Fakhrud-Deen ibn ‘Alee ar-Raazee (1150-1210 M/544-606 H) ialah seorang ulama mazhab Syafi‘i yang cemerlang dalam ilmu nahu serta ilmu falsafah.

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.

Tafsirnya dicetak dalam lapan jilid besar; namun, rakan sezamannya menyebut bahawa Fakhrud-Deen tidak menyempurnakan tafsirnya. Ada yang mencadangkan bahawa karya itu disempurnakan oleh muridnya, Shams ad-Deen Ahmad ibn alKhaleel al-Khuwayyee.126 Tafsir ar-Raazee sangat popular di kalangan ulama kerana huraiannya yang meluas terhadap pelbagai topik daripada pelbagai cabang ilmu. Tafsir ini terkenal kerana memberi tumpuan kepada hubungan antara ayat dan surah. Namun, tafsir ini sebahagian besarnya seperti sebuah ensiklopedia sains tabii. Penulis menyelami matematik dan sains tabii serta menilai pandangan ahli astronomi dan ahli falsafah dengan menggunakan istilah mereka. Pelbagai hujah golongan Mu‘tazilah disebutkan dan disangkal secara sederhana, dan pendirian pelbagai mazhab fiqh dijelaskan setiap kali ayat yang mengandungi isu hukum muncul. Akan tetapi, beliau sentiasa memihak kepada mazhabnya, mazhab Shaafi‘ee, dalam isu-isu hukum. Ar-Raazee juga membincangkan isu-isu nahu, tetapi pada kadar yang jauh lebih sedikit berbanding perbincangannya tentang sains tabii.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 ‘Abdillah Muhammad bin Ahmad al-Ansari al-Qurtubi (w. 1273 M/671 H) dilahirkan di Cordoba, di tempat yang kini ialah Sepanyol. Beliau memulakan pengajiannya di sana dan turut serta dalam jihad menentang orang Kristian, dan dalam perjalanan itu beliau telah ditawan, tetapi beliau berjaya melarikan diri. Akhirnya beliau mengembara ke timur, menetap di Mesir, dan di sana beliau meninggal dunia. Beliau paling terkenal dengan tafsirnya, tetapi beliau juga dikenali dengan kitabnya mengenai alam akhirat, at-Tazkirah bi Ahwal al-Mawta wa Ahwal al-Akhirah, dan sebuah kitab mengenai zuhud, iaitu mengurangkan cita-cita duniawi demi memberi tumpuan kepada kejayaan di akhirat.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

