With this work, for the first time, a complete translation of one of the great classical commentaries on the Holy Qur an becomes available to English-speaking readers. 'Aqeedah 'Ilm 'Uloom al-Qur'an Ahl al-Kitaab al-Ghaib al-Qur'an Al-Qurtubi al-Salaah al-Shinqiti al-Suyooti al-Tafsir al-Muyassar Anbiya Arabic language Assorted Qur'an Benefits da'wah Du'a eemaan Etiquette of Reciting the Qur'an Fasting Fiqh hadith Hijri calendar ibn al-Qayyim ibn Hajr ibn Jarir al-Tabari ibn Kathir Ibn Rajab al-Hanbali Ibn Taymiyah Ibrahim Imam al-Baghawi Imam al-Nawawi Imam al-Sa'di Juz' 'Amma Juz' 1 Juz' 2 Juz' 3 Juz' 6 kufr Lataa'if al-Ma'aarif maqasid Marriage Middle Way Muhammad Bazmool munasabat Muslim Leader Parables of the Qur'an Prophet Muhammad (ﷺ) qiraa'aat Ramadan Sabr Sahaba Seeking Knowledge shirk Shukr sins Stories of the Qur'an sunnah Surah Aali 'Imraan Surah al-Baqarah Surah al-Maa'idah Surah al-Nisaa' Taqwa Tawbah Tawheed Taysir al-Kareem al-Rahman Taysir al-Lateef al-Manaan Tuhfat al-Ahwadi Usool al-Tafsir الباء الشين الفاء القاف الميم الواو الياء Archivesįollow Tulayhah on WordPress.The publication of this book is a landmark in the history of Islamic literature in English. See also: Books of Tafsir which are Advised Against for some notes regarding this work from sheikh Saalih al-Fawzaan See also: Advice Regarding the Books of Tafsir with Distorted ‘Aqeedah The authors do mention issues of al-‘Iraab briefly throughout the work. Stance regarding poetry, linguistic analysis, grammar, etc.: Some of the stories which they mention include unbecoming false details about some of the prophets, such as what they mention regarding the Prophet Dawud in the tafsir of surah Saad.
The work contains some allusions to and summarized forms of Israa’eeliyyaat stories without mentioning the tales in full or providing any follow-up comments on their contents or validity.
Stance regarding Israa’eeliyyaat (Judaeo-Christian traditions): In cases where a variant recitation is well-known, the authors mention this briefly. Stance regarding Qiraa’aat (different recitations): The work does not delving into any detailed fiqh discussions. Tafsir al-Jalalayn contains some mention of the fiqh positions which they authors held to be the strongest opinion on a matter. In general, the work does not provide the source of the ahaadeeth it quotes, though it does mention the source book occasionally. The work contains mention of some ahaadeeth, causes of revelation, and statements of the salaf, but all of these are brought without any chains of narration. Stance regarding isnaads (chains of narration): The work makes al-ta’weel of Allah’s names and attributes according to the Ash’ari school of theology, meaning that it interprets Allah’s names and attributes in a manner contrary to their apparent meaning and contrary to the understanding of the salaf. In his introduction, al-Suyooti summarized its defining characteristics as: mentioning what is to be understood from Allah’s speech and relying on the majority opinion, providing clarity on grammatical issues where needed, pointing out only the well-known differences in recitation, and doing all of this in clear and simple language while avoiding digressing into differences of opinion or linguistic minutiae. It has become very widespread and has generated a number of scholarly commentaries. But despite its size, it has been widely recognized as a valuable work of tafsir and has become one of the most well-known works of the genre. This book is distinguished by its brevity and conciseness, such that it is composed of only one volume and frequently published with the commentary surrounding the page of the mushaf to which it corresponds. al-Suyooti was then encouraged to complete this work, and thus wrote the tafsir of surahs al-Baqarah (02) through al-Israa’ (17) in the same style and adopted some of al-Mahilli’s positions for consistency’s sake. This work was begun by al-Mahilli, who completed the tafsir of surah al-Kahf (18) until surah al-Nas (114), as well as surah al-Fatihah (01) before his death. He was a prolific author who excelled in a number of sciences, most notably hadeeth.
The second author was his student, Jalal al-Deen al-Suyooti, or ‘Abd al-Rahman ibn Abu Bakr. He was distinguished in the areas of fiqh, usool, grammar, and logic. The first author was Jalal al-Deen al-Mahilli, or Muhammad ibn Ahmad, al-Shaafi’ee. This work was initiated by one author and finished by another after the death of the first.