ABSTRACT Imm lss work on tafsr is one of the voluminous works on the interpretation of the Noble Quran.

It is a tafsr encyclopedia that discusses virtually all branches of both Islamic and scientific knowledge. is approach to the interpretation of the Qurn shows that! information is

gathered from both the early scholars and the latter"day scholars in different fields which make his tafsr titled Rhu l-Man f Tafsri l-Qurni l-Azm was-SabIl-Mathn an encyclopedia of tafsr. #hus! this paper seeks to e$amine his various approaches to tafsir in a way of bringing the meaning of the %lorious &uran closer to the readers. is approaches include not only his use of

Quran to e$plain the Quran! Sunnah to e$plain the Quran As-babu-n-!uzul! 'tatement of the early processor! but also others. (onclusion is drawn to establish the fact that his approach is balanced and unbiased! and that his book is an indispensable work of tafsr for the &uranic commentators.

INTRODUCTION Tafsr! like other branches of knowledge such as "i#h *Islamic +urisprudence,! $a%ith *#radition of the Noble -rophet,! &slu .l""i#h *-rinciples of Islamic +urisprudence,! is a branch of knowledge in Islam. It is an /rabic word for e$egesis ) that is usually used along with the Qurn. 0iterally! it is from the verbal root "assara which means 1to e$pand2! 1to elucidate2! 1to e$plain2! 1to e$pose2! 1to e$pound23. In the opinion of Ibn 4un5ir! Tafsr is to uncover the hidden or unveil the intended meaning of an ambiguous word so that it becomes clear6. 7rom the above! it can be summari5ed that literally! the word tafsr can be used either to uncover something that is hidden or uncover the meaning of a word through e$planation and elucidation. #he Qurn buttresses this when it says8 9:;<=>? @=ABC DEFGH IGJKL MN OPQH RST?UV MC9 i.' /nd no e$ample or similitude do they bring *to oppose or to find fault in you in the &urn, but We reveal to you the truth *against that similitude or e$ample, and the better e$planation thereof*X, & 3Y866 Zesides! the technical meaning of tafsr is! according to /5"[ar\n! 1a branch of knowledge through which the intended meaning of the Noble Qurn is made clear.2Y It is also defined by /5"[arkashi as 1 a knowledge that enhances the proper understanding of the book of /llah! revealed to is -rophet! and the e$planation of its meaning as well as the deduction of its

in]unction and wisdom.2^ In his own submission! Zadmas .0anre _usuf sees Tafsr as the process through which scholars supply informed e$planations which can facilitate the understanding of the meaning of the Qurn.` 7rom the above definitions! it can be deduced that Tafsir is the means of understanding the various messages of the Qurn through e$planation according to the ability of the scholars. It should be noted that tafsir is of three kinds according to the classification of the ma]ority of the scholars which is the common opinion.a #hey are8 3

i.

Tafsr (ir-Riw)ah *r (il-Mathr which connotes the elucidation and interpretation of the Qurn by making use of another Qurani+ verse or the #radition of the -rophet " sayings of the (ompanions *Sahbah,b. "or the

ii.

Tafsir (i%-,ir)ah or (ir-Ra) which refers to the interpretation of the Qurn based on personal opinion or discernment )c. It is also referred to as dational or 'elf"(onceived Tafsr*)),.

iii.

Tafsr (i l-Ishrah or at-Tafsir al-Ishr which is meant to uncover the hidden or inner meaning of the Qurn! based on divine or spiritual intervention. #his is largely common among the Sf! however it is reserved for the pious who are the chosen one.)3 Zy this! any written work on tafsr must fall under at least one out of the three kinds

mentioned above. /ma5ingly! the encyclopedic work of Imm -ls on tafsir falls under these three kinds of tafsir even though the ma]or concern and focus in it is on Riw)ah *Narration, and ,ir)ah *tafsir based on opinion, while the Ishrah is discussed when it is necessary. BIOGRAPHY OF IMM LS en the )Xth of Sha.aban )3)` /. . e\uivalent to fecember ))th! )ac6 /.f )6! /bu"th" #hani 'hihbud"fn! 4ahmd bin ./bdullahi bin 4ahmud bin farwsh bin .shr!)X al" asan! al" usayn! al"Zaghdd! popularly known as al"ls al"gabr )Y was born before the .umat prayer to the family of -ls in (a/h%a%! where the forefathers of this Imm fled to when the 4ongol invaded (a/h%a% in )3Ya /.f)^ and it was their descendants that returned back to (a/h%% in ))th century of $i0rahh)`th century of %regorian (alendar. 'o! the word al-Als is an attributive name to the family. Imm ls grew up under the scholarship of his father at his tender age before going out to other scholars after ten years of age. e memori5ed the %lorious &uran at the age of seven

along with other books such as8 Matnu-l-A0rumi)ah Alfi)atu ibn Mali1 and so on. Zesides! his works prove his intellectualism to be of higher level. 'ome of his works are8)`