Tafsirnya bermula dengan mukadimah sekitar tujuh puluh halaman mengenai keutamaan al-Qur'an, adab-adab membacanya, dan metodologi tafsir yang betul. Tafsir ini ditandai oleh penekanan yang kuat terhadap isu-isu fiqh, namun ia sama sekali tidak terhad kepada perkara itu sahaja. Seseorang boleh menganggap karya al-Qurtubi sebagai tergolong dalam kategori at-tafsir bi ad-dirayah, kerana fiqh menurut sifatnya melibatkan istinbat daripada nas-nas. Namun, beliau memasukkan hadis-hadis yang berkaitan dengan setiap ayat, serta penjelasan para sahabat, tabi'in dan ulama besar, walaupun biasanya tanpa sanad. Apabila memetik sesuatu hadis, beliau menyebut kitab tempat ia boleh didapati atau pengarang yang menyebutnya. Selepas membentangkan teks sesuatu ayat, beliau akan menyatakan bilangan isu yang berkaitan dengannya yang bercadang untuk dibincangkan. Beliau biasanya memulakan dengan penjelasan perbendaharaan kata ayat tersebut, dengan memetik sebaris atau dua baris syair bagi menggambarkan takrif mana-mana perkataan yang sukar. Beliau juga menyebut bacaan-bacaan yang berbeza beserta para qari yang membacanya. Dalam membincangkan isu-isu fiqh, beliau menyebut pendapat-pendapat utama beserta dalil-dalilnya, kemudian menilainya. Secara umumnya beliau menyokong pendirian mazhab Maliki, walaupun tidak selalunya. Beliau juga membantah golongan sesat seperti Syiah, Muktazilah dan Qadariyah, tetapi beliau berbuat demikian dengan adab keilmuan. Tafsirnya dianggap sebagai antara karya agung dalam bidang ini, dan amat diperlukan untuk isu-isu fiqh al-Qur'an.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 (w. 1291 M/691 H) ialah seorang ulama Parsi dari mazhab Shaafi‘ee dan dilantik sebagai hakim besar di Shiraaz. Tafsirnya merupakan ringkasan kepada al-Kash-shaaf karya az-Zamakhsharee, dengan kebanyakan falsafah Mu‘tazilah dibuang. Namun, beliau sesekali terperangkap dalam penjelasan az-Zamakhsharee. Beliau juga mengikuti amalan az-Zamakhsharee dengan menyebut di hujung setiap surah hadis-hadis yang lemah dan palsu yang memuji kelebihan membaca surah tersebut. Al-Baydaawee mengambil sebahagian bahannya daripada Mafaateeh al-Ghayb karya ar-Raazee dan Tafseer ar-Raaghib al-Isfahaanee, serta memasukkan riwayat-riwayat daripada para sahabat dan tabi‘een. Oleh itu, beliau tidak membiarkan mana-mana ayat tentang keajaiban ciptaan tanpa menghuraikan teori dan fakta sains tabii. Beliau juga menyebut bacaan-bacaan Al-Qur’aan, tetapi tidak membataskan dirinya kepada yang sahih sahaja. Walau bagaimanapun, tafsir ini agak bebas daripada Israa’eeleeyaat. Bahasanya juga sangat tersusun dan indah. Ulama Islam sepanjang zaman telah memandang tinggi tafsir ini, dan banyak ulasan ke atasnya serta versi beranotasi telah dihasilkan.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 (wafat 1302 M/701 H) ialah seorang ulama mazhab Hanafi yang terkenal secara meluas. Beliau menulis banyak kitab tentang usul al-fiqh dan syarah bagi karya-karya terdahulu. Tafsir beliau ialah ringkasan tafsir al-Baydaawee, di mana beliau membuang hadis-hadis palsu tentang kelebihan setiap surah. Dalam perbincangan beliau tentang pelbagai qira'at, beliau hanya mengehadkan diri kepada tujuh qira'at yang sahih dan menisbahkan setiap satunya kepada pembacanya. An-Nasafee membahaskan pelbagai isu hukum yang berkaitan dengan ayat-ayat dengan menerangkan hujah setiap mazhab, menyanggahnya, dan menyokong pendirian mazhab beliau sendiri, iaitu mazhab Hanafi. Perbincangan tentang isu-isu nahu biasanya sangat ringkas. Secara keseluruhannya, tafsir ini bersaiz sederhana dan gayanya ringkas serta jelas.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 M/678-740 H) dikenali dengan gelaran “al-Khaazin” (penjaga gudang) kerana beliau pernah bertanggungjawab ke atas sebuah gudang buku di Damsyik. Ulama mazhab Shaafi‘ee ini dilahirkan dan dibesarkan di Baghdad, tetapi kebanyakan pengajiannya dilakukan di Damsyik. Beliau menulis sejumlah besar kitab dalam pelbagai bidang, seperti kitab sepuluh jilid bernama Maqbool al-Manqool, yang di dalamnya beliau mengumpulkan hadith-hadith yang terdapat dalam Musnad ash-Shaafi‘ee dan Ahmad, enam kitab utama, Muwatta’ Maalik, dan Sunan ad-Daaraqutnee. Tafsirnya ialah versi ringkas bagi tafsir al-Baghawee dengan tambahan daripada tafsir-tafsir terdahulu. Beliau menyebut banyak kisah Israiliyyat tanpa menilainya. Al-Khaazin juga menulis secara meluas tentang peperangan yang berlaku pada zaman Nabi ﷺ setiap kali ia disebut dalam ayat-ayat. Tafsirnya turut membincangkan isu-isu hukum secara terperinci, kadang-kadang menyentuh bidang yang langsung tidak berkaitan dengan tafsir. Terdapat juga penekanan yang besar dalam tafsir ini terhadap pengajaran dan nasihat rohani, mencerminkan kecenderungan Sufi al-Khaazin. Tafsir ini terdiri daripada tujuh jilid bersaiz sederhana, tersebar luas dan amat digemari terutama oleh mereka yang menyukai kisah-kisah; namun, tafsir ini memerlukan semakan kritikal sebelum boleh dijadikan rujukan yang boleh dipercayai oleh para ulama.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 bin Yoosuf bin Hayyaan al-Andaloosee (1256-1344 M/654-745H), yang lebih dikenali dengan nama Aboo Hayyaan, adalah seorang ulama dalam bidang qira'at dan syair serta seorang yang mahir dalam bidang nahu. Pada usia mudanya, beliau menganut mazhab Zahiri, tetapi kemudian meninggalkannya dan beralih kepada mazhab Syafi'i. Beliau menuntut ilmu di sekolah-sekolah di seluruh Afrika Utara dan akhirnya menetap di Mesir. Tafsir ini mengandungi lapan jilid besar dan digunakan secara meluas oleh para ulama sebagai rujukan penting mengenai struktur nahu dalam Al-Quran. Aboo Hayyaan menyebut secara terperinci perbezaan pendapat di kalangan ahli nahu dan kebanyakan tafsirnya disusun dari sudut pandangan nahu, sehingga ia lebih menyerupai sebuah kitab nahu berbanding sebuah tafsir Al-Quran. Namun begitu, beliau turut membincangkan bidang-bidang tafsir yang lain, seperti isu-isu fiqh, qira'at, kefasihan Al-Quran, dan riwayat daripada ulama salaf. Di banyak tempat, beliau juga membantah banyak hujah falsafah az-Zamakhsyari, serta pendirian nahunya.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

