Tafsir Al-Kabir)

A Scholarly Review of the Methodology of Imam Fakhr al-Din al-Razi in Tafsir Mafatih al-Ghayb (Tafsir al-Kabir)

Sajid Mahmood 1, Muhammad Riaz Khan Al-Azhari 2, Irfanullah 3

1(PhD) Research Scholar, Department of Islamic and Religious Studies, Hazara University, Mansehra, KPK, Pakistan 2Asst. Professor, Department of Islamic and Religious Studies, Hazara University, Mansehra, KPK, Pakistan 3Asstt. Professor, Department of Islamic Studies and Research, University Of Science and Technology, Bannu, KPK, Pakistan Received: July 22, 2016 Accepted: October 3, 2016 ABSTRACT

Allah has sent down the Holy Quran for the complete guidance of mankind. To understand the meanings of Quran, the science of Tafsir was introduced. The literal meaning of Tafsir is to clarify and its conventional meaning is explaining the meaning of the Holy Quran. It was started in prophetic era. It has two major types i.e Tafsir bil- Mathur and Tafsir bil-Ray. Basically every Mufassir’s Tafsir will be different from the other. Some will explain in the light of a certain science, while others try to cover all the sciences of Tafsir. Some prefer their Tafsir to be concise, while others prefer comprehensiveness. Some will explain in Arabic, some in Persian and other in Urdu. Therefore the books of Tafsir are numerous to account. Among these one is Tafsir al-Kabir of Imam Fakhr al-Din al-Razi. Its real name is Mafatih al-Ghayb but it is better known by Tafsir al-Kabir. It contains numerous features. In this article the methodology and some prominent features of this Tafsir is reviewed in a scholarly manner. Main topics of this article: 1. Introduction of Imam Fakhr al-Din al-Razi 2. Introduction of Tafsir al-Kabir 3. Methodology and prominent features of Tafsir al-Kabir 4. Comments of various Muslim scholars about Tafsir al-Kabir KEYWORDS: Mafatih al-Ghayb, Fakhr al-Din al-Razi, Tafsir, Tafsir al-Kabir

INTRODUCTION

The Holy Quran is the last book of Allah in which the guiding principles of life have been described according to the will of Allah. It is not easy for everyone to understand these principles. For this purpose Allah almighty has chosen some persons who are known as interpreters of the Holy Quran. Among those the first one is the Holy prophet (SAW) because Allah revealed this book to him. It was the duty of the Prophet (SAW) to clarify and explain the Holy Quran to the People. Allah says [1]: ِ ِ ِ ِ ِ ِ ِ ِ "َ وْأَﻧـَﺰْﻟﻨَﺎ إﻟَْﻴ َﻚ ّ اﻟﺬْﻛَﺮ ﻟُﺘـَﺒـَّﲔ ﻟ ِﻠﻨﱠﺎس َ ﻣﺎ ﻧـُّﺰَل "إﻟَْﻴﻬْﻢ "إ “And we revealed to you the Reminder, that you may clarify to the people what was revealed to them”. The Holy Quran has been revealed in Arabic language. Allah says[2]: ِ ِ ِ ِ ِِ ِ ِ ِ ِ ِِ ِِ ٍ ِ ٍ َ "وإﻧﱠﻪ ُ ﻟََﺘـْﻨﺰ ُﻳﻞ َ ر ّب اﻟَْﻌﺎﻟَﻤ َﲔ ﻧـََﺰَل ﺑﻪ ﱡ اﻟﺮ ُوح ْ اﻷَﻣ ُﲔ َ ﻋَﻠﻰ َ ﻗـْﻠﺒ َﻚ ﻟﺘَ ُﻜ َﻮن ﻣ َﻦ اﻟُْﻤْﻨﺬر َﻳﻦ ﺑﻠ َﺴﺎن َ ﻋَﺮٍِّﰊ ُ ﻣﺒﲔ" ﻣ “It is a revelation from the Lord of the Worlds. The Honest Spirit came down with it. Upon your heart, that you may be one of the warners, in a clear Arabic tongue”. At the time of revelation of the Holy Quran, the language of those people was Arabic, so they faced no problem in understanding the meanings of the Holy Quran, but where they found any difficulty, they asked directly from the Holy prophet (SAW). After the Holy prophet (SAW) his faithful companions and then companions of the companions became the expert of the science of Tafsir. The word Tafsir means to explain. Allah says[3]: ِ ِﱠ ِ ِ ِ ِ َ "وَﻻ َ ْﺗُﻮﻧَ َﻚ ﲟَﺜٍَﻞ إﻻ ﺟْﺌـﻨَ َﺎك ْﳊَّﻖ َو ْأَﺣ َﺴ َﻦ َﺗـْﻔﺴ ًﲑا" “And no example do they bring but We revealed to you the truth and the better explanation”. Ibn Manzoor al-Afriqi writes[4]: ﱠ ِ " َاﻟﻔ ْﺴُﺮ : َ ﻛ ْﺸ ُﻒ اﳌﻐَﻄّﻰ، ﱠواﻟﺘـْﻔﺴﲑ َ ﻛﺸﻒ اﳌﺮاد َ ﻋ ِﻦ اﻟﻠْﻔﻆ اﳌ ْﺸﻜﻞ" ”Al- Fasar means to unveil something and during Taُ fsir difficultُ words are unveiledُ to explain“

*Corresponding Author: Sajid Mahmood (PhD) Research Scholar, Department of Islamic and Religious Studies, Hazara University, Mansehra, KPK, Pakistan

88 Mahmood, 2016

Allama Zarkashi writes[5]: ِ ِ ِِ ِ ِ ِ ِ ِِِ ٍ ﱠ ِ ﱠ ِ ِ ِ ِِ ِ ِ ِ ﱠ"اﻟﺘـْﻔﺴﲑ ُ ﻋْﻠٌﻢ ﻳـُْﻌَﺮ ُف ﺑﻪ َ ﻓـْﻬُﻢ ﻛﺘَﺎب ﱠ ا اﻟُْﻤَﻨـﱠﺰل َ ﻋَﻠﻰ ﻧَﺒﻴّﻪ ُ ﳏَﱠﻤﺪ َ ﺻﻠﻰ ﱠ ا ُ َ ﻋﻠَْﻴﻪ َ و َﺳﻠَﻢ َ وَﺑـﻴَ ُﺎن َ ﻣَﻌﺎﻧﻴﻪ َو ْاﺳﺘ ْﺨَﺮ ُاج ْأَﺣ َﻜﺎﻣﻪ َوﺣ َﻜﻤﻪ" “The knowledge by which that book of Allah which is revealed to His messenger Hadrat Muhammad (SAW) is understood, its meanings explained, and its rulings and wisdom derived”.

