He wrote in the introduction of his Tafseer book:
'I included in this book the commentary of the Quran and the other Quranic sciences; I adopted a useful approach to make it a brief and comprehensive textbook; I intended it to accomplish four objectives:
Firstly, citing a great number of statements of scholars in one small book to make it easier for the seekers of knowledge. The book includes the same information cited in the long references but briefly summarized and filtered with no room for redundancy ... I included all the Quranic sciences and the brief and most important conclusions, not the unneeded or irrelevant information.
Secondly, I cited some anecdotes and subtle benefits that can be rarely found in any other book because they are the product of my wisdom, experience, and knowledge imparted to me by my teachers or the anecdotes cited in other books.
Thirdly, I keenly illustrated the problems either by addressing the problematic topics or by eliminating the possibilities and explaining the general points.
Fourthly, I verified the statements of past commentators of the Quran, identifying the authentic and inauthentic and the preponderant and the outweighed; this is because the opinions are of different levels (of authenticity); some are authentic and can be relied on as evidence, others are false and should simply be overlooked and rejected, and a third category includes those that are possibly authentic and possibly inauthentic. This possibility may be equal or not, and there are other levels in between as well. I classified the statements and opinions of scholars into different categories in order to identify each category easily marked with certain expressions indicating each of them; those declared false or void were referred to as 'weak or far-fetched', underlining that there are other preponderant, stronger, or most famous ones outweighing them and then citing the preponderant ones or remarking that 'such-and-such was said' so as not to attribute to anyone what he has not actually stated...''[110]"
Allaah Knows best.
'I included in this book the commentary of the Quran and the other Quranic sciences; I adopted a useful approach to make it a brief and comprehensive textbook; I intended it to accomplish four objectives:
Firstly, citing a great number of statements of scholars in one small book to make it easier for the seekers of knowledge. The book includes the same information cited in the long references but briefly summarized and filtered with no room for redundancy ... I included all the Quranic sciences and the brief and most important conclusions, not the unneeded or irrelevant information.
Secondly, I cited some anecdotes and subtle benefits that can be rarely found in any other book because they are the product of my wisdom, experience, and knowledge imparted to me by my teachers or the anecdotes cited in other books.
Thirdly, I keenly illustrated the problems either by addressing the problematic topics or by eliminating the possibilities and explaining the general points.
Fourthly, I verified the statements of past commentators of the Quran, identifying the authentic and inauthentic and the preponderant and the outweighed; this is because the opinions are of different levels (of authenticity); some are authentic and can be relied on as evidence, others are false and should simply be overlooked and rejected, and a third category includes those that are possibly authentic and possibly inauthentic. This possibility may be equal or not, and there are other levels in between as well. I classified the statements and opinions of scholars into different categories in order to identify each category easily marked with certain expressions indicating each of them; those declared false or void were referred to as 'weak or far-fetched', underlining that there are other preponderant, stronger, or most famous ones outweighing them and then citing the preponderant ones or remarking that 'such-and-such was said' so as not to attribute to anyone what he has not actually stated...''[110]"
Allaah Knows best.
Here is some of the benefits of the Tasfīr for those who have Taqwa.
﴾ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ﴿
This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqun. 2:2
ibn Jauzay here explains the this Ayah from Surah Barqarah with other Ayāt.
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• Guidance
﴾ هُدًى لِّلْمُتَّقِينَ﴿
A guidance to those who are Al-Muttaqun. 2:2
• Support
﴾ إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوا وَّالَّذِينَ هُم مُّحْسِنُونَ﴿
Truly, Allah is with those who fear Him (keep their duty unto Him), and those who are Muhsinun. 16:128
• Love
﴾ بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ﴿
Yes, whoever fulfils his pledge and fears Allah much; verily, then Allah loves those who are Al-Muttaqun. 3:76
• Provision in which he can’t Imagine
﴾ مَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا﴿
Then when they are about to fulfil their And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). 65:2
• Affairs made easy
﴾ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا﴿
whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him. 65:4
﴾ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ﴿
This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqun. 2:2
ibn Jauzay here explains the this Ayah from Surah Barqarah with other Ayāt.
