Fakhrud-Deen ibn ‘Alee ar-Raazee (1150-1210 CE/544-606 AH) malami ne na mazhabin Shaafi‘ee wanda ya yi fice a ilimin nahawu da kuma falsafa.

Fakhrud-Deen ibn ‘Alee ar-Raazee (1150-1210 CE/544-606 AH) was a Shaafi‘ee scholar who excelled in the grammatical sciences as well as philosophy.

Tafsirinsa an buga shi a cikin manyan littattafai takwas. Sai dai abokan zamaninsa sun ambata cewa Fakhrud-Deen bai kammala tafsirinsa ba. An yi hasashen cewa almajirinsa, Shams ad-Deen Ahmad ibn alKhaleel al-Khuwayyee, ne ya kammala aikin.126 Tafsirin Ar-Raazee ya shahara sosai a wajen malamai saboda yadda ya yi bayani mai zurfi kan batutuwa iri-iri daga fannoni daban-daban na ilimi. Wannan tafsiri an san shi da mayar da hankali kan alaƙar ayoyi da surorin juna. Sai dai, galibi, tafsirin kamar wata ƙamus ce ta ilimin kimiyyar halitta. Marubucin yana shiga zurfin lissafi da ilimin kimiyyar halitta, yana kuma tantance ra'ayoyin masana falaki da masu falsafa ta amfani da kalmominsu na musamman. An ambaci hujjojin Mu'tazilah iri-iri, sannan a karyata su a hankali, kuma ana bayyana matsayin mazhabobin fiqhu daban-daban duk lokacin da ayoyi masu ɗauke da al'amuran shari'a suka bayyana. Sai dai kullum yakan fifita mazhabarsa, Mazhabar Shaafi'ee, a al'amuran shari'a. Ar-Raazee ya kuma tattauna al'amuran nahawu, amma a ƙaramin mataki sosai idan aka kwatanta da tattaunawarsa kan ilimin kimiyyar halitta.127

His tafseer is printed in eight large volumes; however, his contemporaries mentioned that Fakhrud-Deen did not complete his tafseer. It has been suggested that the work was completed by his disciple, Shams ad-Deen Ahmad ibn alKhaleel al-Khuwayyee.126 Ar-Raazee’s tafseer is quite popular among scholars due to its extensive treatment of various topics from a wide range of sciences. This tafseer is noted for its concentration on the relationship between verses and chapters. However, the tafseer is, for the most part, like an encyclopedia of natural sciences. The author delves into mathematics and natural sciences and evaluates the opinions of astronomers and philosophers using their terminology. The various arguments of the Mu‘tazilah are mentioned and mildly refuted and the positions of the various fiqh math-habs are explained whenever verses containing legal issues appear. However, he always favors his school, the Shaafi‘ee math-hab on legal issues. Ar-Raazee also discussed grammatical issues, but to a much lesser extent than his discussions of natural sciences.127

Abu ‘Abdillahi Muhammad ɗan Ahmad al-Ansaari al-Qurtubi (ya rasu a shekara ta 1273 CE/671 AH) an haife shi ne a Cordoba, a yankin da yanzu ake kira Spain. Ya fara karatunsa a can, kuma ya shiga jihadi a kan Kiristoci, inda aka kama shi, amma ya samu ya tsere. Daga baya ya yi tafiya zuwa gabas, ya zauna a Masar, inda ya rasu. Ya fi shahara da tafsirinsa, amma ana kuma san shi da littafinsa a kan lahira, at-Tathkirah bi Ahwaal al-Mawtaa wa Ahwaal al-Aakhirah, da wani littafi a kan zuhd, wato rage sha'awar duniya don mayar da hankali kan nasara a lahira.129

Aboo ‘Abdillaah Muhammad ibn Ahmad al-Ansaaree al-Qurtubee (d. 1273 CE/671 AH) was born in Cordoba in what is now Spain. He started his studies there and participated in jihaad against the Christians, in the course of which he was captured, but he managed to escape.128 He eventually travelled to the east, settling in Egypt, where he died. He is most famous for his tafseer, but he is also noted for his book on the afterlife, at-Tathkirah bi Ahwaal al-Mawtaa wa Ahwaal al-Aakhirah and a book on zuhd, the downplaying of worldly ambitions in order to concentrate on success in the hereafter.129