Nizamuddin ibn al-Hasan an-Naysaburi (w. 1328 M/728 H), yang digelar an-Nizam al-A‘raj, dilahirkan di Qum, tetapi membesar di Naisabur, tempat beliau menjadi seorang ulama sastera, ahli tatabahasa Arab dan pembaca Al-Qur'an yang terkenal.

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 menulis tafsirnya dengan meringkas secara kritis tafsir ar-Raazee, serta menambahkan bahan dari al-Kash-shaaf dan tafsir-tafsir lain, termasuk tafsir para sahabat dan tabi‘in. Format yang digunakan dalam tafsirnya agak unik di kalangan kitab-kitab tafsir. Selepas menyebut ayat, beliau menyebut pelbagai qira'at, dengan teliti menisbahkannya kepada salah seorang daripada sepuluh imam qira'at yang masyhur. Kemudian beliau menyebut tempat-tempat yang mungkin menjadi tempat berhenti (waqaf) dan menerangkan makna-makna yang terhasil daripadanya. Selepas itu, beliau membincangkan hubungan antara ayat-ayat, dan memulakan tafsirnya dengan menerangkan makna nahu bagi ayat-ayat tersebut. Seterusnya beliau menyebut isu-isu fiqh serta pendapat-pendapat dalam hujah-hujah falsafah dan ilmu kalam, sambil mempertahankan dengan tegas pendirian ortodoks Ahl as-Sunnah. Ayat-ayat yang berkaitan dengan keajaiban penciptaan dibincangkan dari sudut ilmu sains tabii. Disebabkan kecenderungan kuat beliau terhadap tasawuf, beliau menyelami implikasi rohani dan pencerahan peribadinya pada akhir tafsir setiap ayat. Tafsir ini kini dicetak di margin salah satu edisi Tafsir at-Tabari dan dibaca secara meluas oleh para ulama.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