234 254 264 274 284

Ruhu-l-Man fi Tafsr l-Qurni l-Azim was-sabI l-Mathn !ashwatu-sh-shumul fis-safar ila Islambl Ma#matu fi Tasawwufi wal-A1h l# $shi)atu Sharhi-l-Qatar Al-A0wibatu 9l-Ir#i))ah al l-asilati-l-Irni))ah. e passed away on the day of +umah 3Yth of ,hi-l-Qaa%ah! )3`c /. e\uivalent to )aYX

(.i in (a/h%a%. HISTORY OF HIS TAFSIR /ccording to him)a! he has been searching for the clear knowledge about the secret of the Zook of /llah since his youthful age! until he had a dream. It was on the night of 7riday in the month of Ra0ab )3Y3 /. ! that the vision came to him through his dream that! /llah! the 4ost igh commanded him to fold the heaven and the earth as well as separate them based on their length and breath. #hereafter! he raised one of his hands to the sky and placed the other inside the ocean! then he woke up from the dream. e later got meaning and interpretation to the dream from

some books which e$plain it as a description for writing a book on Tafsir. #hus! he started his Tafsr on the night of the )^th of Shaaban )3Y3 /. ! when he became 6X years of age. #he tafsr was completed on the night of #uesday! Yth of Rabiu-l-A1hr )3^` /. ! after which he took it to the -rime 4inister! who was also his contemporary! in person of ./li dida -asha! to name the book. /li dida then immediately named it Rhu l-Man: #he Tafsir of the %lorious &uran and the seven reoccurrence2. It was first published in Z la\ igypt in the year )6c^ /. . /nd initially it was in 6c volumes but it had been condensed to )Y volumes with verification of its ahdith. #he most ama5ing of this history is that he used to write in the later part of the night while his day is for teaching.

SOURCES OF HIS TAFSIR jndoubtedly! Imm ls gained and gathered his information from the early &uranic e$egetes before him and later added his own contributions from various readings on different fields. 'ome of his sources of information are )b8 a. b. c. d. e. f. g. h. Tafsir ibn &ta))ah by /bdul" a\\ Tafsir Abi $a))n by /bu ayyan Tafsir az-;ama1hshar by /5"[amakhshari Tafsr Abi-Su% by /bi 'u.d Tafsir Ar-Rz by 7akhrud"fn /r"da5i Tafsir al-(a)%w by /l"Zaydw Tafsir Ibn .arir by /t"#abar Tafsr as-Samar#an%i by /s"'amar\andi etc

e also \uoted from .allu%-,in as-Su)ti Imam an-!awawi in his Sarhu Sahih Muslim and so on.

IMAM LSS APPROACH TO TAFSIR #he methods of interpreting the Quran which were adopted by Imm ls are combination of the kinds of tafsir. #hus! his interpretation of the Qurn was special! uni\ue and more elaborative than any of his predecessors e$planation. /part from his tafsir being informative and educative! it is also a fascinating reference for the seeker of the truth about the credibility of the %lorious Quran. ence! his approach to the interpretation of the Quran is hereby discussed under the following ten *)c, points8 ). 3. jsing the Qurn to e$plain the Qurn jsing the Sunnah to e$plain the Qurn

6. X. Y. ^. `. a. b. )c. 01.

jsing Asbb-n-!uzl to e$plain the Qurn jsing the statement of the early predecessors *salaf, to e$plain the Qurn #he use of /rabic poems in e$plaining the Qurn feduction of "i#h issues from his interpretation is interpretation and Isrili)t is interpretation and 'cience #he use of /rabic %rammar in e$plaining the Qurn 0ogical connection between verses and chapters. HIS USE OF THE QURN: Imm ls uses various &uranic verses in his effort to interpret the Quran for the

purpose of making its meanings clearer and closer to his readers.

e is very keen in bringing any

verse to e$plain another. #his! he does when he discovers that there is a link between two or more verses either from the literal or %eneral meaning. In his bid to interpret and e$plain &)8` which says8