Tafsirinsa ya fara ne da gabatarwa ta kusan shafuka saba'in kan falalar Alqur'ani, da ladubban karanta shi, da hanyar da ya kamata a bi wajen yin tafsiri. Tafsirin yana da yawan magana kan al'amuran fiqhu, amma ba a takaita shi ga hakan kawai ba. Ana iya ɗaukar aikin Al-Qurtubee a cikin rukunin "attafsir bid-diraayah", saboda fiqhu a yanayinsa yana ƙunshe da fitar da hukunce-hukunce daga nassoshi. Duk da haka, yana kawo hadisai masu alaƙa da kowane ayah, da kuma bayanan sahabbai, tabi'ai da manyan malamai, ko da yake yawanci ba tare da isnadi ba. Idan ya ambaci hadisi, sai ya ambaci littafin da za a same shi a ciki ko malamin da ya ambace shi. Bayan ya gabatar da rubutun ayah, sai ya bayyana adadin al'amuran da suka shafi ayar da yake shirin tattaunawa. Yawanci yakan fara da bayanin ma'anonin kalmomin ayar, yana kawo layi ɗaya ko biyu na waka don bayyana ma'anar duk kalmar da ke da wahala. Haka kuma yana ambaton karatuka daban-daban da masu karatun su. Idan ya tattauna al'amuran fiqhu, sai ya ambaci manyan ra'ayoyi tare da hujjojinsu, sannan ya yi nazari a kansu. Gabaɗaya yana goyon bayan ra'yin Malikawa, amma ba koyaushe ba. Haka nan yana raddi ga ƙungiyoyin ɓatattu kamar Shi'a, Mu'utazila da Qadariyya, amma yana yin hakan cikin ladubban malamai. Tafsirinsa ana ɗaukarsa ɗaya daga cikin manyan ayyuka a wannan fage, kuma ba makawa ga al'amuran fiqhu na Alqur'ani.130

His tafseer starts with an introduction of some seventy pages on the virtues of the Qur’aan, the etiquettes of its recitation and the proper methodology of tafseer. The tafseer is characterized by a heavy emphasis on fiqh issues, but it is by no means limited to that. One may consider al-Qurtubee’s work in the category of attafseer bid-diraayah because fiqh by its nature involves deductions from the texts. However, he includes the hadeeths relevant to each verse, as well as explanations of the sahaabah, taabi‘oon and major scholars, although usually stripped of the isnaad. When quoting a hadeeth, he cites the book where it may be found or the author who mentioned it. After presenting the text of a verse, he will state the number of issues relating to it that he plans to discuss. He usually starts with an explanation of the vocabulary of the verse, quoting a line or two of poetry to illustrate the definition of any difficult words. He also mentions variant recitations and their reciters. In discussing fiqh issues, he mentions the major opinions along with their evidence, then evaluates them. He generally supports the Maalikee position, although not always. He also refutes deviant sects like the Shee‘ah, the Mu‘tazilah, and the Qadareeyah, but he does so with scholarly etiquette. His tafseer is considered one of the monumental works in this field, and is indispensable for the fiqh issues of the Qur’aan.130

Naasirud-Deen, ‘Abdullaah ibn ‘Alee al-Baydaawee (d. 1291 CE/691 AH) ɗan ƙasar Farisa ne, masanin ilimi na mazhabar Shaafi‘ee, kuma an naɗa shi babban alƙalin Shiraaz. Tafsirinsa takaitaccen bayani ne na al-Kash-shaaf na az-Zamakhsharee, inda aka cire yawancin falsafar Mu‘tazilawa. Duk da haka, lokaci-lokaci yakan makale da bayanan az-Zamakhsharee. Shi ma ya bi hanyar az-Zamakhsharee ta ambaton, a ƙarshen kowane babi, hadisai marasa ƙarfi da na ƙage waɗanda ke yabon falalar karanta wannan babi. Al-Baydaawee yana ɗaukar wasu abubuwan da ya rubuta daga Mafaateeh al-Ghayb na ar-Raazee da Tafseer ar-Raaghib al-Isfahaanee, kuma yana haɗa riwayoyi daga sahabbai da tabi‘ai. Saboda haka, ba ya barin wata aya game da abubuwan al‘ajabi na halitta ba tare da yin bayani kan ka’idoji da gaskiyar ilimin kimiyyar halitta ba. Haka kuma yana ambaton karatuttukan Alƙur’ani, amma ba ya iyakance kansa ga ingantattun karatuttukan kawai. Duk da haka, tafsirin ya tsarkaka sosai daga Isra’iliyyat. Harshensa kuma yana da tsafta da kyau sosai. Malaman Musulunci a kowane zamani sun ɗauki wannan tafsiri da girma, kuma an rubuta sharhi da yawa a kansa, da kuma bugu masu bayanai a gefe.131