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• Guidance
﴾ هُدًى لِّلْمُتَّقِينَ﴿
A guidance to those who are Al-Muttaqun. 2:2
• Support
﴾ إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوا وَّالَّذِينَ هُم مُّحْسِنُونَ﴿
Truly, Allah is with those who fear Him (keep their duty unto Him), and those who are Muhsinun. 16:128
• Love
﴾ بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ﴿
Yes, whoever fulfils his pledge and fears Allah much; verily, then Allah loves those who are Al-Muttaqun. 3:76
• Provision in which he can’t Imagine
﴾ مَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا﴿
Then when they are about to fulfil their And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). 65:2
• Affairs made easy
﴾ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا﴿
whosoever fears Allah and keeps his duty to Him, He will make his matter easy for him. 65:4
Imām Qurtubī on the Ayah:
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
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Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.
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Tafsīr:
Perhaps that you love the state of being at ease and leave off fighting. And it is evil for you that you overcome, belittle and turn away from your command (from fighting in the cause of Allah).
And this is absolutely correct. Just as (was) concordant in the lands of Al-Andalus.
They left off Jihād and they became cowards about fighting. Most of them fled/ran away (from it).
So the enemies seized control on the lands. And which lands?! The Enemies took prisoners, killed, enslaved and stole.
Inna lilāhi wa Inna ilahyi rājiūn.
That is what came about between our hands.
كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
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Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.
.
Tafsīr:
Perhaps that you love the state of being at ease and leave off fighting. And it is evil for you that you overcome, belittle and turn away from your command (from fighting in the cause of Allah).
And this is absolutely correct. Just as (was) concordant in the lands of Al-Andalus.
They left off Jihād and they became cowards about fighting. Most of them fled/ran away (from it).
So the enemies seized control on the lands. And which lands?! The Enemies took prisoners, killed, enslaved and stole.
Inna lilāhi wa Inna ilahyi rājiūn.
That is what came about between our hands.
Ibn Hazm al-Andalusī:
Men are divided in their opinions, which of those two disasters (separation, and breaking off) is the more cruel.
Each of them is a hard ascent, a bloody death, a black calamity, a year of drought; in each there is something repellent and hostile to the instincts of us all.
To the proud, noble, tender, affectionate, loyal soul nothing seems so calamitous as separation; for this comes upon a man as if of set purpose, these misfortunes seek him out deliberately and personally. And when the blow of separation falls, he cannot find any solace for his soul; he is unable to divert his thoughts in any direction, without discovering something to re-awaken his tragic passion and stimulate his grief, some new cause of pain, some new argument to emotion, some new encouragement to weep for his dear friend.
Breaking off on the other hand is an invitation to oblivion, the forerunner of the pulling up of tent pegs. To the yearning, susceptible, sentimental, excitable, inconstant soul breaking off is a great sickness, and very liable to prove fatal; whereas separation is a consolation, and brings a blessed forgetfulness.
For my own part death itself would be easier for me to face, than parting from my beloved; and breaking off only brings me sadness and, if it continue, may well provoke me to frenzy.
📚Ring of the Dove.
#storiesofalandalus #scholarsofAndalus #alandalus #love #friendship #الحب #الأندلس
Men are divided in their opinions, which of those two disasters (separation, and breaking off) is the more cruel.
Each of them is a hard ascent, a bloody death, a black calamity, a year of drought; in each there is something repellent and hostile to the instincts of us all.
To the proud, noble, tender, affectionate, loyal soul nothing seems so calamitous as separation; for this comes upon a man as if of set purpose, these misfortunes seek him out deliberately and personally. And when the blow of separation falls, he cannot find any solace for his soul; he is unable to divert his thoughts in any direction, without discovering something to re-awaken his tragic passion and stimulate his grief, some new cause of pain, some new argument to emotion, some new encouragement to weep for his dear friend.
