the components are not necessarily a product of the modern era and can be followed up in the Holy Quran and can be found up in the Holy Quran. The perspective of the Holy Quran, after that, regarding the modern subject in the desired field by the “combining” of the results obtained based on the thematic interpretation.

Contemporary interpretation is one of the most important interpretive approaches, the origin of which is to present the messages of the Qur'an in accordance with the requirements of the time and the needs of the day. One of the issues that seems necessary to address is the study of its coordinates in various interpretive formats; examining the coordinates of modern exegesis in a specific format or interpretations of a specific period of time, as it can be useful in understanding the nature of this approach, to know the position, role and effectiveness of this approach in that interpretive format is also effective. Despite the importance of addressing this issue and the important place of this approach in the field of exegesis, especially contemporary exegesis, this issue has not been considered and addressed so far. From this perspective, in this research, an attempt has been made to examine the question by examining contemporary sequential interpretations: What are the characteristics of contemporary interpretation in contemporary sequential interpretations? According to the research findings, which has been done by using qualitative content analysis method and studying contemporary interpretive sources, contemporary exegesis is an approach in which the commentator tries to interpret the Qur'an in accordance with the needs, conditions and requirements of his time. Hence, in the contemporary period, the motives, knowledge and expertise of the commentators, the demands and needs of the time, social, political and cultural changes and intellectual issues and controversies of this period, have caused the emergence of a special aspect of modern interpretation in sequential interpretations that has features and characteristics such as: emphasizing the thematic unity of the verses of each surah, systematizing the verses, exemplary development of the verses, answering emerging issues and dubious things, and paying attention to persuading the audience.

Knowing the approaches of the commentators (the scholars who interpret the Holy Book of Quran) of Quranic researching provides the basis for understanding, analyzing and criticizing their views and opinions, because tafsīr (Arabic: تفسیر, exegesis) texts are influenced by the commentator’s worldview and mental ideas, as well as a reflection of the cultural and social requirements of his era. One of the issues that has recently become a subject in the field of understanding and interpreting the Holy Book of Quran is the effect of gender element in the understanding of religious texts. Therefore, this research, using descriptive-analytical method in a comparative context, has investigated the tendency, Fundamentals and exegetical methods of “Āmina Wadud” (Arabic: آمنة ودود) and “ʿĀʾisha Bint al-Shāṭi” (عائشة بِنت الشاطئ) two of the Quran researchers. The obtained results indicate that the interpretative tendency of Āmina Wadud is social, transsexual and justice-oriented. She has used the hermeneutic method and philosophical analysis in explaining the discourses of the Qur'an in this regard. The tendency of the fundamentals and methods in the Quranic understanding of Āmina Wadud in her social commentary leads her to Islamic rulings in the field of women in order to present a new and modern reading of them. But Bint al-Shāṭi’s exegesis tendency is theological literary in line with the Quran’s verbal inimitability (Arabic: الإِعجاز البیانیّ, Romanized: al-Iʾjāz) of the Holy Book of Quran. She is trying to put emphasis and style (the methods used in written language) on the verbal inimitability of the Holy Book of Quran by a linguistic point of view in line with the method of verbal exegesis.

There is no doubt that the Abbasid era stands out as one of the most remarkable and illustrious periods in Islamic civilization. This distinction can be attributed to various factors, with the Muʿtazilite school of thought playing a pivotal role by promoting rationalism in scholarly discourse. Utilizing the descriptive-analytic approach, this article explores the relationship between the Muʿtazilites and the Abbasid government, with a specific focus on the impact of Muʿtazilite theologians within the Abbasid court and the patronage they received from the caliphs' political authority. Additionally, we delve into the origins of Muʿtazilite rationalism and examine the various factors that contributed to the significant influence of the Muʿtazilites in fostering the growth and development of Islamic civilization during the Abbasid era. The Muʿtazilites made significant contributions in several areas, including scholarly debates, engaging with non-Muslim scholars, establishing scholarly and cultural centers, and promoting the role of reason in Islamic theology. These endeavors played a crucial role in promoting argumentative reason within the Islamic community during the Abbasid era. As a result, the civilization thrived and flourished through rationalism.

Mystical exegesis is a kind of hermeneutic interpretation, in which the interpreter proceeds to state the non-manifest and hidden layers of the verses. According to Imam Khomeini, there are many mystic expressions and spiritual themes in the Koran and especially in the prayers transmitted by Islamic traditions, which can be interpreted only by using mystical principles. Based on mystical approach, he emphasizes two key points: the firs point is that mystics' terminology has taken from the Koran and Islamic traditions; the second point is the emphasis on observing Shariah as a necessary condition of attaining to spiritual stations and to the knowledge of esoteric meaning of the Shariah. Explaining the mystical approach and presenting some examples of his mystical exegesis, the article elucidates the principles and methods of valid interpretation from Imam Khomeini's viewpoint.

The era of the Companions is considered one of the most important periods in the history of interpretation of the Qurʾān. During this period, some companions of the Prophet interpreted the verses based on the teachings they had received from him. One of these companions is Abū Hurayra. He was al-Qāṣṣ (story teller), and he had a close relationship with the Umayyad Caliphate. These two characteristics of his have influenced the way he interprets the Qurʾān. It is necessary to explain his way of confronting the verses of the Qurʾān by studying all opinions and interpretive traditions of him and analyzing them. It seems that Abū Hurayra's interpretative narratives can be divided into three major categories: ontological, anthropological, and Qurʾānic interpretations. Why a personality like Abū Hurayra, in the younger generation of the Companions and in the middle of the 1st century AH, among the many themes of the Qurʾān, involved himself in paying attention to these four types of verses, is a matter that must be analyzed separately.