Naasirud-Deen, ‘Abdullaah ibn ‘Alee al-Baydaawee (d. 1291 CE/691 AH) was a Persian scholar of the Shaafi‘ee math-hab and was appointed chief judge of Shiraaz. His tafseer was an abridgement of al-Kash-shaaf by az-Zamakhsharee, with most of the Mu‘tazilee philosophy deleted. However, he does occasionally get caught up in az-Zamakhsharee’s explanations. He has also followed azZamakhsharee’s practice of mentioning at the end of every chapter weak and fabricated hadeeths extolling the virtues of reading that chapter. Al-Baydaawee draws some of his material from Mafaateeh al-Ghayb of ar-Raazee and Tafseer ar-Raaghib al-Isfahaanee and includes narrations from the sahaabah and the taabi‘oon. Hence, he does not leave any verse about the wonders of creation without expounding on the theories and facts of natural sciences. He also mentions Qur’aanic recitations, but does not limit himself to the authentic ones. Nevertheless, the tafseer is quite free from Israa’eeleeyaat. Its language is also very polished and elegant. Islaamic scholars throughout the ages have held this tafseer in high esteem, and many commentaries on it and annotated versions of it have been produced.131

‘Abdullaah ibn Mahmood an-Nasafee (ya rasu a 1302 CE/701 AH) malamin Hanafiyya ne mai shahara sosai. Ya rubuta littattafai masu yawa kan usool al-fiqh da sharhohin ayyukan malamai da suka gabace shi. Tafsirinsa takaitaccen bayani ne na tafsirin al-Baydaawee, inda ya cire hadisan da aka kirkiro game da falalar kowace sura. A bayaninsa kan karatuttukan Alkur'ani daban-daban, ya takaita ga bakwai din da aka tabbatar da su, yana kuma danganta kowane karatu ga mai karatunsa. An-Nasafee ya tattauna matsalolin shari'a daban-daban da ke da alaka da ayoyi, ta hanyar bayyana hujjojin kowace mazhaba, yana karyata su, sannan yana goyon bayan matsayin mazhabarsa ta Hanafiyya. Tattaunawarsa kan batutuwan nahawu galibi takaitacciya ce sosai. Gaba daya, tafsirin matsakaici ne a girma, salonsa kuma a takaice yake kuma a bayyane.132

‘Abdullaah ibn Mahmood an-Nasafee (d. 1302 CE/701 AH) was a Hanafee scholar of wide renown. He wrote numerous books on usool al-fiqh and commentaries on earlier works. His tafseer was an abridgement of alBaydaawee’s tafseer in which he deleted the fabricated hadeeths on the virtues of each chapter. In his discussions of the various recitations, he limits himself to the authentic seven and attributes each to its reciter. An-Nasafee debated the various legal issues connected with verses by explaining the arguments of each math-hab, refuting them and supporting the positions of his own math-hab, the Hanafee school. Discussions of grammatical issues are mostly very brief. On the whole, the tafseer is medium-sized and its style is brief and clear.132

