Al-Kashshaaf 'an Haqa'iq at-Tanzil, popularly known as Al-Kashshaaf (Arabic: الكشاف, romanized: al-Kashāf, lit.'the Revealer') 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 Qur'an, and the representation of the method the Qur'an uses to convey meaning using literary elements and figurative speech. However, it is criticized for the inclusion of Muʿtazilah philosophical views.[1]
Al-Kashshaaf written by al-Zamakhshari; Cami al-Ta’wil. Fiqhi tafsir deals mainly with verses that have a legislative meaning. Fiqhi tafsir deals mainly with verses that have a legislative meaning. Surah Al Baqarah (The Cow) - Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an.
- 3Criticism
Background[edit]
Al-Zamakhshari strongly insisted that scholars of the Muʿtazilah sect should have a basis tafsir of their own. Therefore, he started writing his commentary in 1132, after he was convinced by Emîr Ebü'l-Hasan İbn Vehhâs while he was residing in Mecca, and finished it in two years. He himself states that writing such a book in a short time is a blessing of God.[2] During his research, he referred to many older works and commentaries, especially Zeccac’s Mean’il-Kuran, which constitutes the basis of his work.[3]
Content[edit]
In the preface, it is pointed out that commenting on the Quran is a challenging and difficult effort; and any mufassir willing to do so must have deep knowledge of Arabic language, literature, eloquence and culture, alongside critical thinking skills, a highly disciplined way of studying and general academic skills.[4]Comments are a blend of logic and narrative, including many hadith (though the only source stated for these narratives is Sahih Muslim) and older accounts of Arabic poems.[1] A very elegant analysis of words is done throughout the commentary, while figurative expressions are broken down, and appropriate qira'at is chosen where needed. Abrogated verses are indicated along with their successors. Verses containing Islamic jurisprudence are deduced according to the Hanafi school of law. Verses that seem contrary are reconciled. Some older comments are criticized, especially those of Sufi origin.
Criticism[edit]
Muʿtazilah viewpoint[edit]
One of the most criticized aspects of Al-Zamakhshari’s interpretations is his adaptation of Quranic verses according to the Mu’tazilah viewpoint.[1][additional citation(s) needed] Al-Zamakhshari has interpreted verses that cohere with his viewpoint as muhkam (rigid), and those which don’t as mutashâbeeh (allegorical), and has abandoned the apparent meanings of some verses for the sake of preserving a strict Mu’tazilah view.[according to whom?][2][better source needed]
Editions[edit]
There are at least three[5] different editions of the book. Ibn Hisham Nahvi speculated some errors with some meanings given to certain words, correcting them in his own edition of the book.
References[edit]
- ^ abcJohn Esposito, The Oxford Dictionary of Islam, pg. 346. Oxford: Oxford University Press, 2004. ISBN9780195125597
- ^ abAli Özek, Diyanet İslam Ansiklopedisi. el-Keşşaf mad.
- ^Keşfü'z-zunûn, II, 1482.
- ^El- keşşaf, 2-3.
- ^Cairo 1925, 1980; Beirut.
Abu al-Qasim Mahmud ibn Umar al-Zamakhshari, known widely as al-Zamakhshari (in Persian: محمود زمخشری), also called Jar Allah (Arabic for 'God's neighbour') (18 March 1075 – 12 June 1144), was a medieval Muslim scholar of Persian origin,[1][2][3][4] who subscribed to the Muʿtazilitetheological doctrine, who was born in Khwarezmia, but lived most of his life in Bukhara, Samarkand, and Baghdad. He was a great authority on the Arabic language as well as a rationalist theologian.[5]
- 3Works
Biography[edit]
Al-Zamakhshari was born in Zamakhshar, Khwarezmia, on 18 March, 1075 AD.[6] He became a renowned scholar of the Mutazilite school of Islam.[7] He used Persian for some of his work, although he was a strong supporter of the Arabic language as well as an opponent of the Shu'ubiyya movement.[8] After losing one of his feet to frostbite, he carried a notarized declaration that his foot was missing due to accident, rather than a legal amputation for any crime.[9]
He is best known for Al-Kashshaaf, a seminal commentary on the Qur'an. The commentary is famous for its deep linguistic analysis of the verses, however has been criticised for the inclusion of Mu'tazilite philosophical views.[10]
For many years he stayed in Mecca, for which he became known as Jar-Allah ('God's neighbour'). He later returned to Khwarezm, where he died in 1144 at the capital Gorgan (in the present Gulestan Province, Iran).