Breaking off on the other hand is an invitation to oblivion, the forerunner of the pulling up of tent pegs. To the yearning, susceptible, sentimental, excitable, inconstant soul breaking off is a great sickness, and very liable to prove fatal; whereas separation is a consolation, and brings a blessed forgetfulness.
For my own part death itself would be easier for me to face, than parting from my beloved; and breaking off only brings me sadness and, if it continue, may well provoke me to frenzy.
📚Ring of the Dove.
#storiesofalandalus #scholarsofAndalus #alandalus #love #friendship #الحب #الأندلس
The Madhab of Imām al-Awzā’ī (d. 157 H.) is the first jurisprudential school that the people of al-Andalus knew.
Al-Ḥumaidī said in the biography of Sa’sa’ah b. Salām:
❝He was Andalusi, Faqīh, one of the companions of al-Awzā’ī, and he was the first to introduce the Awzā'ī school into al-Andalus. He died in the year 192 H.❞
• Source: al-Muqtabas, pg. 237.
Adh-Dhahabī said:
❝Al-Awzā’ī had an independent Madhab, which was followed by the Fuqahā of Shām for a while, and the Fuqahā of al-Andalus for another while; and then it went extinct.❞
• Source: Siyar A’lām an-Nubalā, (7/117).
‘Abd al-Bāset al-Fākhūrī said:
❝The people of Shām and their neighbors and the people of al-Andalus followed on the Awzā’ī Madhab for about two hundred and twenty years.❞
• Source: Tuḥfat al-Anām Mukhtasar Tārīkh al-Islām, pg. 82.
↪️Then it was followed by the Madhab of Imām Mālik (d. 179 H.).
Al-Ḥumaidī said in the biography of Ziyād b. ‘Abd ar-Raḥman b. Ziyād:
❝He was the first to introduce into al-Andalus the jurisprudence of Mālik ibn Anas. And before this it was followed the Awzā’ī Madhab [in al-Andalus], Ziyād died in al-Ándalus the year 193, and it was also said that he died in the year 199. Ibn Ḥazm said: he died in the year 204.❞
• Source: al-Muqtabas, pg. 212.
↪️And followed, by last, by the Madhab of Imām Dāwūd adh-Dhāhirī (d. 270 H.).
Ibn al-Farḍī said in the biography of ‘Abd-Allāh b. Muḥammad b. Qāsim al-Qurtubī:
❝He went to Iraq, he met Abū Sulaymān Dāwūd al-Qiyāsī, and wrote about him all his books and introduced him into al-Andalus. He was followed by the people of his time, the knowledge of Dāwūd was the majority, and he considered the knowledge of Mālik, although he was inclined to the knowledge of Dāwūd and his arguments. He met al-Muznī and transmitted his Ḥadīth, and he was noble. He died in the year 272.❞
• Source: Tārīkh ‘Ulamā al-Andalus, (1/378).
Al-Ḥumaidī said in the biography of Sa’sa’ah b. Salām:
❝He was Andalusi, Faqīh, one of the companions of al-Awzā’ī, and he was the first to introduce the Awzā'ī school into al-Andalus. He died in the year 192 H.❞
• Source: al-Muqtabas, pg. 237.
Adh-Dhahabī said:
❝Al-Awzā’ī had an independent Madhab, which was followed by the Fuqahā of Shām for a while, and the Fuqahā of al-Andalus for another while; and then it went extinct.❞
• Source: Siyar A’lām an-Nubalā, (7/117).
‘Abd al-Bāset al-Fākhūrī said:
❝The people of Shām and their neighbors and the people of al-Andalus followed on the Awzā’ī Madhab for about two hundred and twenty years.❞
• Source: Tuḥfat al-Anām Mukhtasar Tārīkh al-Islām, pg. 82.
↪️Then it was followed by the Madhab of Imām Mālik (d. 179 H.).