‘Alee ibn Khaleel ash-Shayhee (1279-1340 CE/678-740 AH) an san shi da laƙabin “al-Khaazin” (ma’ajiyar littattafai), saboda ya kasance yana kula da wani ɗakin ajiyar littattafai a Dimashƙ. Wannan malamin mazhabar Shaafi‘ee an haife shi kuma ya tashi a Baghdaad, amma yawancin karatunsa ya yi a Dimashƙ. Ya rubuta littattafai masu yawa a fannoni daban-daban, kamar littafin nan mai juzu’i goma mai suna Maqbool al-Manqool, wanda a cikinsa ya tattara hadisan da ke cikin Musnad na ash-Shaafi‘ee da na Ahmad, da manyan littattafai shida, da Muwatta’ na Maalik, da Sunan na ad-Daaraqutnee. Tafsirinsa takaitaccen tafsirin al-Baghawee ne tare da ƙari daga tafsirai na farko. Yana ambaton labarai da yawa na Attaura da Linjila (Israa’eeleeyaat) ba tare da yin hukunci a kansu ba. Al-Khaazin ya kuma yi bayani mai tsawo game da yaƙe-yaƙen da suka faru a zamanin Manzon Allah ﷺ duk inda aka ambace su a cikin ayoyi. Tafsirinsa ya kuma yi bayani dalla-dalla kan al’amuran shari’a, wani lokaci yana taɓa fannonin da ba su da alaƙa da tafsiri kwata-kwata. Haka kuma tafsirin ya fi mayar da hankali kan darussan ruhaniya da shawarwari, abin da ke nuna karkatar al-Khaazin zuwa tafarkin Soofiyanci. Tafsirin yana cikin juzu’i bakwai masu matsakaicin girma, ana yaɗa shi sosai, kuma masoya labarai suna son sa musamman; sai dai tafsirin yana buƙatar gyara da bincike mai zurfi kafin a dogara da shi a matsayin ingantacciyar hanyar komawa ga malamai.133

‘Alee ibn Khaleel ash-Shayhee (1279-1340 CE/678-740 AH) was known by the nickname of “ al-Khaazin” (the warehouseman) because he used to be in charge of a book warehouse in Damascus. This Shaafi‘ee scholar was born and raised in Baghdaad, but did the greater part of his studies in Damascus. He wrote a vast number of books on a variety of topics, such as the ten-volume work called Maqbool al-Manqool, in which he gathered the hadeeths found in the Musnads of ash-Shaafi‘ee and Ahmad, the six major books, the Muwatta’ of Maalik, and the Sunan of ad-Daaraqutnee. His tafseer is a condensed version of al-Baghawee’s tafseer with additions from earlier tafseers. He mentions many Biblical tales (Israa’eeleeyaat) without evaluating them. Al-Khaazin also wrote extensively on the battles which took place during the Prophet’s era wherever mention was made of them in the verses. His tafseer also deals with legal issues in great detail, sometimes touching on areas not related to tafseer at all. There is also great emphasis in the tafseer on spiritual lessons and advice, a reflection of alKhaazin’s Soofee leanings. The tafseer is in seven medium-sized volumes and is in wide circulation and is particularly liked by those who enjoy stories; however, the tafseer needs critical revision before being used as a reliable reference for scholars.133

Muhammad ibn Yoosuf ibn Hayyaan al-Andaloosee (1256-1344 CE/654-745AH), wanda aka fi sani da sunan Aboo Hayyaan, malami ne a fannin karatun Al-Qur'aani da waka, kuma gwani ne a fannin nahawu. A farkon rayuwarsa, ya bi makarantar fiqhu ta Thaahiree, amma daga baya ya bar ta ya koma makarantar Shaafi‘ee. Ya yi karatu a makarantu a fadin Arewacin Afirka, daga karshe ya zauna a Masar. Wannan tafsiri yana cikin manyan littafai guda takwas, kuma malamai suna amfani da shi sosai a matsayin muhimmin littafin magana kan tsarin nahawu a cikin Al-Qur'aani. Aboo Hayyaan yana bayyana bambance-bambancen ra'ayoyin masana nahawu dalla-dalla, kuma yawancin tafsirinsa yana kan fannin nahawu, har ya fi kama da littafin nahawu fiye da tafsirin Al-Qur'aani. Duk da haka, yana kuma yin bayani kan sauran fannonin tafsiri, kamar matsalolin fiqhu, karatun Al-Qur'aani, balagar harshen Al-Qur'aani, da riwayoyi daga malaman farko masu tsayawa kan gaskiya. A wurare da dama, yana kuma karyata yawancin hujjojin falsafa na az-Zamakhsharee, da kuma matsayinsa na nahawu.134

