Al-Bahr al-Muhit (), is a classical Sunni commentary of the Qur'an, authored by the Andalusian Zahiri-Ash'ari scholar Abu Hayyan al-Gharnati. It is considered the most significant source on Quranic grammar (morphology and syntax), phrases, vocabulary, etymology, and recitation.
The book tafsir authored by Abà « HayyÃÂn was named al-Bahr al-Muhët. The two terms that comprise the tafsir are al-Bahr and al-Muhët. Al-Bahr, which means "ocean," is a phrase that's frequently used to describe the sea or someone who possesses noble and charitable qualities. Al-Muhët, however, denotes both deep and wide. Consequently, al-Bahr al-Muhët refers to a vast and deep ocean.
When the author was 57 years old in 1311 or 710 Hijri, this work was composed utilising the tafṣëlë method. Scholars have classified it as tafsër bi al-ra'y al-mamdà «h (reason-based interpretation), and its contents are guaranteed to be free of fabricated narrations and deviant beliefs.
Tafsër al-Bahr al-Muhët also includes Al-Tafsër bi al-iqtirÃÂn. This is due to the fact that Abà « HayyÃÂn applied his in-depth knowledge of linguistic conventions and Ulà «m al-Qur'an's methods like qira'at, narrations about the causes of nuzà «l, nasikh mansà «kh, and othersâÂÂin addition to reason when interpreting verses in Tafsër al-Bahr al-Muhët. Tafsër al-Bahr al-Muhët's explanation technique can be categorised as the MuqÃÂrin method because it used concepts from his contemporary scientists and intellectuals to bolster his opinion while also comparing many views from previous interpreters. Tafsër al-Bahr al-Muhët uses the Tafsëlë/ItnÃÂbë methodology to explain each line in detail after first breaking it down. This method increases the scope of the explanation provided. Meanwhile, Tafsër al-Bahr al-Muhët uses the Tahlëlë approach to explain the meaning of the verses in a methodical manner, starting with Surah al-Fatiha and concluding with Surah al-Nas. Since Tafsër al-Bahr al-Muhët's dispute revolves around linguistic qualities, such as word construction, sentence structure, literature, and components of I'rÃÂb and its reading harakat, it tends to lean towards lughawë/adabë.
As a mufassir (Quran exegete) who was a specialist in grammar, Abà « HayyÃÂn al-Andalusë's interpretation of the Qur'an is evidence of his proficiency in that domain. One of the fundamental principles of Abà « HayyÃÂn's interpretation of the Qur'an is that language is the most important element in understanding its contents. In addition, Abà « HayyÃÂn grounds his understanding and interpretation of the Qur'an on Usul al-qirÃÂ'ÃÂt. Abà « HayyÃÂn al-Andalusë sought to produce a commentary that synthesised various scholarly perspectives and attempted, via extensive linguistic study, to elucidate the meaning of a word (which he used as a source for his commentary). The title of the subsequent commentary book, al-Bahr al-Muhët, which means "the deep ocean," seems to have been inspired by this. He strove to clarify difficult meanings, to reveal ideas that were still hidden and unclear, and to unravel difficult meanings.
Even though Abà « HayyÃÂn recognised qirÃÂ'ÃÂt shÃÂdhdhah as a source of disagreement, he also listed the following requirements for an interpreter: Lughah, or language science; grammar science, including nahwu (syntax) and saraf (morphology) science; bayan and badi' science, to know the Qur'anic language style; hadith science, to know the rationale behind nuzul and narrations that elucidate the meaning of words that are still mubham and mujmal; usà «l al-fiqh science, to know the wording of the Qur'an, whether Mujmal, Mubayyan, 'ÃÂm, KhÃÂs, Mutlaq, or Muqayyad; kalam science, to know about the obligatory attributes of Allah and the impossibility of Allah; and qirÃÂâÂÂÃÂt science, to know the various aspects of qirÃÂâÂÂÃÂt. This is due to the possibility that the distinction may have ramifications for meaning differences or may help to clarify how the phrase is to be understood.
Abà « HayyÃÂn relied on earlier academicsâ tafsir volumes as well as other literature while writing his own:
The text that is most frequently consulted while discussing grammar is al-KitÃÂb, authored by the renowned Persian scholar Abu Bishr Amr ibn 'Uthman ibn Qunbur Sibawaih. He was the one who first created the principles of grammar; he was born and raised in Basra. In addition, the writings of Abu Abdullah Muhammad ibn Malik al-Jayani are found in al-Mumni', a book translated from Damascus by Abu al-Hasan Ali ibn Mu'min ibn Usfur al-Hadrami al-Shabili. Abu Hayyan read these books through al-âÂÂAllamah Abu JaâÂÂfar Ah}mad ibn Ibrahim ibn Zubair al-Thaqafi. The source for bayÃÂn and badëâ science used by Abà « HayyÃÂn is MinhÃÂj al-BulaghÃÂâ wa SirÃÂj al-Udabàby Abà « al-Hasan HÃÂzim ibn Muhammad HÃÂzim al-Andalusë al-AnsÃÂrë al-QartÃÂjÃÂnë.
The texts used as references in the field of Hadëth also include Sahih al-Bukhari and Sahih Muslim, Sunan Abi Dawud, Sunan al-Tirmidhi, Sunan al-Nasa'i, Sunan Ibn Majah, and Musnad. Abà « HayyÃÂn mentions al-Mahsà «l, a work by Abà « 'AbdullÃÂh MuHammad Ibn 'Umar al-RÃÂzë, in the context of ushul. In the field of Quranic recitation, Abà « HayyÃÂn draws on a wide range of sources. MutawÃÂtirah and shÃÂdhdhah are abundant in qirÃÂ'ÃÂt. The best sources of qirÃÂ'ÃÂt sab'ah, according to him, are the two books of al-Iqnàby Abà « JaâÂÂfar ibn BÃÂdhis (491âÂÂ540 H), which were published in two volumes by DÃÂr al-Fikr Damascus in 1403 H, and taqëq by 'Abd al-Majëd QattÃÂs (Badhish, n.d.). The work that serves as a source for the qirÃÂ'ÃÂt 'ashrah is the book al-MisbÃÂh by Abà « al-Karam al-Shahrazà «rë. In addition, he took material from his book al-âÂÂAqd al-Lailë, also known as the string of pearls.