<![CDATA[The tafsir supercommentary (hashiyah) tradition has often been interpreted through a historiographical narrative that treats commentaries and glosses as symptoms of repetition or intellectual decline. This article reassesses that assumption by examining hashiyah as a mode of knowledge production grounded in layered engagement with exegetical texts. The study employs qualitative library research and comparative textual analysis of three purposively selected corpora: al-Tibi's Futuh al-Ghayb on al-Kashshaf, al-Khafaji's 'Inayat al-Qadi wa Kifayat al-Radi on Anwar al-Tanzil, and al-Sawi's Hashiyah on Tafsir al-Jalalayn. The units of analysis are commentarial passages that display textual decomposition, argumentative orientation, and evaluative preference. The findings show that hashiyah possesses intellectual agency that cannot be reduced to repetition. This article proposes a Triadic Method of the glossator: Tafkik al-'ibarat, the decomposition and clarification of textual-linguistic structures; al-Taujih, the theoretical orientation and rationalization of meaning; and al-Tarjih, the comparative evaluation of interpretive alternatives. These operations are supported by an epistemic structure combining Arabic linguistics, intertextual exegetical traditions, theology, law, transmitted reports, and scholarly authority. Hashiyah thus functions both as an archive of reception history and as a laboratory of post-classical textual criticism. Its contemporary relevance lies in philology, intellectual history, argumentative criticism, advanced turath pedagogy, and manuscript-digital studies. The study is limited to three corpora and selected textual examples, so wider generalization requires broader comparative research.]]>