Muhammad ibn Yoosuf ibn Hayyaan al-Andaloosee (1256-1344 CE/654-745AH), more commonly known by the name Aboo Hayyaan, was a scholar in the field of recitations and poetry and was a master in the field of grammar. In his early years, he belonged to the Thaahiree school of law, but later left it for the Shaafi‘ee school. He studied in schools throughout North Africa and eventually settled in Egypt. This tafseer is in eight large volumes and is widely used by scholars as an important reference work on grammatical constructions in the Qur’aan. Aboo Hayyaan mentions in detail the differences among grammarians and makes most of his tafseer from a grammatical point of view, so much so that it bears a closer resemblance to a grammar book than it does to a tafseer of the Qur’aan. However, he does develop the other areas of tafseer, such as fiqh issues, recitations, Qur’aanic eloquence, and narrations from early orthodox scholars. In numerous places, he also refutes many of az-Zamakhsharee’s philosophical arguments, as well as his grammatical positions.134

Nithaamud-Deen ibn al-Hasan an-Naysaabooree (d. 1328 CE/728 AH), wanda aka fi sani da an-Nithaam al-A‘raj, an haife shi ne a Qum, amma ya taso a Naysaabur, inda ya zama fitaccen malami a fannin adabin Larabci, masanin nahawu, kuma mai karatun Alkur'ani.

Nithaamud-Deen ibn al-Hasan an-Naysaabooree (d.1328 CE/728 AH), nicknamed an-Nithaam al-A‘raj, was born in Qum, but grew up in Nishapur, where he became a famous literary scholar, grammarian, and Qur’aan reciter.

An-Naysaabooree ya rubuta tafsirinsa ta hanyar takaita tafsirin ar-Raazee cikin hikima, yana ƙara abubuwan da ya ɗauka daga al-Kash-shaaf da sauran tafsirai, da kuma tafsirin sahabbai da tabi'us. Tsarin da ya yi amfani da shi a tafsirinsa yana da bambanci sosai daga sauran tafsirai. Bayan ya ambaci ayar, sai ya ambaci karatu daban-daban, yana danganta kowane karatu a hankali ga ɗaya daga cikin manyan mahardata goma. Sannan yana ambaton wuraren da za a iya tsayawa a karatu, yana bayyana ma'anonin da hakan ke haifarwa. Bayan haka yakan tattauna alaƙar ayoyi da juna, sannan ya fara tafsirin da bayanin ma'anar nahawu na ayoyin. Daga nan sai ya kawo batutuwan fiqhu da ra'ayoyin masana falsafa da na ilimin kalam, yana kare matsayin Ahlus Sunnah wal Jama'a da ƙarfi. Ayoyin da ke magana kan abubuwan al'ajabi na halitta yana tattaunawa da su ta fuskar ilimin kimiyyar halitta. Saboda son tasawwufi da yake da shi sosai, yakan shiga cikin ma'anoni na ruhi da kuma fahimtar ruhinsa a ƙarshen tafsirin kowace aya. Wannan tafsiri a yanzu an buga shi a gefen wani bugu na Tafsir at-Tabaree, kuma malamai da yawa suna karanta shi sosai.135

An-Naysaabooree wrote his tafseer by critically condensing ar-Raazee’s tafseer, adding additional material from al-Kash-shaaf and other tafseers, as well as tafseers of the sahaabah and taabi‘oon. The format used in his tafseer is quite unique among tafseers. After mentioning the verse, he mentions the various recitations, carefully attributing them to one of the ten major reciters. Then he mentions the possible places where pauses may take place and explains the resulting meanings of the verse. After that, he discusses the relationship between verses and begins the tafseer by explaining the grammatical meaning of the verses. He then mentions the fiqh issues and the opinions of the various philosophical and theological arguments, firmly defending the orthodox position of Ahl as-Sunnah. Verses concerning the wonders of creation are discussed from the viewpoint of natural sciences. Due to the author’s strong Soofee leanings, he delves into the spiritual implications and his personal enlightenment at the end of each verse’s tafseer. This tafseer is presently printed in the margin of one edition of Tafseer at-Tabaree and is widely read by scholars.135