Introduction of Imam Razi Abu Abdullah Muhammad bin Umar bin Hussain bin Hassan bin Ali, al-Tamimi, al.Bakri, al -Tabristani, al- Razi, Fakhr al-Din, known as ibn al-Khatib, al-Shafi‘i, the Imam of Ilm Kalam, a major jurist of the Shafi‘I school, commentator of the Holy Quran, a great philosopher, mathematician, astronomer and physician. Dr Muhammad Hussain al-Dhahabi about Imam Razi writes [6]: "أﺑﻮ ﻋﺒﺪ ﷲ، ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺑﻦ اﳊﺴﲔ ﺑﻦ اﳊﺴﻦ اﺑﻦ ّ ﻋﻠﻰ، اﻟﺘﻤﻴﻤﻰ، اﻟﺒﻜﺮى، اﻟﻄﱪﺳﺘﺎﱏ، اﻟﺮازى، ﱠاﳌﻠﻘﺐ ﺑﻔﺨﺮ اﻟﺪﻳﻦ، واﳌﻌﺮوف ﺑﻦ اﳋﻄﻴﺐ اﻟﺸﺎﻓﻌﻰ،ﻛﺎن رﲪﻪ ﷲ ﻓﺮﻳﺪ ﻋﺼﺮﻩ، ﻋﺼﺮﻩ، وﻣﺘﻜﻠﻢ زﻣﺎﻧﻪ، ﲨﻊ ﻛﺜﲑا ً ﻣﻦ اﻟﻌﻠﻮم وﻧﺒﻎ ﻓﻴﻬﺎ، ﻓﻜﺎن إﻣﺎﻣﺎ ً ﰱ اﻟﺘﻔﺴﲑ واﻟﻜﻼم، واﻟﻌﻠﻮم اﻟﻌﻘﻠﻴﺔ، وﻋﻠﻮم اﻟﻠﻐﺔ" Ibn al-Athir writes [7]: ِ ِ ِ ِ ِ ِِ "ﻓُ ْﺨُﺮ ّ اﻟﺪ ِﻳﻦ أَﺑُﻮ اﻟَْﻔ ْﻀِﻞ َُ ﳏﱠﻤُﺪ ﺑْ ُﻦ ُ ﻋَﻤَﺮ ﺑْ ِﻦ َ ﺧﻄﻴﺐ ﱠ اﻟﺮ ِّي، َ وَﻛ َﺎن إَﻣ َﺎم ْ اﻟﺪﱡﻧـﻴَﺎ ﰲ َﻋ ْﺼﺮﻩ" “Fakhr al-Din al- Razi was the Imam of the whole world of his time”. Birth Ibn Khallikan writes[8]: "وﻛﺎﻧﺖ وﻻدة ﻓﺨﺮ اﻟﺪﻳﻦ ﰲ اﳋﺎﻣﺲ واﻟﻌﺸﺮﻳﻦ ﻣﻦ ﺷﻬﺮ رﻣﻀﺎن ﺳﻨﺔ أرﺑﻊ وأرﺑﻌﲔ، وﻗﻴﻞ ﺛﻼث وأرﺑﻌﲔ وﲬﺴﻤﺎﺋﺔ، ﻟﺮي" “He was born in Ray (Iran) on 25 th , Ramadan, 544H or 543H”. Education and Teachers Ibn Khallikan writes[9]: " وﻛﺎن ﻣﺒﺪأ اﺷﺘﻐﺎﻟﻪ ﻋﻠﻰ واﻟﺪﻩ إﱃ أن ﻣﺎت، ﰒ ﻗﺼﺪ اﻟﻜﻤﺎل اﻟﺴﻤﺎﱐ واﺷﺘﻐﻞ ﻋﻠﻴﻪ ﻣﺪة، ﰒ ﻋﺎد إﱃ اﻟﺮي واﺷﺘﻐﻞ ﻋﻠﻰ اﺪ اﳉﻴﻠﻲ وﻗﺮأ ﻋﻠﻴﻪ ﻣﺪة ﻃﻮﻳﻠﺔ ﻋﻠﻢ اﻟﻜﻼم واﳊﻜﻤﺔ" “He got early education from his father. After his father’s death, he became a student of Kamal Sam‘ani. Then he came back to Ray and learned Ilm Kalam and Philosophy from al-Mujid al-Jeli”. Students Hafiz al-Dhahabi writes about the students of Imam al-Razi[10]: ِ "وﻣﻦ ﺗﻼﻣﺬﺗﻪ ﻣﺼﻨّﻒ " اﳊﺎﺻﻞ ج" ّ اﻟﺪﻳﻦ َُ ﳏﱠﻤﺪ ﺑْﻦ اﳊُ َﺴْﲔ اﻷُْرَﻣ ّﻮي، وﴰﺲ ّ اﻟﺪﻳﻦ َ ﻋْﺒﺪ اﳊﻤﻴﺪ ﺑْﻦ ﻋﻴﺴﻰ اﳋُ ْﺴُﺮوﺷﺎﻫﻲ، واﻟﻘﺎﺿﻲ ﴰﺲ ّ اﻟﺪﻳﻦ اﳋَُﻮﻳّﻲ، وﳏﻴﻲ ّ اﻟﺪﻳﻦ ﻗﺎﺿﻲ ﻣﺮﻧﺪ" ﻗﺎﺿﻲ

Important books Ibn Kathir writes about the books of Imam Razi[11]: ِ ِ ِ ِ ِ ِ ِ ِ ِ ٍ ِ ِ " أﺣﺪ اﻟﻔﻘﻬﺎء اﻟﺸﺎﻓﻌﻴﺔ ْاﻟَﻤ َﺸﺎﻫﲑ ﱠﻟﺘ َﺼﺎﻧﻴﻒ اﻟْﻜﺒَﺎر َو ّاﻟﺼﻐَﺎر َْ ﳓﻮ ﻣ ْﻦ ﻣ َﺎﺋـَْﱵ" “He is one of those Shafi’I jurists who are famous for writing short and long books. He is the author of about two hundred books”. Some important books of Imam al-Razi: 1. Mafatih al-Ghayb which is famous as Tafsir al-Kabir. 2. Tafsir Surah al-Fatiha. It is the first volume of Tafsir al-Kabir. 3. Al-Matalib al-Aliya 4. Al-Bayan wa al-Burhan fi al-Radd ala Ahl al-Zaygh wa al-Tughyan 5. Al-Mahsul fi ‘Ilm al-Usool 6. Nihayat al ‘Uqool fi Dirayat al-Usool 7. Risala al-Huduth 8. Sharh al-Isharat Ibn Sina 9. Sharh Asma’ Allah al-Husna 10. Sharh al-Wajiz fil Fiqh lil-Ghazali

