BOOKS OF TAFSEER (Part3)

8. Tafseer al-Jalaalayn

This tafseer is the product of two scholars, both of whom had the title, “Jalaalud-Deen” (Glory of the Religion): Jalaal ad-Deen as-Suyootee (1445-1505 CE), author of ad-Durr al-Manthoor, and Jalaalud-Deen al-Mahallee (1389-1460 CE/791-864 AH).

His name was Muhammad ibn Ibraaheem al-Mahallee and his birthplace was Egypt. He became a great scholar of the Shaafi‘ee math-hab and refused the post of the chief judge, preferring to teach fiqh in the local schools and engage in trade. He wrote a number of simple and concise books in various fields which became very popular. He began his tafseer starting with Soorah al-Kahf (18) and ending with Soorah an-Naas (114). He then did the tafseer of the first soorah, al-Faatihah; however, he died before completing the rest. As-Suyootee then began from Soorah al-Baqarah (2) and ended with Soorah al-Israa’ (17), which is a little less than one half of the Qur’an. He followed al-Mahallee’s format. The basic meanings of the verses are explained and the most probable opinions are mentioned. Grammatical explanations are only relied on where absolutely necessary. Some reference is also made to the more famous recitations. There are very few areas where the two authors differed. One of them concerns the rooh (soul), which al-Mahallee explains in Soorah Saad (38) as a subtle body or substance that brings man to life when it is blown into him. As-Suyootee agrees with him in his own tafseer of Soorah al-Hijr (15), but in his tafseer of verse (85) of Soorah al-Israa’:

 “And they ask you about the rooh. Say: ‘The rooh is by my Lord’s command,’ for you have been only given a little amount of knowledge,” [1]

As-Suyootee contradicts al-Mahallee. He wrote that this verse clearly indicates that the reality of the rooh is the exclusive knowledge of Allah; hence, it would be better not to try to define it. In spite of this tafseer’s brevity (one volume), it is without a doubt a very valuable work and it is among the most popular tafseers.   

Numerous editions have been printed, and many commentaries have been written on it, the most famous being Ha asheyah al-Jama l and Ha asheyah as-Saawee[2].

9. Tafseer al-Khateeb ash-Shirbeenee, As-Siraaj al-Muneer

Muhammad ibn Muhammad ash-Shirbeenee (d. 1569 CE/1569 AH) was an Egyptian scholar of the Shaafi‘ee school of legal thought. He was most commonly known by the title, “al-Khateeb.” His tafseer is a concise abridgement of earlier tafseers and is filled with many quotes from Tafseer ar-Raazee.  He avoids conflicting opinions, choosing only the most suitable or likely among them. Grammatical breakdowns are only given where necessary and, occasionally, recitations from the famous seven mentioned. Also, he only mentions reliable hadeeths (saheeh or hasan) and criticizes some of the earlier mufassirs, like az-Zamakhsharee and al-Baydaawee, for their use of fabricated hadeeths. Ash-Shirbeenee took care to note various problematic verses and the relationship between verses. As for legal issues, he only mentions them occasionally and in concise terms. However, the author often mentions weird stories and the strangest of Israa’eeleeyaat without making any comment on their accuracy[3].

10. Tafseer Abis-Sa‘ood, Irshaad al-‘Aql as-Saleem ilaa Mazaayaa al-Kitaab al-Kareem

Abus-Sa‘ood Muhammad ibn Mustafaa al-‘Imaadee (1489-1574 CE/894-982 AH) was born in a village near Constantinople and became a scholar of the Hanafee school. He taught in many Turkish Islamic schools and was appointed judge in a number of cities, including Constantinople itself. Later, he was appointed a muftee and remained one for over thirty years[4].

His tafseer was based on al-Kash-shaaf and that of al-Baydaawee, except that he avoided many of their pitfalls. He did, however, fall into the trap of mentioning fabricated hadeeths concerning the merits of each soorah. The author spends a great deal of effort explaining the eloquence and miraculous construction of Qur’anic expressions. He only mentions variant recitations where they further explain the verses.

Very few Israa’eeleeyaat are mentioned and the various legal opinions on legal issues are listed only occasionally. He sometimes mentions the various grammatical meanings of verses and chooses the most appropriate after producing proof to that effect. The tafseer has been reprinted in five medium-sized volumes numerous times and is quite popular among scholars due to its clarity and beauty[5].