Methodology of exegeses is a unavoidable subject in new Quranic studies. Due to different dimensions of these methods and classification of exegeses can show the correct way to interpret the Quran. What are the ways of understanding the Quran? What type of cognition is interpretation? What is the relationship between interpretation and this type of cognition? Are the main question of this studies. In this regard, Quranic scholars try to define these methods such as exegetical, interpretative, mystic, illuminated, intuitional and primary cognition. In this article we review “Atyab al-bayan fi tafsir al-Quran” and its method by Abd al-Husiyn Tayyib. So we try to show his method in this exegesis and examine his obligation to this method throughout it.

Quranic interpretation, like any hermeneutic process, involves the interpreter’s movement from the source text (the Quran) to the interpretive text (the exegete’s output). In other words, Qur’anic exegesis, as a dynamic hermeneutic process, entails the interplay of three core elements: the sacred text, the exegete, and the target audience. This process unfolds in several stages.First, the interpreter develops an understanding of the Quran by drawing on their epistemological framework. To convey this understanding to an audience, the interpreter must then structure it coherently. Once formulated, the interpretive meaning takes tangible shape—yet challenges may arise in presenting it to the community. Addressing these challenges constitutes the third stage of the process.In the second stage, the interpreter prepares their understanding for reception through two key actions: (1) adopting a model reader and (2) determining the balance between the statement’s general acceptability and its validity or adequacy.In such a situation, Umberto Eco’s semiotic theory of the "model reader" could be useful to examine the pivotal role of the reader in shaping interpretive texts. Eco posits that a text carries not fixed meanings but a network of potential significations, actualized only through engagement with its model reader—a hypothetical construct embodying the linguistic, cultural, and epistemic competencies required for interpretation.This study applies Umberto Eco’s model reader theory—originally developed in literary semiotics—to Quranic exegesis. From Eco's perspective, every writer envisions an implicit "model reader" distinct from their actual audience. This hypothetical reader is shaped by the linguistic and sociocultural context of the text. Recognizing the model reader, Eco argues, enhances textual comprehension. Thus, designing such a reader becomes integral to interpretation: after deriving meaning, the interpreter presents it to the model reader, bridging the gap between text and audience. Understanding this construct is therefore vital for analyzing the interpretive process itself.Applied to Qur’anic exegesis, this framework elucidates how exegetes navigate key dilemmas:- How do they balance audience expectations (e.g., accessibility vs. scholarly depth) with fidelity to the source text?- What factors influence their design of a model reader?- And how might this reader manifest in stylistic choices, commentary length, or source selection?Building on Bruno Osimo’s adaptation of Eco’s theory to translation studies—a field akin to interpretation—this study explores its implications for Quranic exegesis. By synthesizing Eco’s and Osimo’s frameworks, we examine how Quranic interpreters construct their model readers and address questions such as:Why do Quranic interpreters create distinct model readers, and what needs drive this process?How can these model readers be identified based on textual and contextual features?What relationship exists between a model reader of an interpretation and its real-world audience?To address these questions, we first outline Eco’s model reader theory and Osimo’s translation-process insights. We then analyze existing Quranic commentaries to identify the traits interpreters likely attribute to their model readers.An interpreter’s model reader emerges from the interplay of linguistic features, cultural contexts (source and target), and the audience’s interpretive needs, all reflected in shared textual codes. The interpreter begins with objective readers in mind, synthesizing them into an idealized model. This model, in turn, influences the interpreter’s engagement with the Quran’s linguistic structure, cultural milieu, and the target audience’s expectations. Crucially, while the model reader responds to societal conditions, the interpreter retains agency in selecting which societal factors to prioritize.By examining these dynamics, this study aims to advance theoretical discourse on Quranic interpretation, offering a framework to analyze how exegetes navigate the interplay between text, reader, and context.

The Quran can be analyzed and understood through diverse perspectives, each shaped by distinct intellectual concerns and objectives. This diversity has led to the development of various trends in Quranic exegesis, including the civilizational approach. However, a significant challenge in this field is the lack of precise definitions, theoretical foundations, and systematic methodologies for such approaches. Many exegetes unconsciously embed their personal concerns into their interpretations without explicitly identifying their exegetical framework or adhering to established principles, often resulting in innovative yet unsystematic readings of Quranic verses. This study aims to formalize the civilizational approach by first defining "civilization" and then introducing its principles and methodological foundations. Civilization, as conceptualized here, is a structured, macro-level process that facilitates human development and the flourishing of potentialities through the growth of social relations. In parallel, the civilizational approach to Quranic exegesis offers a comprehensive, systemic, process-oriented, and human-centered framework for engaging with the Quran. By emphasizing key principles—such as the intrinsic relationship between the Quran and civilization and the Quran’s dual dimensions as both a textual guide and an active force—this approach seeks to transform the Quran from a theoretical reference into a dynamic agent that informs practical life and daily interactions.