|
1
|
ʾIḫlāṣ al-widād fī ṣidq al-miʿād
al-Karmī, Marʿī ibn Yūsuf ibn Abī Bakr, 1580‒1623
جمع المؤلف في هذه الرسالة فوائد حول قوله تعالى "واذكر في الكتاب إسماعيل إنه كان صادق الوعد"، وساق فيها بعض أقوال المفسرين في الدلالة على أن صدق الوعد من صفات الأنبياء والأصفياء، كما أورد أخبارًا في صدق الميعاد مع طائفة من أقوال الشعراء وكلام البلغاء تحمل القارئ على إنجاز المواعيد والالتزام بها، كما أنه لم ينس ذكر أقوال الفقهاء. وقد سبقه إلى الحديث عن الوفاء بالوعد العلامة السخاوي في كتابه "التماس ...
more
جمع المؤلف في هذه الرسالة فوائد حول قوله تعالى "واذكر في الكتاب إسماعيل إنه كان صادق الوعد"، وساق فيها بعض أقوال المفسرين في الدلالة على أن صدق الوعد من صفات الأنبياء والأصفياء، كما أورد أخبارًا في صدق الميعاد مع طائفة من أقوال الشعراء وكلام البلغاء تحمل القارئ على إنجاز المواعيد والالتزام بها، كما أنه لم ينس ذكر أقوال الفقهاء. وقد سبقه إلى الحديث عن الوفاء بالوعد العلامة السخاوي في كتابه "التماس السعد في الوفاء بالوعد".
Work
17th century
Single work
➥ Early work
:
Editions |
2
Relationships with other works |
5
|
|
|
|
|
3
|
Irshād al-ʻaql al-salīm ilá mazāyā al-Kitāb al-karīm
Abū al-Suʿūd al-Imādī, Muḥammad ibn Muḥammad, 1492‒1574
┃
Soliman le Magnifique, 1494‒1566
قال عنه حاجي خليفة في "الكشف" (1/ 65): "اشتهر صيته، وانتشر نَسْخه في الأقطار، ووقع التلقي بالقبول من الفحول والكبار، لحسن سبكه، ولطف تعبيره، فصار يقال له: خطيب المفسرين. من المعلوم: أن تفسير أحد سواه بعد "الكشاف"، و"القاضي"؛ لم يبلغ إلى ما بلغ من رتبة الاعتبار والاشتهار. والحق: أنه حقيق به".
وقال عنه الشوكاني في "البدر الطالع" (1/ 261): "وهو من أجل التفاسير وأحسنها، وأكثرها تحقيقا وتدقيقا".
قال عنه حاجي خليفة في "الكشف" (1/ 65): "اشتهر صيته، وانتشر نَسْخه في الأقطار، ووقع التلقي بالقبول من الفحول والكبار، لحسن سبكه، ولطف تعبيره، فصار يقال له: خطيب المفسرين. من المعلوم: أن تفسير أحد سواه بعد "الكشاف"، و"القاضي"؛ لم يبلغ إلى ما بلغ من رتبة الاعتبار والاشتهار. والحق: أنه حقيق به".
وقال عنه الشوكاني في "البدر الطالع" (1/ 261): "وهو من أجل التفاسير وأحسنها، وأكثرها تحقيقا وتدقيقا".
Work
952‒973
1545‒1566
Single work
➥ Early work
:
Manuscript |
21
;
Editions |
4
Relationships with other works |
10
|
|
|
4
|
تفسير سورة الملك
Ibn Kamāl Bāšā, Aḥmad ibn Sulaymān, 1469‒1534
This is a part of the author’s full interpretation of Qurʾān. He adopted the school of Tafsīr by opinion which is arrived through personal reflection or independent rational thinking), amongst are al-Zamaẖṣarī, al-Bayḍāwī and al-Nasafī. Morphology, eloquence, syntax and theology are an integral part of tafsīr by opinion. In his Tafsīr, he has different views from other mufassirīn, however, his b...