9... kl<mn oQpSB @VqF: r:;s9

i.e 1#he Way of those on whom _ou have bestowed _our %racet2 3c e brings another verse from 'uratu Nisai8 ^b which reads thus8

u:vlwF:C @<xv yz y F:C @<{JF: @| kl<mn }: kpSB @VqF: ~| RKFCU T;F:C }: ~V @|C9 9G< RKFCB @=AC @<EFGzF:C i.e
/nd whoso obeys /llah and the 4essenger *4uhammad ", then they will be in the company of those on whom /llah has bestowed is %race! of the -rophets! the 'iddi\n *those followers of the -rophets who were first and foremost to believe in them! like /bubakr /s"'iddi\ * Jn }: *! the martyrs and the righteous. /nd how e$cellent these +*m<ani*ns ar'= 2534 7rom this second verse! he is e$plaining! mentioning and enlisting those people /llah has favoured which are not listed in the first verse. /lso! when discussing and commenting on &`a8)a which says8

9GL:TB T?U TzF: >JV TV9

i.e #he fay when the trumpet *of resurrection, is sounded and you all come forward in multitudes 33

Imam ls \uotes a verse from Suratu Isri8`) to e$plain how the coming out will look like! the verse says8

t9 kl|G|H GSB O :TnvS TV9

i.e */nd remember, the fay when we shall call together all human beings with their *respective, Imm their -rophets t..36 e then concludes that the coming out will be in groups and troops with different conditions and structures according to the level of their deeds. 3X 02. HIS USE OF THE SUNNAH TO EXPLAIN THE QURN: #he sayings! actions and silent approval of the -rophet " can be seen in his comment on the following verse which reads " are also used by Imm .ls

in his interpretation to the Qurn in order to shed light on the verse under study. i$ample of this

@VqF: mn GQ G<zF: k<mn :TJ|:u @VqF: GlVUV T? kmpF km{x @|

i.e e you who believe ebserving /s"'aum *the fast, is prescribed for you as it was prescribed for those before you! that you may become /l"4utta\n *the pious, 3Y &38)a6 e said on the meaning of 1T? kmpF2 that83^

G;=V CB Gl|B F: TlwF: kpV TzF: sGpQF: :C qE?

i.e 'o that you may beware of wrongdoings. 7or surely! fasting steriles or weaken the desire which is the origin or source of all evils. e then \uotes the adith which says8 en the authority of /bdullahi bin 4asud who said that the 4essenger of /llah said to us8 e young men! those among you who can support a wife should marry! for it restrains eyes *from casting evil glances, and preserves one from immorality but he who cannot afford it should observe fast for it is a means of controlling the se$ual desire2.3` #his ha%ith is used as an evidence because fasting reduces the se$ual desire or urge which originates from self desire. e also brings a lot of ah%th 3a while e$plaining the verse that says8

9k<pJF: @n qK|TV @ y FU=F k9

i.e. /nd on that fay you will most surely be called to account for what you did with the boon of life3b & )c38a `

ene of the ah%th is the one reported on the authority of Abu $uraura that8 /llahs 4essenger " came out a day and found /bubakr and jmar }: GQlJn " and said8 1What has brought you out of your homes at this hour2 #hey replied8 1 unger! e /llahs 4essenger2. e said8 1Zy im */llah, in whose and my soul is! I too have come out for the same reason for which you have come out2. e then said to them 1come along2 /nd he went along with them to a man from the /nsar but they did not find him in his house. #he wife of the man saw the -rophet and said8 1_ou are welcome2. /llahs 4essenger - -asked her *saying, 1where is so"and"so 'he replied e has gone to fetch some water for us2. In the mean time the /nsari man came! he saw /llahs 4essenger " with his two companions and said8 1/ll praise and thanks are /llahs8 today there is none superior to me as regards guests2. #hen he went and brought a part of a bunch of date" fruit! having dates! some still green! some ripe and some fully ripe and re\uested them to eat from it. e then took his knife *to slaughter for them a sheep, /llahs 4essenger said to him8 1Zeware fo not slaughter a milch sheep2 so he slaughtered a sheep *prepared the meals from its meat,. #hey ate from that sheep and that bunch of dates and drank water. /fter they had finished eating and drinking to their fill! /llahs 4essenger said to /bu Zakr and jmar8 1Zy im in whose and is my soul! you will be asked about this treat on the fay of desurrection. e */llah, brought you out of your homes with hunger and you are not returning to your homes till you have been blessed with this treat. 6c 7rom this narration! it is clear that Imm ls uses 'unnah to e$plain the kind of delight and boon of life that human beings shall account for on the fay of +udgment! which include eating and drinking to the state of satisfaction. 03. HIS USE OF ASBBU-N-NUZL TO EXPLAIN THE QURAN Imm ls is very meticulous in the application of his knowledge of Asbbu-n-!uzl *reasons for the revelation, whenever he comes across a verse that has reason for its revelation. When he was commenting on the meaning of those that believe among the Zelievers +ews! (hristians and 'abians and the relevance of their good deeds! whether their faith and righteous deed can be reckoned with either before or after the mission of another -rophet which is contained in &38^3