Death Ibn Khallikan writes about the date of death and place of burial of Imam Razi[12]: "وﺗﻮﰲ ﻳﻮم اﻻﺛﻨﲔ، وﻛﺎن ﻋﻴﺪ اﻟﻔﻄﺮ، ﺳﻨﺔ ﺳﺖ وﺳﺘﻤﺎﺋﺔ ﲟﺪﻳﻨﺔ ،ﻫﺮاة ودﻓﻦ آﺧﺮ اﻟﻨﻬﺎر ﰲ اﳉﺒﻞ اﳌﺼﺎﻗﺐ ﻟﻘﺮﻳﺔ ﻣﺰداﺧﺎن" “He died on Monday, 1 st Shawwal, 606H in Herat (Afghanistan), and was buried in the village “Muzdah Khan” in Herat”. Cause of death Ibn Kathir writes about the cause of death of Imam al-Razi[13]: ِ ِ َ "ﻛ َﺎن ﻳَﻌ ُﻆ َ وﻳـَﻨَ ُﺎل ﻣ َﻦ اﻟﻜﺮاﻣﻴﺔ وﻳﻨﺎﻟﻮن ﻣﻨﻪ ﺳﺒﺎ وﺗﻜﻔﲑا ﻟﻜﺒﺎﺋﺮ، وﻗﻴﻞ إﻢ وﺿﻌﻮا ﻋﻠﻴﻪ ﻣﻦ ﺳﻘﺎﻩ ﲰﺎ ﻓﻤﺎت " ﻓﻤﺎت

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It is said that, he was against the Karamiyyah. He condemned them, and they degraded him. At last, they gave him poison. As a result, he died.

Introduction to Tafsir al-Kabir It is very comprehensive Tafsir. Dar al-Fikr, Beirut, Lebanon has published it in thirty two volumes. Muslim scholars say that Tafsir ibn kathir is the most concise and matchless from a narrative point of view. So there is no parallel to Tafsir al-Kabir in relation to sciences of Reason. This Tafsir is famous in the name of Tafsir al-Kabir but its original name is Mafatih al-Ghayb. One can evaluate this Tafsir from the interpretation of Surah al-Fatiha. About it, he has written[14]: ِ ِ ِ ِ ِِ ِ ِ ِ ِِ ِِ ِ ٍ ِ ِ ِ ِ ْ "اﻋﻠَْﻢ أَﻧﱠﻪ ُ َ ﻣﱠﺮ َ ﻋﻠَﻰ ﻟ َﺴﺎﱐ ﰲ ﺑـَْﻌ ِﺾ ْاﻷَْوﻗَﺎت ﱠ أَن َ ﻫﺬﻩ ﱡاﻟﺴ َﻮرَة اﻟْ َﻜﺮﳝَﺔ َ ُ ﳝْﻜ ُﻦ ْ أَن ﻳُ ْﺴَﺘـْﻨـَﺒ َﻂ ﻣ ْﻦ َﻓـَﻮاﺋﺪَﻫﺎ َوﻧـََﻔﺎﺋﺴَﻬﺎ َ ﻋ َﺸَﺮةُ َ آﻻف َﻣ ْﺴﺄَﻟَﺔ، ﻓَ ْﺎﺳَﺘـْﺒـَﻌَﺪ َ ﻫَﺬا ﺑـَْﻌ ُﺾ ْاﳊُ ﱠﺴﺎد، َ ﻓـَﻠﱠﻤﺎ َ ﺷَﺮْﻋ ُﺖ ﰲ ﺗَ ْﺼﻨﻴﻒ َ ﻫَﺬا ﻫ ِ ِ ِِ ِ ِ ِ ِ ِ ِ ِ اﻟْﻜﺘَﺎب، ﻗَ ْﺪﱠﻣ ُﺖ َ ﻫﺬﻩ اﻟُْﻤَﻘّﺪَﻣﺔ َ ﻟَﺘﺼﲑ َ َﻛ ﱠﺎﻟﺘـْﻨﺒﻴﻪ َ ﻋَﻠﻰ ﱠ أَن َ ﻣﺎ ذََﻛْﺮَﻩ ُ ْ أَﻣٌﺮ ُ ﳑْﻜ ُﻦ ْاﳊُ ُﺼﻮل" “I think that I can derive ten thousand rulings from this Surah, but some opponents considered it wrong. When I started this Tafsir, I wrote its preface first that people come to know about what I had described is possible to achieve”. That’s why, he has written the interpretation of Surah al-Fatiha in a separate volume, which consists of three hundred pages”. Sources of Tafsir al-Kabir This Tafsir contains the Quotations of different exegetes, like Ibn Abbas (RA), Ibn Kalbi, Mujahid, Qatadah, Suddi, Saeed bin Jubair etc. He followed the Quotations of Asma'i, Abu Ubaidah, Farra, Zujaj and Mabrad in grammar. He narrated from the Tafasir of Maqatil bin Suleman, Abu Ishaq al-Ta'labi, Abu al-Hassan Ali bin Ahmad al-Wahidi, Ibn Qutaibah, Ibn Jareer and Abu Bakkr al-Baqelani. He also narrated from Mu'tazelah scholars, like Abu Muslim al-Asfahani, Qadi Abdul Jabbar and Zamakhshari[15]. Methodology and Features of Tafsir al-Kabir Some prominent features of this Tafsir are: 1: Description of Other’s Quotations “The explanation, grammatical composition and background of revelation, and all the narrations related to them have been described by Imam al-Razi in an organized manner with clarity and detail. Thus, the number of sayings in explanation of a particular verse are reproduced together and easily observed. In other Tafasir these discussions are generally scattered or disorganized, due to which it becomes time consuming. But in Tafsir al-Kabir they can be found at one place and well organized”[16]. Imam al-Razi presents large number of Quotations of different Mufassireen in the interpretation of a verse, and at the end he clarifies the superior quotation. For example: :[he writes[17 ( اﱂ ) Under ِ ِ ِِ ِ ِِ ِ ِ َ"واﻟُْﻤ ْﺨﺘَ ُﺎر ﻋْﻨَﺪ ْ أَﻛﺜَﺮ اﻟُْﻤ َﺤّﻘﻘ َﲔ ﻣ ْﻦ َ ﻫﺬﻩ ْاﻷَْﻗـَﻮال أَﻧـﱠَﻬﺎ ْ أَﲰَﺎء ُ ﱡاﻟﺴَﻮر" 2: Description of Qira’at He describes different Qira’at, because there is a possibility of differences in meanings in each Qira’at. Sometime the “E’rab” of Ayah is different due to Qira’at[18]. 3: Methodology in Hadith There is a very short number of Ahadith of the Holy prophet (SAW) and narrations of the companions and the successors in Tafsir al-Kabir, and there is no investigation about their validity[19]. Often he ignores the whole Sanad, sometimes; he mentions only the name of companion or successor. For example[20]: ﱠ ِ ﱠ ِ ٍ ِ ِ ﱡ ِ ِ ِﱠ ِ ِ " َﻗـْﻮﻟُﻪ ُ َ ﺻﻠﻰ ﱠ ا ُ َ ﻋﻠَْﻴﻪ َ و َﺳﻠَﻢ « َﺳَﺘـْﻔَﱰُق ﱠ أُﻣِﱵ َ ﻋﻠَﻰ ﺛََﻼث َو َﺳْﺒﻌ َﲔ ﻓْﺮﻗَﺔ ً : ُ ﻛﻠُﻬْﻢ ﰲ اﻟﻨﱠﺎر إﻻ ﻓْﺮﻗَﺔ ً َ »واﺣَﺪ ةً »و 3: Description of Poetry For the purpose of literal meaning and “Fasahat o Balaghat”, he also included poetry. For example[21]: ِ ِ ِ ٍ ِ ِِ َ " أَﻳـﱡَﻬﺎ ُ اﻟﻨﱠﺎس َ ﻛْﻢ ﱠ ﻣ ْﻦ َ ﻓـﻠَﻚ ... َْ ﲡﺮي ُاﻟﻨﱡﺠ ُﻮم ﺑﻪ َو ﱠاﻟﺸْﻤ ُﺲ َواﻟَْﻘَﻤُﺮ ِ ِ ِ ِ ِ ِ ِِ َ ﻫٌّﲔ َ ﻋﻠَﻰ ﱠ ا َ ﻣﺎﺿﻴﻨَﺎ َ وَﻏﺎﺑُﺮَ ... ﻓََﻤﺎ ﻟَﻨَﺎ ﰲ ﻧـََﻮاﺣﻲ َ ﻏْﲑﻩ َﺧﻄَُﺮ" 4: Methodology in Causes of Revelation There are two kinds of verses of the Holy Quran. The first kind of verses is those that Allah sent down without reference to an incident or enquiry by anyone. The second kind of verses that were revealed in reference to an incident, this is called causes of revelation of such Surah[22]. Without knowing the causes of revelation of the verses, anyone cannot understand the meaning of the verses. Shah Wali Ullah writes under “The reasons for not understanding the meaning of the Holy Quran”: One reason for not understanding the Holy Quran is[23]: "وﺣﻴﻨﺎ ً ﻟﻠﻐﻔﻠﺔ ﻋﻦ أﺳﺒﺎب اﻟﻨﺰول"

