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Discussion in 'Tafsir' started by Aqib alQadri, Jan 1, 2018.
21. al-lubab fi ulum al-kitab
imam abu Hafs umar ibn aliy ibn aadil al-dimashqi (d.880 AH)
20. laTayif al-isharat
imam abu'l qasim abd al-Karim ibn hawazan al-qushayri al-shafiyi (d.465 AH)
19. jamiy al-bayan fi tafsir al-qur'an
muhammad ibn abd al-RaHman ibn muhammad ibn abdulah al-yiji al-shirazi al-shafiyi (d.905 AH)
18. tafsir abu's su'ud: irshad al-aql al-salim ila mazaya al-qur'an al-karim
abu's su'ud muhammad ibn muhammad al-imadi (d.951 AH)
17. qawnawi disagrees in his hashiyah on bayDawi that RasulAllah sallALlahu alayhi wa sallam followed shariat of sayyiduna ibrahim alayhi's salam.
iSamuddin ismayil ibn Muhammad al-Hanafi (d.1195 AH)
16. shaykh zadah in hashiyah on bayDawi:
muhiyuddin shaykh zadah muhammad ibn muSlihuddin mustafa al-Hanafi (d.951 AH)
"all scholars of kalam are agreed that even before waHy prophets are believers"
contrary to what some scoundrels claim, our master RasulAllah sallALlahu alayhi was sallam spoke of tawHid and did worship as cited from the hadith:
"that RasulAllah sallAllahu alayhi wa sallam indeed would proclaim tawHid and despise the idols - laat and uzza; and he sallAllahu alayhi wa sallam would do Hajj and umrah and follow the shariah of ibrahim alayhi's salatu wa's salam."
15. khafaji ala bayDawi: inayatu'l qaDi:
also known as: hashiyatu's shihab
and named: 'inayatu'l qaDi wa kifayatu'r raDi'
by shihabuddin ahmad ibn muhammad ibn umar al-khafaji (d.1069 AH)
14. tafsir al-bayDawi; anwaru't tanzil wa asraru't ta'wil:
by qaDi naSiruddin abdullah ibn umar al-bayDawi (d.685 AH)
13. allamah sulayman jamal in hashiyah of jalalayn:
10. madarik al-tanzil of nasafi:
abu'l barakat abdullah ibn ahmad ibn maHmud al-nasafi, (d.710 AH)
11. al-iklil supercommentary on madarik, shah abd al-Haqq ilahbadi (d.1333 AH):
9. allamah tibi (d.743) in his supercommentary on zamakhshari's kash'shaf, says in futuH al-ghayb:
zamakhshari's belief was that deeds are also included in iman, so that one who omits (obligations) or commit enormities will go out of faith. he supposed this verse is proof for his argument, because if only tawHid and taSdiq (belief in monotheism and attestation to faith) were enough, then these would not be negated for the Prophet sallAllahu alayhi was sallam prior to his announcement (mab'ath), because he had attested to (tawHid) prior to his being sent forth (mab'ath); so it is necessary to explain the iman that was negated on both attestation and actions. (because deeds) were not established prior to his (announcement) of prophethood.
the answer is: that taSdiq/attestation means to have faith in Allah and His Messenger; and the Prophet sallAllahu alayhi wa sallam was addressed to bear faith in HIS MESSENGERSHIP; and this is negated prior to revelation.
i.e., the negation of iman here is in the Messengership (risalah) of RasulAllah sallAllahu alayhi wa sallam which was not established prior to waHy.
al-intiSaaf is a critical supercommentary on kash'shaf of zamakhshari by ibn munayyir al-sakandari.
khayruddin al-zirkly in his al-a'laam, v1/p220:
ibn munayyir is ahmad ibn muhammad ibn manSur (620-683 AH / 1123-1284 CE).
8. bhopali's shaykh, ali al-shawkani said in his fat'H al-qadir:
"i.e. you did not know how to call people towards iman"
6. durr al-manthur, of jalaluddin suyuti,
7. fat'h al-bayan of Siddiq hasan khan bhopali qinnauji
ibn khuzaymah said that "iman" here means 'prayer'. not faith per se.
notice, no one is saying that this iman is similar to "convert, revert, taking shahadah". which clearly implies kufr - and by repeatedly saying it in different words, nouman insists upon this. and thus "RasulAllah sallAllahu alayhi wa sallam accepted islam".
al iyadhu billah. astaghfirullahi'l Azeem.
5. duraj al-durar attributed to abd al-Qahir jurjani (d.471 AH):
split from the original thread here:
2. tafsir baHr al-ulum of samarqandi:
3. tafsir ibn kathir:
4. tafsir al-basit of waHidi
the meaning is that 'the details of iman and kitab' were given thereafter, not that RasulAllah sallAllahu alayhi wa sallam learned about islam for the first time (as the scoundrel with his satanic eyes bulging and ogling and frothing barks: "clueless" )
even zamakhshari as a mutazili is better than this scoundrel as a mufassir. though his argument was to further his own mutazili agenda, at least he agreed that RasulAllah sallALlahu alayhi wa sallam was always a muslim.
1. in kashaf, under surah shuura verse 52. [5/423]
if he says: