الجامع لأحكام القرآن للقرطبي - Google Play

Interpretation of Al-Qurtubi. It is a book that collects the interpretation of the entire Qur’an and its name is (the comprehensive collection of the provisions of the Qur’an, and the clarification of what it contains of the Sunnah and the provisions of the Criterion). By its author, Imam Abu Abdullah Muhammad bin Ahmed Al-Ansari Al-Qurtubi, who died in the year 671 AH. It is a comprehensive interpretation of all the verses of the Qur’an, but it focuses comprehensively on the verses of rulings in the Holy Qur’an. The book is one of the best books of interpretation that deals with rulings. It is unique in its field. It is also one of the most comprehensive works in this art. It was described as one of the greatest and most useful of interpretations. His author omitted histories and stories, and instead established the rulings of the Qur’an, deducing evidence, and mentioned the readings and the abrogated and abrogated method of interpretation in it. Al-Qurtubi fulfilled what he stipulated upon himself in this interpretation, so his method was that: 1. He presents to mention the reasons. Descent, readings, parsing, and explaining strange words. 2. He relies a lot on language, and quotes Arab poetry a lot. 3. He responds to the Mu’tazila, the Qadariyya, the Shiites, the philosophers, and the extremist Sufis. 4. But he did not drop the stories at all, rather he rejected many of them. He sometimes narrated strange Israeli stories. 5. He used to quote from the predecessors much of what influenced them in interpretation and rulings, with each statement attributed to its speaker. 6. He also used to quote from many of those who preceded him in interpretation, especially those who wrote books on rulings. He quoted from Ibn Jarir al-Tabari, Ibn Attiya, Ibn al-Arabi, and Abu Bakr al-Jassas al-Qurtubi, and jurisprudential issues: This interpretation is considered the most extensive and comprehensive explanation of jurisprudential issues. Al-Qurtubi went on at great length on some topics, so see, for example, his words about the great imamate, which is the caliphate, in Surat al-Baqarah. Verse (30) And when your Lord said to the angels, “Indeed, I will place a caliph on earth.” They said, “Will You place therein someone who will spread corruption therein and shed blood?” while we glorify Your praise. I sanctify you. He said, “I know what you do not know.” Although Al-Qurtubi was a Maliki school of thought, he was not fanatical about his Maliki school of thought. Rather, he used to follow the evidence until he arrived at what he saw as correct, whoever said it. For example, when interpreting the words of the Qur’an: (It is lawful for you on the night of fasting to have sexual intercourse with your wives), he says in the twelfth issue of The issues of this verse after mentioning the disagreement of scholars regarding the ruling on one who eats during the day in Ramadan out of forgetfulness, and what was reported from Malik that he breaks the fast and must make up for it, he says: “According to other than Malik, not everyone who eats forgetting to break his fast is not breaking the fast.” I said: This is the correct view, and the majority said so. You see that in doing so he is contradicting his doctrine and being fair to others.