Tafsir al-Qurtubi 1272 Muhammad ibn Ahmad Abi Abd Allh al-Ansri al-Qurtubi was a Mliki jurist born

in Spain who seems to have travelled idely and lived a good deal of his life in upper Egypt, where he died in 671/1272. His Qurn commentary is his most famous work, and is considered one of the great works in its eld. Its scope is enormous but it focuses tightly on the Qurn itself, following the text through verse by verse, and celebrating its status in the community. Al-Qurtubis commitment to the text is made clear by his emphasis on the merits and responsibilities of those who devote themselves to explicating it. Purity and sincerity are required of those who attempt the task and all hypocrisy must be put aside: devotion to the text means implementing what it says as well. The primary resource which he brings to the text is hadith, although he is not so much interested in determining the authenticity of individual reports, but gathers them all together with little attention to the isnd. Grammar and stylistics play an important role as well, all being used towards the ultimate aim of extracting as much law as possible from the text in all its variations and permutations. al-Baydawi - Anwar al-Tanzil al-Zamakhshari-al-Kashshaf 1143 Abu al-Qasim Mahmud ibn Umar al-Zamakhshari. Known widely as al-Zamakhshari (in Persian: 7)6504 32(10). Also called Jar Allah (Arabic for "God's neighbour") (1074 or 1075 1143 or 1144) was a medieval Muslim scholar of ChorasmianIranian origin, who subscribed to the Mu!tazilite theological doctrine, who was born in Khwarezmia, but lived most of his life in Bukhara, Samarkand, and Baghdad. Al-Kashshaaf 'an Haqa'iq at-Tanzil, popularly known as AlKashshaaf ("the Revealer", al-Kash#f, Arabic: 9-68*$) is a seminal tafsir (commentary on the Qur'an) by Al-Zamakhshari written in the 12th century. Considered a primary source by all major scholars, it is famous for its deep linguistic analysis, demonstrations of the supremacy of declamation of the Quran, and the representation of the method the Quran uses to convey meaning using literary elements and gurative speech. However, it is criticized for the inclusion of Mu!tazilah philosophical views. al-Wahidi - Asbab al-Nuzul 1075 Al$ ibn Ahmad al-Wahidi, Asbab al-Nuzul 'Al$ ibn Ahmad alW #hid$ (d. 468/1075), the earliest scholar of the branch of the Qur'anic sciences known as Asb#b al-Nuz%l (i.e. the contexts and occasions of the Revelation of the Qur'an). Al-W#hid$ and subsequent scholars aimed to collect and systemize information concerning all the known reasons and contexts for the Revelation of particular Qur'anic verses. This translation by Mokrane Guezzou represents the rst accurate and reliable English translation of this seminal work. Fakhr al-Din al-Razi - Tafsir al-Kabir (Mafatih al-Ghayb) 1209 In Islamic theology, Razi's major work was the Tafsir al-Kabir (The Great Commentary), his eight-volume Tafsir (exegesis) on the Qur'an, also named as Mafatih al-Ghayb (The Keys to the Unknown). This work contains much of philosophical interest. One of [his] major concerns was the self-sufciency of the intellect. [...] [He] believed [that] proofs based on tradition (hadith) could never lead to certainty (yaqin) but only to presumption (zann), a key distinction in Islamic thought. [...] [However] his acknowledgement of the primacy of the Qur'an grew with his years. [...] [Al-Razi's rationalism] undoubtedly holds an important place in the debate in the Islamic tradition on the harmonization of reason and revelation. In his later years, he also showed interest in mysticism, although this never formed a signicant part of his thought Suhrawardi - Nu'bat al-Bayan tafsir al-Quran 1191 Abu Bakr ibn al-Arabi was born in Sevilla in 1076 and died in Fez in 1148) was a judge and scholar of Maliki law from alAndalus. Like Al-Mu'tamid ibn Abbad Ibn al-Arabi was forced to migrate to Morocco during the reign of the Almoravids. It is reported that he was a student of Al-Ghazali for some time. He was a master of Maliki Jurisprudence. His father was a student of Ibn Hazm although Ibn al-Arabi considered him to be deviated. He also contributed to the spread of Ash'ari theology in Spain. A detailed biography about him was written by his contemporary Qadi Ayyad, the famous Malikite scholar and judge from Ceuta.