OQnC ; : T<F:C }GH @|:u @| @<KHG zF:C GzJF:C :C G @VqF:C :TJ|:u @VqF: N TSEV k MC kl<mn T MC klH vJn k;LB klm GEFGs
i.e erily! those who believe and those who are +ews and (hristians! and 'abians! whoever believes in /llah and the 0ast fay and does righteous good deeds shall have their reward with their 0ord! on them shall be no fear nor shall they grieve.6) a

#hen! Imm /ls related the narration of 'alman /l"7aris to buttress his view that the faith and good deed done during the life of the -rophet that they believed in! will be useful for the doers but after the death of that -rophet and the inception of another -rophet! these two may not be useful e$cept if they are in line with the message of the new -rophet. #his narration of 'alman/l"7aris as mentioned by ls says he *salman, told the -rophet about the good behaviour and relation of the monks that he was living with before he accepted Islam and said8 1#hey died and entered ell2.

#hen! this verse was revealed. #he -rophet then said8 1Whoever dies on the path of -rophet .Isa

=F:C zF: <mn before hearing about my message has died on good path. Zut! whoever hears
about my message and does not believe in me! has doomed and ruined. 63 0 . HIS USE OF THE STATEMENT OF THE EARLY PREDECESSORS In an effort to make meanings of the Qurani+ verses clear to his readers! Imm /ls uses the statements of both the Sahbah and their students i.e Tbin to elucidate the meaning of the verse he is discussing. /mong these include8" SAHABAS STATEMENT Ibn ./bbs was \uoted saying the people referring to in &38)a6 are the people of the Zook. e also \uoted ibn /bbass while e$plaining &3833a

9C;pQFGH @l<mn qF: OP| @lFC9

i.e t /nd they *women, have rights *over their husbands as regards living e$penses, similar *to those of their husbands, over them *as regards obedience and respect, to what is reasonable t 66 that he said86X I like to beautify myself for my wife as I like her to do for me! because /llah says8 1/nd they *women, have rights9... STATEMENT OF THE TBIN Mu0hi% 6Y was \uoted in Imm -lss effort to bring out the meaning of this verse that says8

...kK SB k;A :T?U kF ;A kG=S

i.e b

_our wives are tilth for you! so go to your tilth ann shiitumt 4u]ahid said it means kaefa shiitum while /dh"fhahk said it means mat shiitum i.e. it means 1 ow you will or when you will26^ according to these two #bin. 0!. HIS USE OF ARABIC POEMS "HILE EXPLAINING THE #URAN It is also common to Imm ls to be \uoting /rabic poem while e$plaining verse of the Quran either to buttressing linguistical meaning or %eneral meaning. /mong his \uotations include8 *i, #he poem of companion. asn bin #hbit! the poet of the 4essenger of /llah! who was also his

@J=F:C ;FGH GJF: ;nBC

i.e.

km{F ms @| CB <FB

Is he not the first person to pray facing your &iblah /nd taught people the &uran and #raditions Imm ls \uoted this to e$plain the /rabic letter 1M2 in this verse with regards to -rophet /dam.

... :Cv: -QmF GJmx NC

i.e /nd *remember, when We said to the /ngels8 1-rostrate yourselves before /damt2 6a 4eans prostrate towards /dam. 0$. FIQH ISSUES FROM HIS INTERPRETATION: Whenever he comes across any verse that talks about Islamic +urisprudence! he used to discuss it by making relevant \uotations from the schools of thought. 7or instance! when the Quran says8

9@<J=EQF: mn GA C;pQFGH GnG| vx ;QF: mnC vx ~TQF: mn @Tp|C ...9

i.e Zut bestow on them *a suitable gift,! the rich according to his means! and poor according to his means! a gift of reasonable amount is a duty on the doers of good.6b &3836^ en this verse! Imm /lusi \uoted Imm 4lik to have said that 1/l"4uh sinn" the good doers2 means 1/l"4utatawwin" the doers of voluntary things2 and it is based on this that he said8 Imm 4lik said8 giving of gift to the divorced women is voluntary while to us *referring to anafi school, is compulsory and to 'hafii *in one of their opinions, is compulsory if the divorce is from the husbandt2Xc )c

0%

HIS USE OF ISRILIYT IN HIS INTERPRETATION OF THE QURN #he word Isrili)at2 is an /rabic word which is translated to mean +udaica .X) It is a

technical term that has to do with narration from the Israelites either +ews or (hristians. Isrili))at are reports of the +ews and (hristians about religious issues and events.X3

ence!