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“Unaware of the reason for revelation”. Imam al-Razi presents causes of revelation where necessary. He often attributed them to the Companions. For example: ِ ِ ِ ِ " ﻳَ ْﺴﺄَﻟُﻮﻧَ َﻚ َ ﻋ ِﻦ ْاﻷَْﻧـَﻔﺎل ﻗُِﻞ ْاﻷَْﻧـَﻔ ُﺎل ﱠ َو ﱠاﻟﺮُﺳﻮل He narrated under this verse[24], ِ ٍ ِ ِ ٍ ِِ ِ ِ ِِ ِ ِ ﱠ ِ َ "وَﻋ ْﻦ َ ﺳْﻌﺪ ﺑْ ِﻦ ِ أَﰊ َ وﻗﱠﺎص أَﻧﱠﻪ ُ ﻗَ َﺎل : ﻗُﺘ َﻞ أَﺧﻲ ُ ﻋَﻤْﻴـٌﺮ ﻳـَْﻮَم ﺑَْﺪر َﻓـَﻘَﺘـْﻠ ُﺖ ﺑﻪ َ ﺳْﻌَﺪ ﺑْ َﻦ اﻟَْﻌﺎﺻﻲ َو َأَﺧْﺬ ُت َ ﺳْﻴـَﻔﻪ ُ ﻓَﺄَ ْﻋ َﺠﺒَِﲏ ﻓَﺠْﺌ ُﺖ ﺑﻪ إَﱃ َ رُﺳﻮل ﱠ ا َ ﺻﻠﻰ ﱠ ا ُ َ ﻋﻠَْﻴﻪ ﻋ ﱠ … ِ ِ ﱠ ِ ﱠ ِ ِ ِ ِ ِ ِ ِ َ و َﺳﻠَﻢ، َ ﻓـُﻘْﻠ ُﺖ َ ﺣﱠﱴ َ ﺟﺎءَﱐ َ رُﺳﻮل ﱠ ا َ ﺻﻠﻰ ﱠ ا ُ َ ﻋﻠَْﻴﻪ َ و َﺳﻠَﻢ َ وﻗَْﺪ أُﻧْﺰﻟَ ْﺖ ُ ﺳ َﻮرة ُ ْاﻷَْﻧـَﻔﺎل َ ﻓـَﻘ َﺎل : َ َ ﺳْﻌُﺪ « إﻧﱠ َﻚ َ ﺳﺄَﻟَْﺘﲏ ﱠاﻟﺴْﻴ َﻒ َ وﻟَْﻴ َﺲ ﱄ َ وإﻧﱠﻪ ُ ﻗَْﺪ / َ ﺻ َﺎر ﱄ "»ﻓَ ُﺨْﺬﻩ ُ 5: Methodology in Fiqh Imam Razi was a great jurist, so he discusses the rulings relating to Fiqh with detailed arguments. He discusses the School of thought of different jurists; especially he presents large number of arguments in the support of Imam Shafi. Dr Muhammad Hussain al-Dhahabi writes[25]: ِ "ﰒ إن اﻟﻔﺨﺮ اﻟﺮازى ﻻ ﻳﻜﺎد ﳝﺮ ﻳﺔ ﻣﻦ آت اﻷﺣﻜﺎم إﻻ وﻳﺬﻛﺮ ﻣﺬاﻫﺐ اﻟﻔﻘﻬﺎء ﻓﻴﻬﺎ، ﻣﻊ ﺗﺮوﳚﻪ ﳌﺬﻫﺐ اﻟﺸﺎﻓﻌﻰ - اﻟﺬى ﻳُﻘﻠُّﺪﻩ - ﻷدﻟﺔ واﻟﱪاﻫﲔ" 6: Description of Erring sects Any interpolations introduced by the erring sects and intellectuals in the meaning of a verse has been described in full and then rejected with detailed arguments. In this way, he includes in it strong refutation of all the erring sects of his time, namely Mu‘tazilah, Ibahiyyah, Mujassimah, Jahmiyyah etc. But some Muslim scholars consider that he criticizes Mu‘tazilah with weak arguments. Dr Muhammad Hussain al-Dhahabi writes[26]: " ﰒ إﻧﻪ - ﱡ ﻛﺴِّﲎ ﻳﺮى ﻣﺎ ﻳﺮاﻩ أﻫﻞ ﱡاﻟﺴﻨﱠﺔ، وﻳﻌﺘﻘﺪ ﺑﻜﻞ ﻣﺎ ﻳﻘﺮروﻧﻪ ﻣﻦ ﻣﺴﺎﺋﻞ ﻋﻠﻢ اﻟﻜﻼم - ﻻ ﻳﺪع ﻓﺮﺻﺔ ﲤﺮ دون أن ﻳﻌﺮض ﳌﺬﻫﺐ اﳌﻌﺘﺰﻟﺔ ﺑﺬﻛﺮ أﻗﻮاﳍﻢ واﻟﺮد ﻋﻠﻴﻬﻢ، ردا ً ﻻ ﻳﺮاﻩ اﻟﺒﻌﺾ ﻛﺎﻓﻴﺎ ً وﻻ ﺷﺎﻓﻴﺎً " 7: Link between verses One of the main features of this Tafsir is, it presented the link between the verses and Surah. Imam Razi presents the link between verses in such an attractive way that the readers fully satisfy. He describes the relation between the ends of a Surah to the start of the next Surah. Sometimes, he does not agree with a single linkage, but he presents various linkages. Dr Muhammad Hussain al-Dhahabi writes[27]: "وﻗﺪ ُ ﻗﺮأت ﰱ ﻫﺬا اﻟﺘﻔﺴﲑ، ُﻓﻮﺟﺪت أﻧﻪ ﳝﺘﺎز ﺑﺬﻛﺮ اﳌﻨﺎﺳﺒﺎت ﺑﲔ اﻵت ﺑﻌﻀﻬﺎ ﻣﻊ ﺾ،ﺑﻌ وﺑﲔ اﻟﺴﻮر ﺑﻌﻀﻬﺎ ﻣﻊ ﺑﻌﺾ، وﻫﻮ ﻻ ﻳﻜﺘﻔﻰ ﺑﺬﻛﺮ ﻣﻨﺎﺳﺒﺔ واﺣﺪة ﺑﻞ ﻛﺜﲑا ً ﻣﺎ ﻳﺬﻛﺮ أﻛﺜﺮ ﻣﻦ ﻣﻦ أﻛﺜﺮ ﻳﺬﻛﺮ ﻣﺎ ﻛﺜﲑا ﻣﻨﺎﺳﺒﺔ" 8: Mathematics, Philosophy and other modern sciences Dr Muhammad Hussain al-Dhahabi writes[28]: ِ "ﻛﻤﺎ أﻧﻪ ﻳُﻜﺜﺮ ﻣﻦ اﻻﺳﺘﻄﺮاد إﱃ اﻟﻌﻠﻮم اﻟﺮﺿﻴﺔ واﻟﻄﺒﻴﻌﻴﺔ، وﻏﲑﻫﺎ ﻣﻦ اﻟﻌﻠﻮم اﳊﺎدﺛﺔ ﰱ اﳌﻠﱠﺔ، ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﰱ ﻋﻬﺪﻩ، ﻛﺎﳍﻴﺌﺔ اﻟﻔﻠﻜﻴﺔ وﻏﲑﻫﺎ، ﻛﻤﺎ أﻧﻪ ﻳﻌﺮض ﻛﺜﲑا ً ﻷﻗﻮال اﻟﻔﻼﺳﻔﺔ