(d. 1149) His work published in four volumes. Shah#b ad-D$n" Yahya ibn Habash as-Suhraward$ (Persian: 73?.);> '=#*$<-;:, also known as Sohrevardi) was a Persian[1] philosopher, a Su and founder of the Illuminationist philosophy or "Oriental Theosophy", an important school in Islamic mysticism that drew upon Zoroastrian and Platonic ideas. The "Orient" of his "Oriental Theosophy" symbolises spiritual light and knowledge.He is sometimes given the honoric title Shaikh al-Ishraq or "Master of Illumination" and sometimes is called Shaikh al-Maqtul, the "Murdered Sheikh", referring to his execution for heresy. 1260 Baidawi ('Abdallah ibn 'Umar al-Baidawi Arabic: )(! '& %$#"! /.-,+"*$), was a Muslim scholar, was born in Fars, where his father was chief judge, in the time of the Atabek ruler Abu Bakr ibn Sa'd (122660). He himself became judge in Shiraz, and died in Tabriz about 1286. Many commentaries have been written on Baidawi's work. He was also the author of several theological treatises. His major work is the commentary on the Qur'an entitled The Secrets of Revelation and The Secrets of Interpretation (Asrar ut-tanzil wa Asrar ut-ta'wil)'. This work is mainly a summary of the great Mu'tazilite commentary (al-Kashshaf) of Zamakhshari) with additional notes. Orthodox Muslims consider it the standard commentary. It is not exhaustive in any branch of theological or linguistic knowledge and is not always accurate. [1] It has been edited by Heinrich Leberecht Fleischer (2 vols., Leipzig, 1846-1848; indices ed. W. Fell, Leipzig, 1878). There are many editions published in the East. A selection with numerous notes was edited by D. S. Margoliouth as Chrestomathia Beidawiana (London, 1894). Nasa - Madarik al-Tanzil (Tafsir al-Nasa) 1310 Abu al-Barakat, Abdullah bin Ahmad bin Mahmud al-Nasa is known as 'haz al-deen'. He was born in the village of 'Nasaf' from the area of 'ma wara' al-nahr' known as 'saghd'. His home town 'Nasaf' was also known as 'Nakhshab'. A famous author, righteous and great Hana faqih, al-Nasa studied under the prominent scholars of his era. Nasas main source for his tafsir is Zamakhsaris famous work. He also included additional historical sources as well as su commentaries in his tafsir. Since it is a short commentary, it has been used as a textbook in learning institutions. Published in two volumes.

Bediuzzaman Said-i Nursi - Risale-i Nur 1960 In addition to his exegesis Isharat al-Ijaz, this work is written mainly in Turkish, is a larger work, with four main volumes. It consists of extensive exegesis of certain verses and explanation of the fundamentals of how to approach the Quran. It especially explains the verses that 21. Century's people need most. In other words, it studies the verses about the six articles of belief of Islam Religion such as believing in God, day of judgment. It also gives logical answers to the questions asked by Atheists. This work is written in a more accessible style to the general public and is translated into 52 languages. Nursi also wrote Muhakamat in Arabic (also translated into Turkish) which outlines in a sophisticated manner the hermeneutics of the Quran. Mathnawi al Nuriya, written in Arabic (abridged Turkish translation and also a nonacademic English rendition is available),can also be considered an exegetical work in that it contains his deep reections on different verses of the Quran. Born toward the end of the Ottoman State, Nursi, an erudite exegete and theologian, died in 1960 in modern Turkey. al-Mawdudi - Tafhim al-Quran 1979 Abu Ala al-Mawdudi was a Pakistani journalist, theologian, Muslim revivalist leader and political philosopher, and a controversial 20th century Islamist thinker. He was also a political gure in Pakistan and was the rst recipient of King Faisal International Award for his services 1979. He was also the founder of Jamaat-e-Islami, the Islamic revivalist party. The Tafhim-ul-Quran (Urdu: FE)D*$ C+BA@) is a 6-volume translation and explanation of the Qur'an by Abul Ala Maududi. Maududi spent 30 years writing his Tafsir; he began in 1942 and completed it in 1972. Tafhim is derived from the Arabic word, feham, which means "to understand". Tafhim is a combination of orthodox and modernist interpretation and has inuenced modern Islamic thought very deeply. The Tafhim differs from traditional exegeses in several ways. It is more than a traditional commentary on the scripture as it contains discussions and debates regarding economics, sociology, history, and politics. In his text, Maududi highlights Quranic perspective and argues that Islam provides ample guidance in all spheres. Maududi uses the standard technique of providing an explanation of the Qur'anic verses from the Sunnah of Muhammed, including the historical reasons behind the verses. The Tafhim deals extensively with issues faced by the modern world in general and the Muslim community in particular. The translation was rst written in Urdu, but is now available in several languages. Sayyid Qutb - Fi zilal al-Quran 1966 Sayyid Qutb as an Egyptian author, educator, Islamist theorist, poet, and the leading member of the Egyptian Muslim Brotherhood in the 1950s and '60s. His magnum opus, Fi Zilal al-Qur'an (In the shade of the Qur'an), is a 30-volume commentary on the Qur'an. Tafsir al-Jalalyn 1505 Tafsir al-Jalalayn is one of the most signicant tafsirs for the study of the Quran. Composed by the two Jalals -- Jalal alDin al-Mahalli (d. 864 ah / 1459 ce) and his pupil Jalal al-Din alSuyuti (d. 911 ah / 1505 ce), Tafsir al-Jalalayn is generally regarded as one of the most easily accessible works of Quranic exegesis because of its simple style and one volume length. For the rst time ever Tafsir al-Jalalayn is competently translated into an unabridged highly accurate and readable annotated English translation by Doctor. Feras Hamza. http:// www.marcmanley.com/media/books/al-jalalayn/tafsir-aljalalayn.pdf Most of the original 30 volumes (114 Surahs) were written (or re-written) while in prison following an attempted assassination of Egyptian leader Gamal Abdel Nasser in 1954. The book outlines Qutb's vision of an Islamic state and society. It is considered by some to be a comprehensive and farreaching tafsir (commentary) that takes a clear and lucid interpretation of the Qur'an. However, it has also been criticized by some modernists and traditional Ulema alike, as an extended personal opinion or essay rather than a wellevidenced textual commentary, and for not adhering to the traditional structure for a tafsir. It has much inuence throughout the Islamic world, especially amongst the ordinary lay practitioners of Islam in the Arab world.

Jalal al-Din al-Suyuti - al-Itqan ulum al-Quran 1505 Also known as Ibn al-Kutub (son of books) was an Egyptian writer, religious scholar, juristic expert and teacher whose works deal with a wide variety of subjects in Islamic theology. He was precocious and was already a teacher in 1462. In 1486, he was appointed to a chair in the mosque of Baybars in Cairo. He adhered to the Sha'i Madhab and is one of the latter-day authorities of the Sha'i School, considered to be one of the Ashabun-Nazzar (Assessors) whose degree of Ijtihad is agreed upon. The work found its way to many circles both near and far in the Islamic world. It was rst published in the years 1271, 1278, 1279, 1306, 1317 and 1318 AH, in two volumes, but the translation presented here is of a publication of four volumes published in 1387 AH (1967 AD). The translation at hand is of the rst volume. Al-Itq#n is perhaps the most outstanding work of its kind in the eld of Quranic Sciences. Exhaustive in its sources and its subjects, thoughtfully and lucidly written, the work is also well arranged. Readers will be taken by the depth, breadth, scope and mastery of the author while noting how much Muslim scholars have devoted to the study of the Quran and how varied and diverse were the elds in which those studies were made. A must to the specialist of Quranic Studies, the work is highly recommended to the initiate. The book includes asbab al-nuzul, literarary arts in the Quran and various hermeneutics that have been applied within tafsir tradition in general. He has another work devoted specically to asbab al-nuzul entitled Lubab al-Nuqul asbab al-nuzul. He also completed the short book of his teacher Jalal al-Din Mahalli on tafsir which later became one of the most known books in tafsir literature.