In the opinion of 4uhammad /bu 'haybah! Isrili))at is a knowledge coming from Israelite (ani Israil! their holy book and even their tales and liesX6 It is also referred to the e$planations derived from non"4uslims sources and especially from the +ewish tradition but also including other Ahl ul-1itb *(hristian,in general.XX It should be noted that! these narrations or e$planations were not in use during the life time of the Noble prophet. #hey were rather used in the era of the companions. owever! this does not

mean that the companions based their knowledge on them. #hey only took from them what has to do with stories which are related in the Ta*rah *eld #estament, and In0l *New #estament,. Isrili))at were used very little by the companions but more by their students i.e Tbi+n and the use continued to increase in the later generation. OPINIONS OF THE SCHOLARS #he use of Isrili))at in the e$planation of the Qurn is allowed and permissible provided the Mufassir verifies the authenticity of the narration. /s it has been approved by the Noble -rophet 4uhammad for the 4uslim to narrate from them according to the $a%th of c/bdullahi bin
c

/mr that the -rophet

said8

(onvey *my teachings, to the people even if it were a single sentence! and tell others the stories of Zani Israel *which have been taught to you, for it is not sinful to do so. /nd whoever tells a lie on me intentionally! will surely take his place in the * ell, 7ire.XY /nd the adith of /bu urayrah that the -rophet" "said8

delate traditions from the (hildren Isril! there is no harm.X^

9 ...;A MC O-:;: JH @n :Tv y A9

In the commentary of Ibn a]ar /l"/s\aln the word 1there is no harm2 in the above

$a%ith means 1it should not bother you when you hear strange stories about them 2(ani Isril4 ))

since many of these events have occurred to them2. /nd the word 1delate2 indicates that it is (ompulsory! the -rophet then pointed out that it is not compulsory but permissible when he said8 1there is no harm2 i.e. no harm in not relating their traditions. It is also said that! this means narrate about them those traditions found in the Quran and authentic tradition of the -rophet " ". /nd Imm 'hfici was reported to have said8 It is 1n*wn that th' >r*<h't - %i% n*t <'rmit s<'a1in/ li's wh'n h' sai% r'lat' tra%iti*ns fr*m th' +hil%r'n *f Isra'l. Rath'r th' m'anin/ is t* r'lat' th' tra%iti*n that )*u 1n*w n*t t* b' li's an% what'?'r )*u fin% t* b' +*m<liant with )*ur b'li'fs th'n th'r' is n* harm narratin/ th*s' tra%iti*ns fr*m th'm. This in +*nf*rmit) with th' stat'm'nt *f th' >r*<h't that sa)s: ,* n*t b'li'?' th' <'*<l' *f th' S+ri<tur' *r %isb'li'?' th'm. 'o! it is neither recommended nor prohibited to relate those traditions that are known to be lies or not.X` #hus! these reports fall into three categories8 a. b. #he reports confirmed by the Qurn and Sunnah which are known to be true #he reports which are confirmed to be false by either the Quran or Sunnah. In this case! the reports should be abandoned. c. #he reports which are neither true nor false i.e. the Qurn nor Sunnah are silent on them. In this case! there is no need of confirming or denying them but they can be related because the -rophet " " had said8 ...GJ<FN SB G|C }GH GJ| :TFTxC !k:THq?MC GF: OB :Txvz?M i.e t fo not verify them nor falsify them! but say8 We believe in /llah and /postle. If it is false! do not confirm it! and if it is right! do not falsify itXa is

Zesides! it should be noted! according to /hmad 'hkir! that most of them i.e Isrili))t contain no benefit in any religious matter.Xb 'o! they should be neglected e$cept if authentic. Imm ls make use of Isrili)t *i.e stories from the people of the Zook, in his approach to the interpretation of the Quran. e oftenly bring ]udgment on the status of the

Isrili)t he has \uoted from the previous e$egesis. ene e$ample of these is8

)3

#he story of -rophet 'ulaymn who was shown the trained horses of the highest breed for +ihad *fighting in /llahs cause,Yc while he was praying. e then pointed at them to take the horses away from him till he finishes his Salh *prayer,. /fter finishing the prayer he said8 1I did love the good that is with my 0ord in the hereafter because of remembering /llah2 Y) /ccording to Imm ls! he said8 it is as if -rophet 'ulaymn said I was busy with the remembrance of my 0ord against looking at the horses. e then \uoted Imm d5i saying 1the ma]ority of the e$egetes are of the opinion that -rophet 'ulayman missed Salatu l-Asr because he was busy looking at the horses. e then called