11. Tafseer al-Aaloosee, Rooh al-Ma‘aanee fee Tafseer al-Qur’an al-Atheem  wa as-Sab‘ al-Mathaanee

As-Sayyid Mahmood Afandee al-Aaloosee [6] (1802-1853 CE/1217-1269 AH) was among the greatest Shaafi‘ee scholars of ‘Iraaq. He was appointed muftee of Baghdaad and was very familiar with the legal positions of the various math-habs. In fact, he often followed the opinions of Aboo   Haneefah on many issues. The author has compiled in his tafseer the opinions and narrations of the early scholars and the explanations of latter-day scholars with great care and honesty. All statements are attributed to their authors, and their conflicting opinions are weighed without any bias. Al-Aaloosee often times refutes the unorthodox interpretations and heretical explanations of the Mu‘tazilees and the Shee‘ah. He also mentions the scientific theories relating to the verses on creation and criticizes those he considers inaccurate or unlikely. Grammatical and legal issues are discussed at great length through the tafseer without bias. Al-Aaloosee severely criticizes the Israa’eeleeyaat and even ridicules them occasionally. He also mentions the variant recitations, but does not restrict himself to the authentic ones. Many quotes from classical literature are used to support his grammatical arguments, and he usually closes off his tafseer by mentioning the spiritual implications.

Rooh al-Ma‘aanee is a virtual tafseer encyclopedia; in which most of what has been written on tafseer has been gathered and critically presented. Despite the author’s occasional overemphasis on technical areas not directly related to tafseer, his approach is always balanced and unbiased[7].

Tafseers of the Mu‘tazilees

The Mu‘tazilee scholars interpreted the Qur’an in such a way as to support and defend their unique and unorthodox ideas which had never before been expressed by the early scholars among the sahaabah, the taabi‘oon, or their students. Many of their early tafseers, like those of orthodox scholars, were lost in time and we only know about them from references made to them by their contemporaries. Their method of tafseer is considered tafseer bid-diraayah of the worst kind. Such tafseers are noted for their total disregard for the opinions of the early mufassirs, as well as their complete dismissal of classical lexical meanings.

The following are brief reviews of Mu‘tazilee-oriented tafseers which have survived until today:

1. Tafseer ‘Abdul-Jabbaar al-Hamdaanee, Tanzeeh al-Qur’an ‘an al-Mataa‘in.

‘Abdul-Jabbaar ibn Ahmad al-Hamdaanee (d. 1024 CE/ 415 AH), a major Mu‘tazilee scholar of his time, was appointed judge of the city of Rayy, where he lectured until he died. He authored books in usool al-fiqh and other Islaamic sciences, as well as a highly acclaimed historical work called Dalaa’il an Nuboowah (Proofs of the Prophethood). His tafseer is not a complete explanation of the Qur’an, as only the controversial and equivocal verses are interpreted in order to refute the position of Sunnee scholars. The tafseer begins with Soorah al Faatihah (1) and ends with Soorah an-Naas (114); however, many chapters and verses remain unexplained. The book is organized around certain issues whereby a problem is presented and its solution proposed. [8]

2. Tafseer ash-Shareef al-Murtadaa, Gharar al-Fawaa’id wa Durar al-Qabaa’id

‘Alee ibn at-Taahir, Aboo Ahmad al-Husayn (966-1048 CE/355-439 AH) traces his ancestry back to the Shee‘ah Imaam Moosaa al-Kaathim, the son of Ja‘far as-Saadiq. He was the main scholar of the Shee‘ah in ‘Iraaq and an adamant follower of the Mu‘tazilee school of thought. The book of sayings attributed to ‘Alee ibn Abee Taalib, Nahj al-Balaaghah, was written either by him or by his brother, Shareef Ridaa. Shareef Murtadaa’s tafseer contains lectures which he dictated in eighty lessons, covering studies in tafseer, hadeeth, and literature.

Hence, this tafseer was nicknamed “Ama alee ash-Shareef al-Murtadaa” (The Dictations of Shareef Murtadaa). The tafseer section of the book does not explain all of the Qur’an, but instead interprets selected passages in such a way as to establish the fundamental principles of the Mu‘tazilees. The author also skillfully takes certain verses which obviously contradict some of the Mu‘tazilee fundamentals and neutralizes them with unorthodox linguistic explanations. In fact, the whole tafseer has a heavily linguistic, analytical slant[9].

3. Tafseer az-Zamakhsharee, al-Kash-shaaf ‘an Haqaa’iq at-Tanzeel Mahmood ibn ‘Umar az-Zamakhsharee al-Khwaarazmee (1075-1144 CE/467-538 AH) was a Hanafee scholar who studied in Baghdaad and Khurasaan and wrote a number of books on Arabic literature and grammar, usool al-fiqh, hadeeth commentary, etc. Despite az-Zamakhsharee’s blatant Mu‘tazilee leanings, his tafseer is considered a literary masterpiece. His explanations of the various miraculous aspects of the Qur’an were the most detailed and extensive written, and his discussions of the beauty of Qur’anic rhyme, rhythm, and eloquence the most comprehensive. Az-Zamakhsharee uses his mastery of the Arabic language to interpret the Qur’an according to Mu‘tazilee thought. Verses which conflict with his fundamentals are made allegorical and reinterpreted. His handling of legal issues is brief and unbiased, and he rarely uses Israa’eeleeyaat[10].