ﻟﺮد واﻟﺘﻔﻨﻴﺪ، وإن ﻛﺎن ﻳﺼﻮغ أدﻟﺘﻪ ﰱ ﻣﺒﺎﺣﺚ اﻹﳍﻴﺎت ﻋﻠﻰ ﳕﻂ اﺳﺘﺪﻻﻻﺗﻪ اﻟﻌﻘﻠﻴﺔ، وﻟﻜﻦ ﲟﺎ ﻳﺘﻔﻖ وﻣﺬﻫﺐ أﻫﻞ ُاﻟﺴﻨﱠﺔ" “Imam al-Razi describes mathematics, natural sciences and other modern sciences, such as astronomy in abundance. While describing philosophy, he criticizes it fully. Although, describing Ilahiyat/Divinity, he himself gives rational arguments like other philosophers, but these arguments are agreeing Ahle Sunnat”. 9: Not mentioning the sources Imam al-Razi compiled his Tafsir by quotations of great books, but he does not mention the name of that book from where he quoted. Often, he does not mention the name of the person from whom he narrated. For example[29]: ِِ ِ ِ ِ ِ ِ ِ ِ ٍ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ ِ َ "وﻗَ َﺎل ﺑـَْﻌ ُﺾ اﻟَْﻌﺎرﻓ َﲔ : اﻟْﻌْﻠُ ﻢ ﲟَْﻨﺰﻟَﺔ اﻟَْﺒ ْﺤﺮ ﻓَﺄُ ْﺟﺮ َي ﻣْﻨﻪ ُ واد ُ ﰒ ﱠ ْ أُﺟﺮ َي ﻣ َﻦ اﻟَْﻮادي َ ﻧـْﻬٌﺮ ُ ﰒ ﱠ ْ أُﺟﺮ َي ﻣ َﻦ ْ اﻟﻨـﱠﻬﺮ َﺟْﺪَوٌل، ُ ﰒ ﱠ ْ أُﺟﺮ َي ﻣ َﻦ ْاﳉَْﺪَول َ ﺳﺎﻗﻴَﺔٌ، َ ﻓـﻠَْﻮ ْ أُﺟﺮ َي إَﱃ ْاﳉَْﺪَول ذَﻟ َﻚ اﻟَْﻮادي ﻟَﻐَﱠﺮﻗَﻪ ُ َوأَﻓْ َﺴَﺪﻩُ، ِ ِ َ وﻟَْﻮ َ ﺳ َﺎل ْ اﻟﺒَ ْﺤُﺮ إَﱃ اﻟَْﻮادي َ ﻷَﻓْ َﺴَﺪﻩُ" 10: Israeliyat and Tafsir al-Kabir The main feature of this Tafsir is, it has a little Israeliyat as arguments for the derivation of a ruling. Dr Abu Shuhabah writes[30]: "وﻣﻦ ﳑﻴﺰات ﻫﺬا اﻟﺘﻔﺴﲑ اﳉﻠﻴﻞ أﻧﻪ: ﻳﻜﺎد ﳜﻠﻮ ﻣﻦ اﻹﺳﺮاﺋﻴﻠﻴﺎت، وإذا ذﻛﺮ ﺷﻴﺌﺎ ﻓﺬﻟﻚ ﻷﺟﻞ أن ﻳﺒﻄﻠﻪ، وذﻟﻚ ﻛﻤﺎ ﺻﻨﻊ ﰲ ﻗﺼﺔ ﻫﺎروت وﻣﺎروت، وﻗﺼﺺ داود، وﺳﻠﻴﻤﺎن وﻏﲑﳘﺎ، ﻛﻤﺎ ﻛﻤﺎ

ﺗﻌﺮض ﻟﺘﺰﻳﻴﻒ ﻟﺒﻌﺾ اﳌﺮوت اﻟﱵ ﲣﻞ َﺑﻌﻈََﻤﺔ اﻟﻨﱯ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وأﺑﻄﻠﻬﺎ ﻛﻤﺎ ﺻﻨﻊ ﰲ ﻗﺼﺔ اﻟﻐﺮاﻧﻴﻖ" 11: Who compiled Tafsir al-Kabir? This question is raised whether Imam al-Razi has completed Tafsir al-Kabir in his life or not? If not, then how far he had written Tafsir Kabir? And who had completed this Tafsir? Ibn Shuhbah says[31]: "وﻗﺎل اﺑﻦ ﻗﺎﺿﻲ ﺷﻬﺒﺔ وﻣﻦ: ﺗﺼﺎﻧﻴﻔﻪ « ﺗﻔﺴﲑ »ﻛﺒﲑ ﱂ ﻳﺘﻤﻪ" ﻳﺘﻤﻪ" ﱂ »ﻛﺒﲑ ﺗﻔﺴﲑ