for the horses to be sacrificed for the sake of /llah. Zut to me it is far away from the truth for many reasons2. ene of the reasons he mentioned was that they attributed bad and obscene actions to the -rophet of /llah who has been protected from committing indecency e.g. /bandonment of Salh! love of material things over the worship of /llah e.t.c. Y3 Imam /lusi then refuted all the arguments brought by /r"d5i and supported the opinion of the ma]ority that -rophet 'ulayman did not missed Salatul-Asr Intentionally. #hus! he did not commit any grievous sin. 0&. HIS INTERPRETATION AND SCIENCE In his bid to interpret the Quran! he did not leave any verse that is related to any branch of science un"discussed! most especially Ziological and -hysical science. With regards to his discussion on physical science! Imm .ls pointed out that there are )3 [odiac stars each of which has its own signs and features. /ll of these are embedded in one of the planets known as "ala1-l-Afl1.Y6 e also mentioned that there are eight planets or spheres. /mong which are8 7alak".l"/flk! /l"7alak .l"/tlas and the eight sphere which is known as the fi$ed stars *Ath-Thawbit,.YX Zesides! he discusses the formation of embryo to be from the mi$ed water of both man and woman. /nd that each one carried the features of the owner which will be mi$ed together to become the embryo. e related a narration that the bone and strongness are from the water of man

while the flesh! blood and weakness are from the water of woman.YY

)6

0'.

HIS USE OF ARABIC GRAMMAR TO EXPLAIN THE QURAN /rabic language! being the language of the Quran has facilitated the meaning and

interpretation of the %lorious Quran. #he principles of /rabic %rammar and 4orphology can not be ignored by a competent e$egete. Zy this! Imam ls in his attempt to interpreting the Quran! is very meticulous in using /rabic %rammar first before going into Qurani+ verses and ah%th that are related to the verse being discussed. ene of the various e$amples in his tafsir can be deduced from his e$planation on &38)a6 which talks about fasting. e says8

@n IG=|N S Ts oQzmF GH J|C !IG=|: F TC Gs vz| TzFG G<zF: Gs v ;A Q? < O 8;V @H: GxC F:
i.e #he word 1As-Si)m2 i.e. fasting is like 1As-Sawm2 which is the gerund noun of the verbal root 1Sma2. 0iterally! it means abstinence. /nd that is why silence is referred to as fasting because it is an abstinence from talking. Y^ e then \uoted Ibn furayd to have said that 1/nything that stand still or is motionless is fasting.2 e also delves into grammatical analysis a lot in order to get the correct meaning of a word or sentence. 10. LOGICAL CONNECTION BET"EEN (ERSES AND CHAPTERS. Imm ls tries to make a logical relation between the verse that is currently discussing by him and the previous one he had discussed! whether it is in the same chapter or not. #he same is also done to the chapters if there is any connection between them! for e$ample! after his commentary on Surat .l"(r0 *&aY,! he said at the beginning of Suratu-Tari# that8

k G=S: GA mn GJ SU FGp? {S ;mF G>F: Vq? Glm{x GQ< SGE{ ; GQFC Gl|H "km C <mn }: ms "<{S SGE{ ;|B k ;F: sC FN J| nC OL ;: ...@<HqQF: RKFCB
/fter /llah had mentioned the disbelief of the gufr *disbelievers, in the &urn! e is now mentioning here *i.e in 'uratu #ari\, that man is worthless *for their creation is from water,. /llah then praises the &uran and (ommands is 4essenger to neglect and ignore the liarst Y` 7rom the above! it can be deduced that! in his attempt to link &aY with &a^ logically! he had summari5ed the content of &a^ in a concise way.

)X

/nother e$ample is when he was commenting on a verse in Suratu-l-Ala#83 which says 1 e created man from a clot *i.e. thick blood,2. e tries to connect it with the opening of the chest e e$plains that the

of the Noble -rophet 4uhammad by /ngel +ubril according to & bX8)"3.

.Ala# is also referring to what was taken from the chest of the Noble -rophet 4uhammad.Ya

)Y

CONCLUSION Imam /lusi has proved himself to be a scholar in nearly all branches of Islamic knowledge which made his work on the interpretation of the Quran an encyclopedic work. is approach to

the interpretation of the Qurn reveals that he had gained and learnt from both the previous scholars and books before him. e did not only learn from them but also contribute his own

additional knowledge to the field of tafsir. #he approach of Imm ls to the interpretation of the Quran is also similar to that of his predecessors in the following areas8 i. ii. iii. iv. v. vi. jsing Quran to e$plain the Qurn jsing Sunnah to e$plain the Quran jsing /rabic %rammar and poems jsing the statement of the (ompanions and their student &uoting Isrili)t to e$plain the Quran fiscussion on "i#h and science. owever! he made himself to be uni\ue by combining all these in his work and adding the verification of both the ha%ith of the -rophet and Isrili)at to his own work! which are not available in the ma]ority of the Qurani+ e$egesis. is discussion on issues is balanced and did not ence! his tafsir is an

take side with any opinion or 'chool of thought e$cept on evidence.

indispensable book for any commentator on the &uran especially in this science and technological environment.

)^

NOTES AND REFERENCES

1.

#afsir! http8hhen.m.wikipedia.orghwikihtafsr. retrieved on 4onday )ath +une! 3c)3. /s"'bn! 4uhammad /li! at-Tib)n f +ulmi l-Qurn frus"'bn! (airo! 'econd idition! )X3X /. h3cc6 (.i! p. Yb. 'ee also /bu /meenah! Zilal -hilip! us**l at-Tafs''r: Th' M'th*%*l*/) *f Qurani+ Int'r<r'tati*n International Islamic -ublishing ouse *II- ,! diyaadh! 'econd idition! 3ccY! p. 6Y. 'ee also 4. Zaalbaki and d. Zaalbaki! Al-Mawri% ,i+ti*nar) 2@n/lish-Arabi+ Arabi+-@n/lish4A fru .l"+ilm lil 4alayn! Zeirut! 0ebanon! ))th idition! 3cc` (.i p.3)X and see +.4 (owan *ed.,! A ,i+ti*nar) *f M*%'rn Britt'n Arabi+ 4aktabatu 0ubnn! Zeirut! third idition! )bac (.i! p.aa Ibn 4an5ur! Ci snu l-+Arab frus"'adir! Zeirut! 0ebanon! )Xcb /. h )bbc (.i! vol.3! p.6^). 4. #a\iud"fn and 4.4. ghan! Translati*n *f th' m'anin/s *f th' !*bl' Qurn in th' @n/lish Can/ua/' ging 7ahd (omple$ for printing of the oly &uran! 4adinah! )X6c /. p.Xa6. /5"[ar\n 4uhammad ./bdul"./5im! Manhilu l-+&rfn f +ulmi l-QurnA fru .l" gitbi .l"/ab! third edition! )X)b /. h)bbb (.i! vol. 3! p.^ &uoted from 4.&attn! Mabhithu f +ulmi l-Qurn 4aktabatu Wahbah! (airo! )Xth edition! )X3` /. h3cc` (.i! p.6)`

3.

6. X.

Y. ^.

`. a.

Z.e _usuf! Sa))i% Qutb: A stu%) *f his Tafsr Islamic Zook #rust! guala 0umpur! 4alaysia! 3ccb! p.3 /nother opinion is that of Ibn +/bbs " }: Jn" which says8 #afsir is of four kinds8*i, 0awful and 7orbidden which everybody is not e$empted from knowing them *ii, the tafsr of the /rabs *iii, the tafsr of the scholars *iv, /nd the tafsr that is only known to /llah. 'ee /5"[ar\n 4uhammad ./bdul"./5im! tol.3! pp. ))")3 Z.e _usuf! ........................t p. 3a /bu /meenah! t.................. p.6)Y 4.# jsmani! An A<<r*a+h t* th' Qurani+ S+i'n+'s gitab Zharan! New felhi! 7irst idition! 3cc^! p. 6`3 'ee /l"&attn! 4ann.! Mabhithu fi ulumi-l-QurnA 4/ktabatu Wahbah! (airo! )Xth edition! )X3` /. h3cc` (.i! p.6X`. 'ee also _. &adhi! An Intr*%u+ti*n t* th' s+i'n+'s *f th' Qurn /l" idaayah -ublishing and fistribution! jnited gingdom! )X3c /. h)bbb (.i! p. 66Y. 'ee also /s"'bn! t p.)^) Zirth of /loosy! http8hhen.islamstiry.com. visited on 'eptember 36rd! 3c)3. /l"Zukhari /bdullahi! .uh% Abi Thani Al-Alusi fi ra%%i al r-Rfi%ah fru ./fn! (airo! )bbb! p.Xb /5"[irkili khaerud"fin! Al-Aalm Qamsu Tara0um fru l".ilmi lil 4alyn! Zeirut! vol.`! p.)`^ )`

b. )c. )). )3.

)6. )X. )Y.

16.

)`. )a. )b. 3c. 3). 33. 36. 3X. 3Y. 3^. 3`. 3a. 3b. 6c. 6). 63. 66. 6X. 6Y. 6^. 6`. 6a. 6b. Xc. X).

/. dahim! Islami+ $ist*r)A Islamic -ublications Zureau! 0agos! 3cc)! p.36). 'ee also Th' Islami+ B*rl% t* 3DEEA http8hhwww.ucalgary.cahapplied" historyhtutorhislamhmongolshikhanate.html. visited on 'eptember ath! 3c)3. /l"Zukhari /bdullahi! t.............. pp. ^6"`) /l"ls! 4ahmud bin /bdullahi! Rhu l-Mani fi Tafsir il-Qurn l-Azim was-SabI lMathni fru .l" adith! (airo! )X3^ /. h3ccY (.i! ol.)! pp.36"3X /ll these can be deduced from his discussion of the verses of the &uran in his tafsir 4. #a\iud"fn and 4.4. ghan! t part )! p.) Ibid t part Y! p.))b 4. /sad! Th' M'ssa/' *f th' Quran #he Zook 7oundation! ingland 3cc6! vol. ^! p.)cYX 4. #a\iud"fn and 4.4. ghan! t part )Y! p.6`a /l".ls 4ahmd 'hihabud"fn! Rhu l-Man t vol.)Y! p.3`c 4. #a\iud"fn and 4.4. ghan! t part 3! p.6^ decorded by 4uslim! Zook a! hadith no 6366 /l"ls 4ahmud 'hihabud"fn! t vol.)! p.^3X ibidtttttt vol.)Y! pp. Y`Y"Y`` 4. /sad! ttttt ol.^! p. ))cb deported by 4uslim! vol.^! Th' (**1 *f "**%s an% ,rin1s! adith no. 3c6a. 4. #a\iud"fin and 4.4 ghan! t part )! p.)6 /l"ls 4ahmud 'hihabud"fn! t vol.)! p.6b3 4. #a\iud"fin and 4.4 ghan! t part 3! p.Xb /l"ls 4ahmud 'hihabud"fn! t vol.)! p.`6c Mu0ahi% was among the great student of Ibn Abbs Jn }: " /l"ls 4ahmud 'hihabud"fn! t vol.)! p.`)Y ibid tttttttp.63^ 4. Zaalbaki and d. Zaalobaki! ...........p. )YY 4. #a\iud"fin and 4.4 ghan! t part 3! p.Y3 /l"ls 4ahmd 'hihabud"fn! t vol.)! p.`YX 4.#. jsmani! /n /pproach to the &uranic 'ciences! kitab Zhavan! New felhi! 3cc^! 3cc^! p.6^)

X3.

/bu /meenah Zilal -hilips! &s**l-al-Tafs''r: Th' M'th*%*l*/) *f Qurani+ Int'r<r'tati*n International Islamic -ublishing ouse! diyadh! 3ccY! p.6c6.

)a

X6. XX. XY. X^. 47.

/bu 'haybah 4uhammad! Isrili))at wal-Maw%u+t fi 1utubi t-Tafsr 4aktabah as" 'unnah! (airo! 3cc^! pp. )6")X. /dh"fhahabi 4uhammad usein! ttt vol.)! p)^Y. 'ee also http8hhwww.islamic" awareness.orgh&uranh#afseerhjlumhfenfor^.htmlIsriliyyat .isited on ^th ectober! 3c)3. decorded by Zukhari olume X! Zook Y^! Number ^^` decorded by /bu fawud! Zook 3Y! Number 6^YX Ibn a]ar /l /s\alani! 7athu l"Zari! gitab8 /haadeeth /l/nbiyaam Zab8 4a #hakr can Zani Israil! adith No. 63c3. 'ee also! http://www.call-tomonotheism.com/does_the_Prophet_permit_us_to_narrate_from_the_jews_means_t hat_he_held_their_Taorah_To_be_Authoritati e . decorded by /bu fawood! Zook c)b! adith Number 6^6`. /. 'hakir! Isriliyyat in #afsr! http8hhislamicsciences.wordpress.comh3cc^h cbhc6hIsriliyyat"in"tafsir"shaykh"/hmad"'hakirs"view.! #his story of -rophet 'ulayman is mentioned in &6a86c"Xc /l"ls 4ahmud 'hihabud"fn! t vol.)3! p.3Y) ibid t pp. 3Y)"3Y3 ibid t ol. )3! p.)` and vol. )Y! p. 6`Y ibid ibidtttttt. t vol. )Y! pp. 3)^"3)` ibid tttttt..t vol. )! p. ^36 ibid ttttttt.. vol. )Y! p. 6a` ibid!$$$$.$$.$.$!p.!"%&

Xa. Xb.

Yc. Y). Y3. Y6. YX. YY. Y^. Y`. "#.

)b

AN EXAMINATION OF LSS APPROACH TO THE EXEGESIS OF THE QURN

SURA)U* S+,--. B+./01

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