Al-Ḥumaidī said in the biography of Ziyād b. ‘Abd ar-Raḥman b. Ziyād:
❝He was the first to introduce into al-Andalus the jurisprudence of Mālik ibn Anas. And before this it was followed the Awzā’ī Madhab [in al-Andalus], Ziyād died in al-Ándalus the year 193, and it was also said that he died in the year 199. Ibn Ḥazm said: he died in the year 204.❞
• Source: al-Muqtabas, pg. 212.
↪️And followed, by last, by the Madhab of Imām Dāwūd adh-Dhāhirī (d. 270 H.).
Ibn al-Farḍī said in the biography of ‘Abd-Allāh b. Muḥammad b. Qāsim al-Qurtubī:
❝He went to Iraq, he met Abū Sulaymān Dāwūd al-Qiyāsī, and wrote about him all his books and introduced him into al-Andalus. He was followed by the people of his time, the knowledge of Dāwūd was the majority, and he considered the knowledge of Mālik, although he was inclined to the knowledge of Dāwūd and his arguments. He met al-Muznī and transmitted his Ḥadīth, and he was noble. He died in the year 272.❞
• Source: Tārīkh ‘Ulamā al-Andalus, (1/378).
REVISING YOUR KNOWLEDGE
Abdullah bin Umar narrated that the Messenger of Allah (ﷺ)said: "The example of the carrier of the Qur'ān is like no other than the owner of a camel whose (camel's) feet are bound by a cord; if he guards over it, he will keep it under control, but if he releases it, it will run away." Bukhari, Muslim, and Mālik collected this hadith.
Imām ibn 'Abdil-Barr al-Andalsuī said: -
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"In this Hadith is a proof that whosoever does not revise his knowledge will lose it, whoever he may be because their knowledge at that time was the Qur'ān and nothing else, and if the Qur’ān which has been made easy to remember is lost without revision, then what about other types of knowledge?! And the best type of knowledge is that of which its foundation is perfected and its branches are memorized, and that which leads to Allah and that which pleases Him." -
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Hilyatu Tālibil 'ilm (The Etiquette of Seeking Knowledge) Shaykh Bakr Abū Zayd p.65
Abdullah bin Umar narrated that the Messenger of Allah (ﷺ)said: "The example of the carrier of the Qur'ān is like no other than the owner of a camel whose (camel's) feet are bound by a cord; if he guards over it, he will keep it under control, but if he releases it, it will run away." Bukhari, Muslim, and Mālik collected this hadith.
Imām ibn 'Abdil-Barr al-Andalsuī said: -
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"In this Hadith is a proof that whosoever does not revise his knowledge will lose it, whoever he may be because their knowledge at that time was the Qur'ān and nothing else, and if the Qur’ān which has been made easy to remember is lost without revision, then what about other types of knowledge?! And the best type of knowledge is that of which its foundation is perfected and its branches are memorized, and that which leads to Allah and that which pleases Him." -
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Hilyatu Tālibil 'ilm (The Etiquette of Seeking Knowledge) Shaykh Bakr Abū Zayd p.65
Poem from a famous well known poet from al-Andalus, Lisān ad-Dīn ibn al-Khatīb. In this poem it speaking highly of one of the Kings of Al-Andlaus, Garnāda, Abu Hajāj Yusuf ibn Nasir. -
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طابَتْ بوجودِكَ أنْدَلُسٌ
حسُنَتْ بجوارِكَ مُرتَفَقا
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إنْ طافَ بها شيْطانُ عِدىً
يبْغي بسَمائِكَ مُسْتَرَقا
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أو جاسَ خِلالَ منازِلها
قذَفَتْهُ سُعودُكَ فاحْتَرَقا
-
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طابَتْ بوجودِكَ أنْدَلُسٌ
حسُنَتْ بجوارِكَ مُرتَفَقا
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إنْ طافَ بها شيْطانُ عِدىً
يبْغي بسَمائِكَ مُسْتَرَقا
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أو جاسَ خِلالَ منازِلها
قذَفَتْهُ سُعودُكَ فاحْتَرَقا
-