91 J. Appl. Environ. Biol. Sci. , 6(11)88-95, 2016

“Imam Razi had not completed Tafsir al-Kabir”. Ibn Hajar al-Asqalani writes[32]: ِ ِ ِ ِ " ْأَﲪﺪ ﺑﻦ َُ ﳏﱠﻤﺪ ﺑﻦ أﰊ اﺣﺰم ﻣﻜﻲ ﳒﻢ ّ اﻟﺪﻳﻦ اﳌ ْﺨُﺰوﻣﻲ اﻟَْﻘُﻤ ّﻮﱄ أﻛﻤﻞ َ ﺗـْﻔﺴﲑ اﻹَﻣﺎم ﻓَﺨﺮ ّاﻟﺪﻳﻦ" -Tafir al-Kabir was completed by Ahmad bin Muhammadَ bin Abu al-Hazm Makki Najam al-Din Makhzumi al“ Qamuli (Died 727AH)”. Haji Khalifah writes[33]: " وﺻﻨﱠﻒ اﻟﺸﻴﺦ ﳒﻢ اﻟﺪﻳﻦ أﲪﺪ اﺑﻦ ﳏﻤﺪ اﻟﻘﻤﻮﱃ ﺗﻜﻤﻠﺔ ﻟﻪ، وﺗﻮﰱ ﺳﻨﺔ 727 ھ ﺳﺒﻊ( وﻋﺸﺮﻳﻦ وﺳﺒﻌﻤﺎﺋﺔ ﻣﻦ اﳍﺠﺮة ،) وﻗﺎﺿﻰ اﻟﻘﻀﺎة ﺷﻬﺎب اﻟﺪﻳﻦ ﺑﻦ ﺧﻠﻴﻞ اﳋﻮﱙ اﻟﺪﻣﺸﻘﻰ، ﱠ ﻛﻤﻞ ﻣﺎ ﻣﺎ ﻛﻤ ﻧﻘﺺ ﻣﻨﻪ أﻳﻀﺎً، وﺗﻮﰱ ﺳﻨﺔ 639 ھ ﺗﺴﻊ( وﺛﻼﺛﲔ وﺳﺘﻤﺎﺋﺔ ") “The appendix of Tafsir al-Kabir had written by Najam al-Din Ahmad bin Muhammad al-Qamuli (Died 727AH). But the part which was incomplete, it completed by Shahab al-Din bin Khalil Damishqi (Died 639AH)”. This question also has been raised that how far Imam al-Razi wrote this Tafsir. Dr Muhammad Hussain al-Dhahabi writes[34]: "وﺟﺪ ﻋﻠﻰ ﻫﺎﻣﺶ ﻛﺸﻒ اﻟﻈﻨﻮن ﻣﺎ ﻧﺼﻪ : " اﻟﺬى رأﻳﺘﻪ ﲞﻂ اﻟﺴﻴﺪ ﻣﺮﺗﻀﻰ ﻧﻘﻼ ً ﻋﻦ ﺷﺮح اﻟﺸﻔﺎ ﻟﻠﺸﻬﺎب، أﻧﻪ وﺻﻞ ﻓﻴﻪ إﱃ ﺳﻮرة اﻷﻧﺒﻴﺎء" “We have seen this statement in the foot note of Kashf al-Zunun that “I have seen in the letter of Syed Murtaza with reference of al-Shif’ of Shahb al-Din that Imam al-Razi wrote this Tafsir up to Surah al-Anbia”. Taqi Uthmani has written with reference of Kashf al-Zunun: “Imam Razi had written this Tafsir up to Surah al-Fath. After this surah, another scholar Qadi Shahab al-Din bin Khalil al-Khauli al-Damishqi (died 639AH) or Shaikh Najm al-Din Ahmad bin al-Qamuli (died 777AH) completed it”[35]. 12: Similarity in Quotations The above research shows that, Imam al-Razi wrote this Tafsir up to Surah al-Anbia. Latter on Shahab al-Din Damishqi started its appendix but could not complete it. Then Najm al-Din has completed the remaining part. But this may also be possible that Shahab al-Din had written an appendix and Najm al-Din also had written a separate appendix. It is proved from the above research that this Tafsir had not completed by Imam al-Razi. After his death someone had completed it. The methodology of this Tafsir is the same from start to end. Anyone can never aware of this fact that how far Imam al-Razi has written it, and from where other author has started. Dr Muhammad Hussain Dhahabi writes[36]: "إن اﻟﻘﺎرئ ﰱ ﻫﺬا اﻟﺘﻔﺴﲑ، ﻻ ﻳﻜﺎد ﻳﻠﺤﻆ ﻓﻴﻪ ﺗﻔﺎو ً ﰱ اﳌﻨﻬﺞ واﳌﺴﻠﻚ، ﺑﻞ ﳚﺮى اﻟﻜﺘﺎب ﻣﻦ أوﻟﻪ إﱃ آﺧﺮﻩ ﻋﻠﻰ ﳕﻂ واﺣﺪ، وﻃﺮﻳﻘﺔ واﺣﺪة، ﲡﻌﻞ اﻟﻨﺎﻇﺮ ﻓﻴﻪ ﻻ ﻳﺴﺘﻄﻴﻊ أن ُ ﳝﻴِّﺰ ﺑﲔ ﺑﲔ ﳝ اﻷﺻﻞ واﻟﺘﻜﻤﻠﺔ، وﻻ ﻳﺘﻤﻜﻦ ﻣﻦ اﻟﻮﻗﻮف ﻋﻠﻰ ﺣﻘﻴﻘﺔ اﳌﻘﺪار اﻟﺬى ﻛﺘﺒﻪ اﻟﻔﺨﺮ، واﳌﻘﺪار اﻟﺬى ﻛﺘﺒﻪ ﺻﺎﺣﺐ اﻟﺘﻜﻤﻠﺔ" 13: Cnmments of Muslim scholars about Tafsir al-Kabir This Tafsir is very famous among the scholars. The reason is that, it contains all kind of knowledge. Ibn Khallikan writes[37]: "ﻣﻨﻬﺎ ﺗﻔﺴﲑ اﻟﻘﺮآن اﻟﻜﺮﱘ ﲨﻊ ﻓﻴﻪ ﻛﻞ ﻏﺮﻳﺐ وﻏﺮﻳﺒﺔ" “Imam al-Razi has compiled a Tafsir, in which he collected every unique thing”. Taqi Uthmani writes: “It is a comprehensive Tafsir. My personal experience is that whatever I have found a difficulty, it has guided me to the right”[38]. Dr Muhammad Hussain Dhahabi writes[39]: "ﻗﺎل ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻓﻴﻪ: ﻛﻞ ﺷﺊ إﻻ اﻟﺘﻔﺴﲑ" “There is everything except Tafsir”. Taqi Uthmani writes about this remark: “This remark is cruelly unjust to this book because this book has no equal interpretation in the meaning of the Quran”[40]. 14: Words to memorize during the study of Tafsir al-Kabir Ibn Hajar al-Asqalani says[41]: "وﻛﺎن ﻳﻌﺎب ﻳﺮاد اﻟﺸﺒﻪ اﻟﺸﺪﻳﺪة وﻳﻘﺼﺮ ﰲ ﺣﻠﻬﺎ ﺣﱴ ﻗﺎل ﺑﻌﺾ اﳌﻐﺎرﺑﺔ ﻳﻮرد اﻟﺸﺒﻪ ﻧﻘﺪ وﳛﻠﻬﺎ ﻧﺴﻴﺌﺔ" “An objection is raised against Imam al-Razi that he quotes all of the strong objections of the oppositions but does not reply fully to those objections. Some Western scholars are also of the opinion that the objections raised by Imam al-Razi are always to the point while the answer provided by him is not too relevant”. Najam al-Din al-Tofi says[42]: "ﻣﺎ رأﻳﺖ ﰲ اﻟﺘﻔﺎﺳﲑ أﲨﻊ ﻟﻐﺎﻟﺐ ﻋﻠﻢ اﻟﺘﻔﺴﲑ ﻣﻦ اﻟﻘﺮﻃﱯ وﻣﻦ ﺗﻔﺴﲑاﻹﻣﺎم ﻓﺨﺮ اﻟﺪﻳﻦ إﻻ أﻧﻪ ﻛﺜﲑ اﻟﻌﻴﻮب"