Wannan tafsiri aikin malamai biyu ne, dukansu suna da laƙabin "Jalaalud-Deen" (Ɗaukakar Addini): Jalaalud-Deen as-Suyootee (1445-1505 CE), marubucin ad-Durr al-Manthoor, da Jalaalud-Deen al-Mahallee (1389-1460 CE/791-864 AH). An riga an tattauna na farko, don haka za mu mayar da hankali ne kawai ga na biyu. Sunansa Muhammad ibn Ibraaheem al-Mahallee, kuma an haife shi a Masar. Ya zama babban malami a mazhabar Shaafi'ee, ya ƙi karɓar muƙamin babban alƙali, yana fifita koyar da fiqhu a makarantun gida da kuma harkar kasuwanci. Ya rubuta littattafai da dama masu sauƙi da taƙaitawa a fannoni daban-daban, waɗanda suka shahara sosai. Ya fara tafsirinsa daga Suratul Kahf (18) ya ƙare a Suratun Naas (114). Sannan ya yi tafsirin surar farko, al-Faatihah, amma ya rasu kafin ya kammala sauran. Sai as-Suyootee ya fara daga Suratul Baqarah (2) ya ƙare a Suratul Israa' (17), wanda ya kai ɗan ƙasa da rabin Alƙur'ani. Ya bi tsarin al-Mahallee. Ana bayyana ma'anonin ayoyi a asali, kuma ana ambaton ra'ayoyin da suka fi kusa da gaskiya. Ana dogara ga bayanin nahawu ne kawai inda ya zama dole. Haka kuma ana yin ishara ga karatun da suka fi shahara. Akwai 'yan wurare kaɗan da malaman biyu suka saɓa. Ɗaya daga cikinsu ya shafi rooh (ruhi), wanda al-Mahallee ya bayyana a Suratu Saad (38) a matsayin jiki ko abu mai laushi wanda yake rayar da mutum idan aka busa shi a cikinsa. As-Suyootee ya yarda da shi a cikin tafsirinsa na Suratul Hijr (15), amma a tafsirinsa na aya ta 85 ta Suratul Israa':

This tafseer is the product of two scholars, both of whom had the title, “Jalaalud-Deen” (Glory of the Religion): Jalaal ad-Deen as-Suyootee (1445-1505 CE), author of ad-Durr al-Manthoor, and Jalaalud-Deen al-Mahallee (1389-1460 CE/791-864 AH). The former was discussed previously, so we will only concern ourselves with the latter. His name was Muhammad ibn Ibraaheem al-Mahallee and his birthplace was Egypt. He became a great scholar of the Shaafi‘ee mathhab and refused the post of the chief judge, preferring to teach fiqh in the local schools and engage in trade. He wrote a number of simple and concise books in various fields which became very popular. He began his tafseer starting with Soorah al-Kahf (18) and ending with Soorah an-Naas (114). He then did the tafseer of the first soorah, al-Faatihah; however, he died before completing the rest. As-Suyootee then began from Soorah al-Baqarah (2) and ended with Soorah al-Israa’ (17), which is a little less than one half of the Qur’aan. He followed alMahallee’s format. The basic meanings of the verses are explained and the most probable opinions are mentioned. Grammatical explanations are only relied on where absolutely necessary. Some reference is also made to the more famous recitations. There are very few areas where the two authors differed. One of them concerns the rooh (soul), which al-Mahallee explains in Soorah Saad (38) as a subtle body or substance that brings man to life when it is blown into him. AsSuyootee agrees with him in his own tafseer of Soorah al-Hijr (15), but in his tafseer of verse 85 of Soorah al-Israa’:

As-Suyuɗi ya saɓa wa al-Mahallee. Ya rubuta cewa wannan aya tana nuna a fili cewa hakikanin rai (ar-rooh) ilimin Allah ne kaɗai, don haka ya fi kyau kada a yi ƙoƙarin bayyana shi. Duk da ƙarancin shafukan wannan tafsiri (juzu'i ɗaya), babu shakka aiki ne mai matuƙar daraja kuma yana cikin shahararrun tafsirai.

as-Suyootee contradicts al-Mahallee. He wrote that this verse clearly indicates that the reality of the rooh is the exclusive knowledge of Allaah; hence, it would be better not to try to define it. In spite of this tafseer’s brevity (one volume), it is without a doubt a very valuable work and it is among the most popular tafseers.