Tafsir ini adalah hasil karya dua orang ulama, yang kedua-duanya bergelar "Jalaalud-Deen" (Kemuliaan Agama): Jalaal ad-Deen as-Suyootee (1445-1505 M), pengarang ad-Durr al-Manthoor, dan Jalaalud-Deen al-Mahallee (1389-1460 M/791-864 H). Yang pertama telah dibincangkan sebelum ini, jadi kita hanya akan menumpukan perhatian kepada yang kedua. Nama beliau ialah Muhammad ibn Ibraaheem al-Mahallee dan tempat kelahirannya ialah Mesir. Beliau menjadi seorang ulama besar dalam mazhab Shaafi‘ee dan menolak jawatan ketua hakim, lebih memilih untuk mengajar fiqh di sekolah-sekolah tempatan serta menjalankan perniagaan. Beliau menulis beberapa buah kitab yang ringkas dan padat dalam pelbagai bidang, yang menjadi sangat popular. Beliau memulakan tafsirnya dengan Surah al-Kahf (18) dan menamatkannya dengan Surah an-Naas (114). Kemudian beliau mentafsirkan surah pertama, al-Faatihah; namun, beliau meninggal dunia sebelum menyempurnakan selebihnya. As-Suyootee kemudiannya memulakan dari Surah al-Baqarah (2) dan menamatkan dengan Surah al-Israa’ (17), iaitu sedikit kurang daripada separuh al-Qur'aan. Beliau mengikuti format al-Mahallee. Makna asas ayat-ayat dijelaskan dan pendapat-pendapat yang paling kuat disebutkan. Penjelasan nahu hanya digunakan apabila benar-benar diperlukan. Rujukan turut dibuat kepada bacaan-bacaan yang lebih masyhur. Terdapat sangat sedikit perkara yang kedua-dua pengarang berbeza pendapat. Salah satunya berkaitan dengan ar-rooh (roh), yang dijelaskan oleh al-Mahallee dalam Surah Saad (38) sebagai satu jasad atau substans halus yang menghidupkan manusia apabila ditiupkan kepadanya. As-Suyootee bersetuju dengannya dalam tafsirnya sendiri bagi Surah al-Hijr (15), tetapi dalam tafsirnya bagi ayat 85 Surah al-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-Suyootee bercanggah dengan al-Mahallee. Beliau menulis bahawa ayat ini dengan jelas menunjukkan bahawa hakikat rooh adalah ilmu yang khusus milik Allaah; oleh itu, adalah lebih baik untuk tidak cuba mendefinisikannya. Walaupun tafsir ini ringkas (satu jilid), ia tidak syak lagi merupakan karya yang sangat berharga dan termasuk antara tafsir yang paling popular.

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.

Banyak edisi telah dicetak, dan banyak syarahan telah ditulis terhadapnya, yang paling terkenal ialah Haasheyah al-Jamal dan 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 (w. 1569 M/1569 H) ialah seorang ulama Mesir dari mazhab fiqh Shafi‘i. Beliau paling dikenali dengan gelaran "al-Khateeb". Tafsir beliau ialah ringkasan padat daripada tafsir-tafsir terdahulu dan dipenuhi banyak nukilan daripada Tafsir ar-Raazee. Beliau mengelakkan pendapat-pendapat yang bercanggah, dengan hanya memilih yang paling sesuai atau paling kuat di antaranya.

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.