more
This is a part of the author’s full interpretation of Qurʾān. He adopted the school of Tafsīr by opinion which is arrived through personal reflection or independent rational thinking), amongst are al-Zamaẖṣarī, al-Bayḍāwī and al-Nasafī. Morphology, eloquence, syntax and theology are an integral part of tafsīr by opinion. In his Tafsīr, he has different views from other mufassirīn, however, his book is rather inclusive containing all doctrine aspects in addition to al-Aṯar.The book highly focused on Rhetoric Sciences: such as epanodos, anastrophe, reversed from origin, concept of composing.. The author guides the reader to understand each surā with either brevity or detailed elaboration. First: he begins with vocabulary meaning with some word formation explaining ambiguous words and related merits. When verse definition is complete, he starts a wide broad explanation stating all sayings upon sole issue whether discussing and commenting or not. As for deduction, he mentions prophetic traditions, Qurʾān recitations, poetry..
Work
not after 940
not after 1533
Single work
➥ Early work
:
Manuscript |
2
;
Editions |
2
Relationships with other works |
6
|
|
|
5
|
تفسير سورة النازعات
Ibn Kamāl Bāšā, Aḥmad ibn Sulaymān, 1469‒1534
This is a part of the author’s full interpretation of Qurʾān. He adopted the school of Tafsīr by opinion which is arrived through personal reflection or independent rational thinking), amongst are al-Zamaẖṣarī, al-Bayḍāwī and al-Nasafī. Morphology, eloquence, syntax and theology are an integral part of tafsīr by opinion. In his Tafsīr, he has different views from other mufassirīn, however, his b...
more
This is a part of the author’s full interpretation of Qurʾān. He adopted the school of Tafsīr by opinion which is arrived through personal reflection or independent rational thinking), amongst are al-Zamaẖṣarī, al-Bayḍāwī and al-Nasafī. Morphology, eloquence, syntax and theology are an integral part of tafsīr by opinion. In his Tafsīr, he has different views from other mufassirīn, however, his book is rather inclusive containing all doctrine aspects in addition to al-Aṯar.The book highly focused on Rhetoric Sciences: such as epanodos, anastrophe, reversed from origin, concept of composing.. The author guides the reader to understand each surā with either brevity or detailed elaboration. First: he begins with vocabulary meaning with some word formation explaining ambiguous words and related merits. When verse definition is complete, he starts a wide broad explanation stating all sayings upon sole issue whether discussing and commenting or not. As for deduction, he mentions prophetic traditions, Qurʾān recitations, poetry.
Work
not after 940
not after 1533
Single work
➥ Early work
:
Manuscript |
1
;
Editions |
1
Relationships with other works |
4
|
|
|
6
|
تفسير سورة النبأ
Ibn Kamāl Bāšā, Aḥmad ibn Sulaymān, 1469‒1534
This is a part of the author’s full interpretation of Qurʾān. He adopted the school of Tafsīr by opinion which is arrived through personal reflection or independent rational thinking), amongst are al-Zamaẖṣarī, al-Bayḍāwī and al-Nasafī. Morphology, eloquence, syntax and theology are an integral part of tafsīr by opinion. In his Tafsīr, he has different views from other mufassirīn, however, his b...
more
This is a part of the author’s full interpretation of Qurʾān. He adopted the school of Tafsīr by opinion which is arrived through personal reflection or independent rational thinking), amongst are al-Zamaẖṣarī, al-Bayḍāwī and al-Nasafī. Morphology, eloquence, syntax and theology are an integral part of tafsīr by opinion. In his Tafsīr, he has different views from other mufassirīn, however, his book is rather inclusive containing all doctrine aspects in addition to al-Aṯar.The book highly focused on Rhetoric Sciences: such as epanodos, anastrophe, reversed from origin, concept of composing.. The author guides the reader to understand each surā with either brevity or detailed elaboration. First: he begins with vocabulary meaning with some word formation explaining ambiguous words and related merits. When verse definition is complete, he starts a wide broad explanation stating all sayings upon sole issue whether discussing and commenting or not. As for deduction, he mentions prophetic traditions, Qurʾān recitations, poetry.
Work
not after 940
not after 1533
Single work
➥ Early work
:
Manuscript |
1
;
Editions |
1
Relationships with other works |
5
|
|
|
|
|
|
|
|