Tabari-Jami'u al-bayan Muqatil b. Sulayman - Tafsir al-Muqatil (Tafsiru khams mia ayat min al-Quran) 767 Muqatil ibn Sulayman al-Balkhi (died 767) was a 8th-century Sunni mufassir of the Quran. Tafsiru Ibn Abbas (Tanwir al-Miqbas) 687 Tanwir al-Miqbas is often attributed to the Companion Abd Allah b. Abbas b. Abd al-Muttalib (d. 68/687), cousin of the Prophet and father of the discipline of Quranic exegesis, or to the renowned Shai scholar Majd al-Din Muhammad Ibn Yaqub al-Firuzabadi (d. 817/1414). Despite its uncertain authorship, Tanwir al-Miqbas remains a pivotal work for the study of Islamic exegesis for the following reasons: 1. The traditions attributed to Ibn Abbas that are at the core of this work render it as a seminal work of exegesis. 2. The work is an example of the tafsir type known as tafsir bil-riwaya or tafsir bil-mathur. That is, it contains reports going back to the Prophet (pbuh) or a Companion, in this case Ibn Abbas. 3. Tanwir al-Miqbas does not contain elaborate theological or philosophical explanations. 4. Tanwir al-Miqbas does not contain the technical grammatical explanations commonly found in other works. 5. Tanwir al-Miqbas is unencumbered by isnads or chains of transmission, occasionally found in other tafsir works, thus making the work accessible to the non-specialist. Ibn Sa'd's complete biography of Muqatil is "The one who had a tafsir, He related from al-Dahhak ibn Muzahim and Ata ibn Abi Rabah, students of Ibn Abbas. Some of the people of hadith were wary of his hadith and objected to them," Ibn Sa'd descibes him as one of the Fuqaha' and Hadith Scholars in Khurasan and does not give him a date of death. Imam al-Sha'i declared that "People are all the children of Abu Hanifa in qh, of Ibn Ishaq in history, of Imam Malik in hadith, and of Muqatil in tafsr. Muqatil is the alleged author of a tafsir (commentary) on the Quran that Wansbrough considers the oldest surviving complete tafsir and discusses in some detail. This work was still in manuscript when Wansbrough wrote but has since been published. He also played some part in the Civil War during the Caliphate of Marwan ibn Muhammad His views on divine anthropomorphism were notorious to later generations, but in spite of his extreme corporealism, he employed ta'wil in his tafsir even on verses on the attributes of Allah believed by many to show the contradiction in his though Shai-Ahkam al-Quran 819 Based on reported lineage, he is from the Quraish tribe. He was born in 150 AH (760 CE) in Gaza in the same year Imam Abu Hanifa died. Al-Nawaw$, a prominent Sh#$ scholar, cited Sufyan ibn `Uyaynah, one of al-Sha`i's teachers, as being from "the grandfathers of the Sh#$ scholars in their methodology in jurisprudence" From the earliest of the known compilations on this subject is the book Ahkam al-Quran by Imam al-Shai (Allah Almighty have mercy on him), rather the author of Kashf al-Zunun mentioned that it is the rst book to be compiled on the rulings of the Quran, although it has not reached us and the widely-circulating book printed with the title Ahkam al-Quran li al-Shai is only one of the compilations of Imam al-Bayhaqi, in which he collected the discussions on the rulings of the Quran from various books of Imam al-Shai Ibn Abi Hatim al-Razi-Tafsir al-Quran al-Azim 938 A large early tafsir by Abu Muhammad Abd al-Rahman Ibn Abi Hatim al-Razi [born in al-Rayy in 240/854 died in 327/938]. The son of a well-respected scholar, Abu Hatim al-Razi, this tafsir is based on the 19.540 accounts of the Prophet CK> . O+K! %$ NKM, the Companions, and the successors. 922 Ab% Ja!far Mu&ammad b. Jar$r b. Yaz$d a'-(abar$) (838923) (224 310 AH) was a prominent and inuential scholar and exegete of the Qur'an from Tabaristan, modern Mazandaran in Persia/Iran. His most inuential and best known works are his (L2KJ$. I>)*$ HG?