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“I did not see a comprehensive Tafsir like Tafsir al-Kabir and Tafsir al-Qurtubi, but Tafsir al-Kabir is full of mistakes”. He says further[43]: "ﻓﺤﺪﺛﲏ ﺷﺮف اﻟﺪﻳﻦ اﻟﻨﺼﻴﱯ ﻋﻦ ﺷﻴﺨﻪ ﺳﺮاج اﻟﺪﻳﻦ اﻟﺴﺮﻣﻴﺎ ﺣﻲ اﳌﻐﺮﰊ أﻧﻪ ﺻﻨﻒ ﻛﺘﺎب اﳌﺎﺧﺬ ﰲ ﳎﻠﺪﻳﻦ ﺑﲔ ﻓﻴﻬﻤﺎ ﻣﺎ ﰲ ﺗﻔﺴﲑ اﻟﻔﺨﺮ ﻣﻦ اﻟﺰﻳﻒ واﻟﺒﻬﺮج وﻛﺎن ﻳﻨﻘﻢ ﻋﻠﻴﻪ ﻛﺜﲑا وﻳﻘﻮل وﻳﻘﻮل ﻳﻮرد ﺷﺒﻪ اﳌﺨﺎﻟﻔﲔ ﰲ اﳌﺬﻫﺐ واﻟﺪﻳﻦ ﻋﻠﻰ ﻏﺎﻳﺔ ﻣﺎ ﻳﻜﻮن ﻣﻦ اﻟﺘﺤﻘﻴﻖ ﰒ ﻳﻮرد ﻣﺬﻫﺐ أﻫﻞ اﻟﺴﻨﺔ واﳊﻖ ﻋﻠﻰ ﻏﺎﻳﺔ ﻣﻦ اﻟﻮﻫﺎء" “Sharf al-Din Naseebi told me that I listened from my teacher Siraj al-Din Maghribi that he wrote a book “Al- Makhiz” in two volumes. He has criticized Imam al-Razi in this book. He said that Imam al-Razi writes the objections of the oppositions very scholarly but he defends “Ihle sunnat” with very weak arguments”. He says further[44]: " أن ﻫﺬا داﺑﻪ ﰲ ﻛﺘﺒﻪ اﻟﻜﻼﻣﻴﺔ واﳊﻜﻤﻴﺔ ﺣﱴ اﻤﻪ ﺑﻌﺾ اﻟﻨﺎس وﻟﻜﻨﻪ ﺧﻼف ﻇﺎﻫﺮ ﺣﺎﻟﻪ ﻷﻧﻪ ﻟﻮ ﻛﺎن اﺧﺘﺎر ﻗﻮﻻ أو ﻣﺬﻫﺒﺎ ﻣﺎ ﻛﺎن ﻋﻨﺪﻩ ﻣﻦ ﳜﺎف ﻣﻨﻪ ﺣﱴ ﻳﺴﱰ ﻋﻨﻪ وﻟﻌﻞ ﺳﺒﺒﻪ أﻧﻪ أﻧﻪ ﺳﺒﺒﻪ وﻟﻌﻞ ﻋﻨﻪ ﻳﺴﱰ ﺣﱴ ﻣﻨﻪ ﳜﺎ ف ﻛﺎن ﻳﺴﺘﻔﺮغ اﻗﻮإﻻ ﰲ ﺗﻘﺮﻳﺮ دﻟﻴﻞ اﳋﺼﻢ ﻓﺈذا اﻧﺘﻬﻰ إﱃ ﺗﻘﺮﻳﺮ دﻟﻴﻞ ﻧﻔﺴﻪ ﻻ ﻳﺒﻘﻰ ﻋﻨﺪﻩ ﺷﻲء ﻣﻦ اﻟﻘﻮى" “Concerning Ilm al-Kalam, Imam al-Razi has the same style. Some people have objected Imam al-Razi that his beliefs were not true, but it is imputation. If he has any faith then he will not hide it in some one fright. The reason to that, Imam al-Razi utilizes all of his energy in quoting the objections of the oppositions, but when it is turn to defend our self he has consumed all of his energy”. Ibn Hajar writes[45]: "وﻗﺪ ﺻﺮح ﰲ ﻣﻘﺪﻣﺔ ﺎﻳﺔ اﻟﻌﻘﻮل أﻧﻪ ﻣﻘﺮر ﻣﺬﻫﺐ ﺧﺼﻤﻪ ﺗﻘﺮﻳﺮ اﻟﻮارد ﺧﺼﻤﻪ أن ﺗﻘﺮﻳﺮﻩ ﱂ ﻳﻘﺪر ﻋﻠﻰ اﻟﺰدة ﻋﻠﻰ ذﻟﻚ" Imam Razi writes in his book Nehayah al-Uqool: “He can describe the religion and opinions of the oppositions with such powerful words, after that they can never increase them”. Dr Muhammad Hussain al-Dhahabi writes[46]: "إن اﻹﻣﺎم ﻓﺨﺮ اﻟﺪﻳﻦ اﻟﺮازى ﻣﻸ ﺗﻔﺴﲑﻩ ﻗﻮال اﳊﻜﻤﺎء واﻟﻔﻼﺳﻔﺔ، وﺧﺮج ﻣﻦ ﺷﺊ إﱃ ﺷﺊ، ﺣﱴ ﻳﻘﻀﻰ اﻟﻨﺎﻇﺮ اﻟﻌﺠﺐ" “Imam al-Razi has collected the sayings of the philosophers in his Tafsir. He left the principles of the interpretation of the Holy Quran. If someone reads his tafsir he fills into wonder”. Abu Hayyan says[47]: "ﲨﻊ اﻹﻣﺎم اﻟﺮازى ﰱ ﺗﻔﺴﲑﻩ أﺷﻴﺎء ﻛﺜﲑة ﻃﻮﻳﻠﺔ ﻻ ﺎﺟﺔﺣ ﺎ ﰱ ﻋﻠﻢ اﻟﺘﻔﺴﲑ، وﻟﺬﻟﻚ ﻗﺎل ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻓﻴﻪ: ﻛﻞ ﺷﺊ إﻻ اﻟﺘﻔﺴﲑ" “Imam al-Razi has collected so many irrelevant things in his Tafsir. That is why; some scholars have written: There is everything in it except Tafsir”. Mufti Taqi Uthmani writes: “The narrations of Tafsir al-Kabir, like other Tafasir are the collection of good and bad together”[48]. He further writes: “Occasionally Imam al-Razi has adopted a view different from that of other commentators. For instance, he has rejected the authentic narration [49]: ِ ِ ِ ِ ِﱠ ٍ َ "ﱂ ْ ﻳَ ْﻜﺬ ْب إْﺑـَﺮاﻫ ُﻴﻢ َ ﻋﻠَْﻴﻪ ﱠاﻟﺴﻼَ مُ إﻻ ﺛَﻼَ َث َﻛَﺬَت" “Hadrat Ibrahim did not tell a lie except on three occasions”. Hence where he has different from the accepted view then the established view should be adopted”[50]. Molana Gohar Rahman writes: “In the interpretation of the Verses of the Quran, Tafsir al-Kabir has given preference to the sayings of “Ihle sunnat wal Jamat”. In some places, the sayings of Abu Muslim Isfahani Mu‘tazili have been given preference, in such type of interpretation, we can oppose or agree with the opinion of Imam al-Razi. But it does not mean that Imam al-Razi agrees to the beliefs of Mu‘talila, because where Imam al-Razi agrees to the opinion of Abu Muslim, it is not concern to beliefs, such as in Surah Taha, the saying of Samiri is narrated as[51]: ِ ِِ ِ ِ ِ ِ ِ ِ " ﻗَ َﺎل ﺑَ ُﺼْﺮ ُت ﲟَﺎ َ ﱂ ْ ﻳـَْﺒ ُﺼُﺮوا ﺑﻪ َﻓـَﻘَﺒ ْﻀ ُﺖ َ ﻗـْﺒ َﻀﺔ ً ﻣ ْﻦ أَﺛَﺮ ﱠاﻟﺮُﺳﻮل َﻓـَﻨـَﺒْﺬﺗـَُﻬﺎ َوَﻛَﺬﻟ َﻚ َ ﺳﱠﻮﻟَ ْﺖ ﱄ ﻧـَْﻔﺴﻲ" “He said, “I saw what they did not see, so I grasped a handful from the Messenger’s traces, and I flung it away. Thus my soul prompted me.” Under this verse Imam al-Razi writes[52]: ِ ِِ ﱠ ﱠ ِ ِ ِ ٍ ِ ِ ِ ِ ِ ِ ﱠ َ"ﻓـَﻘ َﺎل : ﺑَ ُﺼْﺮ ُت ﲟَﺎ َ ﱂ ْ ﻳـَْﺒ ُﺼُﺮوا ﺑﻪ، ْ أَي َ ﻋَﺮْﻓ ُﺖ أَن اﻟﺬي ْ أَﻧـﺘُْﻢ َ ﻋﻠَْﻴﻪ ﻟَْﻴ َﺲ ﲝَ ّﻖ َ وﻗَْﺪ ُ ﻛْﻨ ُﺖ َﻗـَﺒ ْﻀ ُﺖ َ ﻗـْﺒ َﻀﺔ ً ﻣ ْﻦ أَﺛَﺮَك ﱡ أَﻳـَﻬﺎ ﱠاﻟﺮُﺳ ُﻮل ْ أَي َ ﺷْﻴـﺌًﺎ ﻣ ْﻦ ُ ﺳﻨﱠﺘ َﻚ َ ودﻳﻨ َﻚ َﻓـَﻘَﺬْﻓـﺘُﻪ ُ ْ أَي ﻃََﺮْﺣﺘُﻪُ َو ْاﻋﻠَْﻢ أَن َ ﻫَﺬا اﻟَْﻘْﻮَل اﻟ ﱠِ ٍِ ِ ِ ِﱠ ِ ِ ِ ِ ِ ِ ِ ٍ اﻟﺬي ذََﻛَﺮﻩ ُ أَﺑُﻮ ُ ﻣ ْﺴﻠﻢ ﻟَْﻴ َﺲ ﻓﻴﻪ إﻻ ُ ﳐَﺎﻟََﻔﺔ ُ اﻟُْﻤَﻔ ّﺴﺮ َﻳﻦ َ وﻟَﻜﻨﱠﻪ ُ ْ أَﻗـَﺮ ُب إَﱃ اﻟﺘﱠ ْﺤﻘﻴﻖ ﻟُﻮُﺟﻮﻩ" “I have seen such a thing in the religion of Moses (A.S), which they (Jews) could not see. So I understood that this religion is not true, thus I believed in Moses (A.S), thus followed him for some time but now, I have left his follow ship. It is the saying of Abu Muslim, It is not only contrary to other commentators, but it is closer to the investigation /most authentic”. Imam al-Razi has preferred Abu Muslim’s views and has given four reasons for its authenticity. In Tafsir Bahr al- Muhit and Tafsir Nesha Buri, this interpretation of Abu Muslim is quoted but neither accepted nor rejected. But