He studied at Bukhara and Samarkand while enjoying the fellowship of jurists of Baghdad.
Death[edit]
Al-Zamakhshari died in the Monday night of 8th Zulhijja, 538 AH/ 12 June, 1144 AD.
Works[edit]
The author of more than fifty books,[11] Zamakhshari's fame as a scholar rests upon his commentary on the Qur'an. In spite of its Mu'tazili theology it was famous among scholars.[8]
Works include:
- Al-Kashshaaf ('the Revealer', Arabic: کشاف ) — A tafsir of the Qur'an)[12] It's one of the most studied Qura'nic commentaries, itself receiving more than 80 commentaries.[13]
- Rabi al-Abrar[12]
- Asas al-Balagha(Arabic:اساس البلاغه) — Literature[12]
- Fasul-ul-Akhbar[12]
- Fraiz Dar-ilm Fariz[12]
- Kitab-Fastdar-Nahr[12]
- Muajjam-ul-Hadud[12]
- Manha Darusul[12]
- Diwan-ul-Tamsil[12]
- Sawaer-ul-Islam[12]
- Muqaddimat al-Adab[14] مقدمه الادب (Arabic-Persian dictionary)
- Kitab al-Amkinah wa al-Jibal wa al-Miyah (کتاب الامکنه والجبال والمیاه) (Geography))
- Mufassal Anmuzaj (مفصل انموذج) (Nahw: Arabic grammar)
- and more[12]
Zamakhshari and the Khwaresmian language[edit]
The greater part of the surviving vocabulary of the now extinct IranianKwaresmian or Chorasmian language is found in the form of interlinear glosses throughout a single manuscript (of ca. 596/1200) of Zamakhshari's Arabic-Persian dictionary, the Muqaddimat al-adab (Zamakhshari may himself have been a native speaker).[3] Some other manuscripts of this work also contain a few such glosses. Thus the Muqaddimat al-adab is a very important primary source for the study of this extinct language.
See also[edit]
Download Ibn Kathir Tafsir Pdf
| Wikiquote has quotations related to: Al-Zamakhshari |
References[edit]
- ^Jane Dammen MacAuliffe, Quranic Christians: An Analysis of Classical and Modern Exegesis,Cambridge University Press, 1991, pg 51
- ^By Norman. Calder, Andrew Rippin, Classical Islam: A Sourcebook of Religious Literature, Routledge, 2003, pg 119
- ^ abEncyclopedia Iranica, 'The Chorasmian Language', D.N.Mackenzie
- ^'Zamakhshari' in Encyclopedia of Islam, by C.H.M. Versteegh, Brill 2007. Excerpt: 'one of the outstanding scholars of later medieval Islamic times who made important contributions..despite his own Iranian descent, a strong proponent of the Arab cause vis-à-vis the Persophile partisans of Shabiyya.'
- ^Cyril Glassé and Huston Smith. The New Encyclopedia of Islam, pg. 489. Lanham: Rowman Altamira, 2003. ISBN9780759101906
- ^Wednesday 27 Rajab, 467 Anno Hegirae
- ^Hodgson, Marshall G.S (1977). The Venture of Islam Volume 2: The Expansion of Islam in the Middle Periods. USA: The University of Chicago Press. p. 308. ISBN978-0-226-34684-7.
- ^ abChisholm, Hugh, ed. (1911). 'Zamakhsharī' . Encyclopædia Britannica. 28 (11th ed.). Cambridge University Press. p. 951.
- ^Samuel Marinus Zwemer, 'A Moslem Seeker After God'
- ^John Esposito, The Oxford Dictionary of Islam, pg. 346. Oxford: Oxford University Press, 2004. ISBN9780195125597
- ^Kifayat Ullah, Al-Kashshaf: Al-Zamakhshari's Mu'tazilite Exegesis of the Qur'an, de Gruyter (2017), p. 24
- ^ abcdefghijkSalaam Knowledge
- ^Kifayat Ullah, Al-Kashshaf: Al-Zamakhshari's Mu'tazilite Exegesis of the Qur'an, de Gruyter (2017), p. 28
- ^'Archived copy'. Archived from the original on 2006-08-31. Retrieved 2006-09-16.Cite uses deprecated parameter
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Quran Tafsir Pdf
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