-@) Tarikh al-Rusul wa al-Muluk (often shortened to "Tarikh al-Tabari") and Tafsir al-Tabari. al-Jassas - Ahkam al-Quran 981 This was written by Imam Abu Bakr alJassas al-Razi (died 370 Hijrah) who occupies a distinguished place among Hana jurists. The deduction of juristic injunctions and rulings from the noble Qur'an is the subject of this book. Instead of explaining verses in serial continuity, he has taken up the juristic details as called for by verses which consist of juristic injunctions. al-Tha'labi - al-Kashf wa al-Bayan 1035 A Sunni author widely cited by Shi`i exegetes and polemicists, a traditionist who drew upon Su commentaries, and a Muslim thinker interested in pre-Islamic religious lore, he had a major inuence on the development of the Islamic Easts exegetical traditions. This is signalled by citations from his famous exegesis Al-Kashf wa al-Bayan, a monumental work that still awaits a critical edition, and by the disputes during the medieval period over his probity and reliability. There is an English study on his book. This work is both an introduction to the genre of classical tafsr and a detailed study of one of its major architects, al-Tha!lab (d. 427/1035). The book offers a detailed study of the hermeneutical principles that governed al-Tha!lab's approach to the Qur"n, principles which became the norm in later exegetical works. It is divided into three main sections; the rst outlines the life and times of the author; the second is a detailed study of his major exegetical work, al-Kashf; the third charts a brief history of the genre of tafsr through documenting the reactions of later exegetes to al-Kashf. This work brings together material never examined before and tries to offer a new way of understanding the history of classical Qur"n exegesis.

Tafsiru Ibn Kathir 1373 In the wake of the Mongol invasion of the Islamic heartlands and the fall of Baghdad in 656/1258, a close denition of Islam was felt by many to be needed as a method of Muslim selfpreservation in the face of an external threat. Imd al-Din Ismil ibn Umar ibn Kathir was born in Basra in 700/1300 and moved to Damascus when he was six, where he studied with some of the most famous scholars of his time, including the Hanbali theologian, jurist and reformer Taqi al-Din Ahmad ibn Taymiyya (d. 729/1328). Ibn Kathir became known as a scholar of law and a teacher of hadith, and was also praised as one of the most respected preachers and lecturers in Damascus. He died in 774/1373. Ibn Kathirs major work, a commentary on the Qurn entitled simply Tafsir al-Qurn, provides a synopsis of earlier material in a readily accessible form, a factor which gave the work much popularity in subsequent generations. However, he relies totally upon hadith material; the era of Ibn Kathir marks the nal submersion of rationalism under the powers of traditionalism. No longer did even the measure of personal opinion displayed in the work of al-Tabari or alZamakhshari have any substantial place in the nderstanding of the Qurn. Ibn Kathir frequently structures his commentary around extracts from the classical books of Hadith, citing those reports relevant to the passage in question. In this way, the tradition of tafsir was being contracted severely; no longer were the intellectual disciplines of grammar, law and theology being brought into dialogue and debate with the text

al-Qushayri - Tafsir al-Qushayri (Lata'if al-Isharat bi Tafsir al-Qur'an) 1072 Abd al-Karim ibn Hawazin al-Qushayri, (Persian: C=)P*$#"! R )(also Kushayri) was born in 986 CE in Nishapur which is S Q 7)T6 in the Khurasan province of Iran. This region was widely known as an epicenter of Islamic civilization up to the 13th Century CE. Lata'if al-Isharat bi Tafsir al-Qur'an is a famous work of alQushayri that is a complete commentary of the Qur'an. He determined that there were four levels of meaning in the Qur'an. First, the Ibara which is the meanings of the text meant for the mass of believers. Second, the ishara, is only available to the spiritual elite and lies beyond the obvious verbal meaning. Third, lataif, which was subtleties in the text that were meant particularly for saints. And nally, the haqaiq, which he said was only comprehensible by the prophets.This text placed him among the elite of the Su mystics and is widely used as a standard of Su thought.

Abu Bakr Ibn al-Arabi - Ahkam al-Quran 1148

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