An an buga bugu da yawa na wannan littafi, kuma an rubuta sharhi da yawa a kansa, mafi shahara daga cikinsu su ne Haasheyah al-Jamal da Haasheyah as-Saawee.137

Numerous editions have been printed, and many commentaries have been written on it, the most famous being Haasheyah al-Jamal and Haasheyah as-Saawee.137

Muhammad ibn Muhammad ash-Shirbeenee (d. 1569 CE/1569 AH) malamin addini ne dan kasar Masar, mai bin mazhabin Shafi'i a fannin fiqhu. Shi ne aka fi sani da laƙabi "al-Khateeb". Tafsirinsa takaitaccen taƙaitawa ne daga tafsirai da suka gabace shi, cike da maganganu da yawa daga Tafseer ar-Raazee. Yana kaucewa sabanin ra'ayoyi, yana zaɓar kawai mafi dacewa ko mafi kusantar daga cikinsu.

Muhammad ibn Muhammad ash-Shirbeenee (d. 1569 CE/1569 AH) was an Egyptian scholar of the Shaafi‘ee school of legal thought. He was most commonly known by the title, “al-Khateeb.” His tafseer is a concise abridgement of earlier tafseers and is filled with many quotes from Tafseer ar-Raazee. He avoids conflicting opinions, choosing only the most suitable or likely among them.

Ana ba da bayanan nahawu sai inda ya zama dole, kuma wani lokaci ana ambaton karatun Alqur'ani daga cikin qiraa'o'i bakwai shahararru. Shi ma yana ambaton hadisai ingantattu kawai (sahih ko hasan), kuma yana sukar wasu daga cikin malaman tafsiri na farko, kamar az-Zamakhsharee da al-Baydaawee, saboda amfani da hadisai na jabu. Ash-Shirbeenee ya kula sosai wajen nuna wasu ayoyi masu matsala da alakar ayoyi da juna. Game da al'amuran fiqhu kuwa, yana ambatonsu lokaci-lokaci kuma a takaice. Sai dai marubucin sau da yawa yana kawo labarai masu ban mamaki da mafi ban mamaki daga cikin Isra'iliyyat, ba tare da ya yi sharhi kan sahihancinsu ba.138

Grammatical breakdowns are only given where necessary and, occasionally, recitations from the famous seven mentioned. Also, he only mentions reliable hadeeths (saheeh or hasan) and criticizes some of the earlier mufassirs, like azZamakhsharee and al-Baydaawee, for their use of fabricated hadeeths. AshShirbeenee took care to note various problematic verses and the relationship between verses. As for legal issues, he only mentions them occasionally and in concise terms. However, the author often mentions weird stories and the strangest of Israa’eeleeyaat without making any comment on their accuracy.138

Abus-Sa‘ood Muhammad ibn Mustafaa al-‘Imaadee (1489-1574 CE/894-982 AH) an haife shi ne a wani ƙauye kusa da Constantinople, kuma ya zama malamin mazhabar Hanafee. Ya koyar a makarantun Musulunci da dama na Turkiyya, kuma an naɗa shi alƙali a garuruwa da dama, ciki har da Constantinople kanta. Daga baya, an naɗa shi muftee, kuma ya ci gaba da zama haka fiye da shekaru talatin.139 Tafsirinsa ya dogara ne akan al-Kash-shaaf da na al-Baydaawee, sai dai ya guji kura-kurai da yawa da ke cikinsu. Duk da haka, ya fada cikin tarkon ambaton hadisai da aka ƙirƙira game da falalar kowace sura. Marubucin ya yi ƙoƙari sosai wajen bayyana fasaha da tsari mai ban mamaki na kalmomin Alƙur'ani. Yana ambaton karatun da suka sha bambam ne kawai inda suke ƙara bayyana ayoyin.

Abus-Sa‘ood Muhammad ibn Mustafaa al-‘Imaadee (1489-1574 CE/894-982 AH) was born in a village near Constantinople and became a scholar of the Hanafee school. He taught in many Turkish Islaamic schools and was appointed judge in a number of cities, including Constantinople itself. Later, he was appointed a muftee and remained one for over thirty years.139 His tafseer was based on al-Kash-shaaf and that of al-Baydaawee, except that he avoided many of their pitfalls. He did, however, fall into the trap of mentioning fabricated hadeeths concerning the merits of each soorah. The author spends a great deal of effort explaining the eloquence and miraculous construction of Qur’aanic expressions. He only mentions variant recitations where they further explain the verses.