Ilmu tatabahasa hanya diberikan apabila perlu dan, sekali-sekala, bacaan daripada tujuh qari yang terkenal disebut. Beliau juga hanya menyebut hadith-hadith yang sahih atau hasan, dan mengkritik sebahagian mufassir terdahulu, seperti az-Zamakhsyari dan al-Baydawi, kerana penggunaan hadith-hadith palsu mereka. Asy-Syirbini berusaha menyatakan pelbagai ayat yang bermasalah serta hubungan antara ayat-ayat. Adapun isu-isu hukum, beliau hanya menyebutnya sekali-sekala dan secara ringkas. Namun, pengarang sering menyebut kisah-kisah yang pelik serta riwayat Israiliyyat yang paling ganjil tanpa memberi sebarang ulasan tentang kesahihannya.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 M/894-982 H) dilahirkan di sebuah kampung berhampiran Constantinople dan menjadi seorang ulama mazhab Hanafi. Beliau mengajar di banyak sekolah Islam di Turki dan dilantik sebagai hakim di sejumlah bandar, termasuk Constantinople sendiri. Kemudian, beliau dilantik sebagai mufti dan kekal memegang jawatan itu selama lebih tiga puluh tahun.139 Tafsirnya berasaskan al-Kash-shaaf dan tafsir al-Baydaawee, namun beliau mengelakkan banyak kelemahan kedua-duanya. Walau bagaimanapun, beliau terjerumus ke dalam perangkap menyebut hadis-hadis palsu mengenai kelebihan setiap surah. Pengarang mencurahkan usaha yang besar untuk menjelaskan kefasihan dan susunan mukjizat ungkapan-ungkapan Al-Qur'an. Beliau hanya menyebut bacaan-bacaan yang berbeza apabila ia menerangkan lagi ayat-ayat tersebut.

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.

Israiliyyat sangat sedikit disebutkan, dan pelbagai pendapat hukum mengenai isu-isu fiqh hanya disenaraikan sesekali. Beliau kadangkala menyebutkan pelbagai makna nahu bagi ayat-ayat dan memilih yang paling sesuai setelah mengemukakan dalil bagi hal tersebut. Tafsir ini telah dicetak semula beberapa kali dalam lima jilid bersaiz sederhana dan cukup popular di kalangan ulama kerana kejelasan dan keindahannya.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-Aaloosee141 (1802-1853 M/1217-1269 H) ialah antara ulama Shaafi‘ee yang paling agung di ‘Iraaq. Beliau dilantik sebagai mufti Baghdaad dan sangat arif tentang pendapat-pendapat hukum mazhab-mazhab yang berbeza. Malah, beliau sering mengikuti pendapat Abu Haneefah dalam banyak perkara. Pengarang telah menghimpunkan dalam tafsirnya pendapat dan riwayat ulama terdahulu serta penjelasan ulama kemudian dengan penuh teliti dan jujur. Setiap kenyataan dinisbahkan kepada pengarangnya, dan pendapat-pendapat yang bercanggah ditimbang tanpa sebarang berat sebelah. Al-Aaloosee sering menolak tafsiran yang menyimpang daripada kebenaran dan penjelasan bid‘ah golongan Mu‘tazilah dan Syi‘ah. Beliau juga menyebut teori-teori saintifik yang berkaitan dengan ayat-ayat penciptaan dan mengkritik teori yang beliau anggap tidak tepat atau tidak munasabah. Isu-isu nahu dan hukum dibincangkan dengan panjang lebar sepanjang tafsir ini tanpa berat sebelah. Al-Aaloosee mengkritik keras Israa’eeliyyaat dan kadangkala turut memperlekehkannya. Beliau juga menyebut bacaan-bacaan variasi, tetapi tidak membataskan dirinya kepada yang sahih sahaja. Banyak petikan daripada kesusasteraan klasik digunakan untuk menyokong hujah-hujah nahunya, dan beliau biasanya menutup tafsirnya dengan menyebut implikasi rohaniah.

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 ialah sebuah ensiklopedia tafsir maya, di mana kebanyakan daripada apa yang telah ditulis mengenai tafsir telah dikumpulkan dan dibentangkan secara kritis. Walaupun pengarang kadangkala terlalu menekankan bidang-bidang teknikal yang tidak berkaitan secara langsung dengan tafsir, pendekatannya sentiasa seimbang dan tidak berat sebelah.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