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Tafsir Ruh al-Ma‘ani rejected it, and was given answered to the “four reason” of Imam al-Razi. We cannot agree with Imam al-Razi in this matter, but agree with the rest of the commentators. It is not the matter of beliefs but only the matter of the interpretation of the Verses of the Quran, where agreeing Abu Muslim, is not to agree with his A‘tizal[53]. Conclusions 1. The great philosopher, Mathematician, Astronomer and Physician Imam al-Razi was born in Ray (Iran) on 25 th , Ramadan, 544H or 543H”. 2. He is one of those Shafi’I jurists who are famous for writing short and long books. He is the author of about two hundred books”. 3. Occasionally Imam al-Razi has adopted a view different from that of other commentators. 4. The narrations of Tafsir al-Kabir, like other Tafasir are the collection of good and bad together 5. Imam Razi had not completed Tafsir al-Kabir. 6. Imam Razi had written this Tafsir up to Surah al-Fath when he died. After this surah, another scholar Qadi Shahab al-Din bin Khalil al-Khauli al-Damishqi (died 639AH) or Shaikh Najm al- Din Ahmad bin al-Qamuli (died 777AH) completed it 7. Imam al-Razi was very against the Karamiyyah. He condemned them, and they degraded him. At last, they gave him poison, as a result he died. 8. He died on Monday, 1 st Shawwal, 606H in Herat (Afghanistan), and was buried in the village “Muzdah Khan” in Herat.

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