Ana ambaton Isra'iliyyat a cikin tafsirin kadan ne, kuma ana ambaton hukunce-hukuncen malamai kan al'amuran shari'a lokaci-lokaci kawai. Sau da yawa yana ambaton ma'anoni daban-daban na nahawu na ayoyi, sannan ya zabi wanda ya fi dacewa bayan ya kawo hujja a kan hakan. An sake buga wannan tafsiri sau da yawa a cikin littattafai biyar masu matsakaicin girma, kuma malamai suna matukar sonsa saboda bayyananniyar maganarsa da kyawun salonsa.140

Very few Israa’eeleeyaat are mentioned and the various legal opinions on legal issues are listed only occasionally. He sometimes mentions the various grammatical meanings of verses and chooses the most appropriate after producing proof to that effect. The tafseer has been reprinted in five medium-sized volumes numerous times and is quite popular among scholars due to its clarity and beauty.140

As-Sayyid Mahmood Afandee al-Aaloosee (1802-1853 CE/1217-1269 AH) ya kasance daga cikin manyan malaman Shaafi‘iyyah na ‘Iraaq. An nada shi mufti na Baghdaad, kuma yana da masaniya sosai game da matsayin shari'a na mazhabobi daban-daban. A haƙiƙa, sau da yawa yana bin ra'ayoyin Abu Haneefah a kan batutuwa da dama. Marubucin ya tattara a cikin tafsirinsa ra'ayoyi da riwayoyin malaman farko da bayanan malaman zamani da kulawa mai girma da gaskiya. Dukkan maganganu ana danganta su ga marubutansu, kuma ana auna sabanin ra'ayoyinsu ba tare da son kai ba. Al-Aaloosee sau da yawa yana karyata fassarori marasa tushe na Mu‘tazilawa da Shee‘ah da bayanansu na bidi'a. Haka kuma yana ambaton ka'idojin kimiyya masu alaƙa da ayoyin halitta, yana kuma sukar waɗanda yake ganin ba daidai ba ne ko ba su da yiwuwa. Ana tattauna batutuwan nahawu da na shari'a sosai a cikin tafsirin ba tare da son kai ba. Al-Aaloosee yana sukar Isra'iliyyat sosai, har ma yana yi musu izgili lokaci-lokaci. Yana kuma ambaton karatu daban-daban na Alƙur'ani, amma bai takaita kansa ga ingantattun kawai ba. Ana amfani da nassoshi da yawa daga adabin gargajiya don tallafawa hujjojinsa na nahawu, kuma yawanci yana kammala tafsirinsa da ambaton ma'anoni na ruhaniya.

As-Sayyid Mahmood Afandee al-Aaloosee141 (1802-1853 CE/1217-1269 AH) was among the greatest Shaafi‘ee scholars of ‘Iraaq. He was appointed muftee of Baghdaad and was very familiar with the legal positions of the various math-habs. In fact, he often followed the opinions of Aboo Haneefah on many issues. The author has compiled in his tafseer the opinions and narrations of the early scholars and the explanations of latter-day scholars with great care and honesty. All statements are attributed to their authors, and their conflicting opinions are weighed without any bias. Al-Aaloosee often times refutes the unorthodox interpretations and heretical explanations of the Mu‘tazilees and the Shee‘ah. He also mentions the scientific theories relating to the verses on creation and criticizes those he considers inaccurate or unlikely. Grammatical and legal issues are discussed at great length through the tafseer without bias. Al-Aaloosee severely criticizes the Israa’eeleeyaat and even ridicules them occasionally. He also mentions the variant recitations, but does not restrict himself to the authentic ones. Many quotes from classical literature are used to support his grammatical arguments, and he usually closes off his tafseer by mentioning the spiritual implications.

Rooh al-Ma‘aanee ƙamus ne na tafsiri a zahiri, wanda aka tattara mafi yawan abin da aka rubuta a kan tafsiri aka gabatar da shi cikin tsanaki da sharhi. Duk da cewa marubucin wani lokaci yana wuce gona da iri wajen mayar da hankali kan fannoni na fasaha waɗanda ba su da alaƙa kai tsaye da tafsiri, hanyarsa koyaushe daidaitacciya ce kuma ba ta nuna son kai ba.142

Rooh al-Ma‘aanee is a virtual tafseer encyclopedia, in which most of what has been written on tafseer has been gathered and critically presented. Despite the author’s occasional overemphasis on technical areas not directly related to tafseer, his approach is always balanced and unbiased.142