Al-Tashil li Ulum al-Tanzil (), better known as Tafsir Ibn Juzayy (), is a classical tafsir of the Qur'an, authored by the Spanish scholar Ibn Juzayy.
Tafsër Ibn Juzayy stands as one of the final comprehensive QurþÃÂnic commentaries produced in al-Andalus. It is a concise yet wide-ranging tafsër positioned at an intermediate level, combining both the transmitted (al-maþthà «r) and rational (al-raþy) methods of exegesis. Distinguished by its clarity of expression and accessibility, it integrates multiple scholarly disciplines connected to QurþÃÂnic interpretation. The work achieves a careful equilibrium between conciseness and analytical depth, steering clear of both excessive elaboration and undue simplification.
Although Ibn Juzayy's tafsir is concise, it discusses theological issues (kalam), analyzes and critiques transmitted narrations (riwayat), and addresses linguistic, recitation (qira'at), and jurisprudential (fiqh) differences without getting into excessive detail. One of the features that makes this tafsir stand out is its two prefaces, which contain information related to the Quranic sciences ('ulum al-Quran) and the principles of exegesis (usul al-tafsir). In the first preface, after explaining his methodology in detail, Ibn Juzayy addresses topics such as the main subjects of the Quran, the history of the Quran, the levels of exegetes (mufassirin), and the reasons for their differences. The main subjects covered in this preface are the sciences related to the Quran, such as tafsir, qira'at, grammar (nahw), balagha (balagha ), hadith (prophetic traditions), ahkam (rulings), qasas (stories), tasawwuf (Sufism), usul al-din (principles of religion), usul al-fiqh (principles of jurisprudence), nasikh-mansukh (abrogating and abrogated verses), i'jaz al-Quran (inimitability of the Quran), Asbab al-Nuzul (occasions or circumstances of revelation), and fada'il al-Quran (merits of the Quran). In the second preface of the tafsir, the exegete explains words that appear frequently in the Quran but are difficult to understand or have an ambiguous meaning, arranging them in Arabic alphabetical order.
Although Ibn Juzayy and his tafsër did not receive extensive recognition from later scholars such as al-Suyà «á¹Âë, his work nonetheless influenced subsequent exegetes. It is notably cited by SulaymÃÂn ibn ÿUmar al-ÿAjëlë (d. 1204/1790) in his ḤÃÂshiyah on Tafsër al-JalÃÂlayn, and it left its mark on modern scholars like al-á¹¢ÃÂbà «në (d. 1442/2021) in á¹¢afwat al-tafÃÂsër.
Ibn Juzayy explains in detail the methods he followed in his tafsir, titled al-Tashil. These features are as follows:
Ibn Juzayy drew extensively from a wide range of sources spanning multiple disciplines. His principal reference was the tafsër of Ibn ÿAá¹Âiyyah (d. 531/1137), al-Muḥarrar al-wajëz, which he regarded as one of the finest works of QurþÃÂnic commentary. The influence of Ibn ÿAá¹Âiyyah is clearly visible in Ibn Juzayy's treatment of linguistic, grammatical, theological, and juristic issues. Although he relied heavily on this text, Ibn Juzayy engaged critically with its contentâÂÂsometimes adopting Ibn ÿAá¹Âiyyah's positions and at other times preferring alternative views.
Another major influence was al-Zamakhshari (d. 538/1144) al-KashshÃÂf, from which Ibn Juzayy drew insights particularly in language, rhetoric, and subtle exegetical analysis. Nevertheless, he cautioned readers regarding al-Zamakhsharë's theological errors while still evaluating his interpretations with scholarly discernment.
Among the additional tafsër works Ibn Juzayy consulted were JÃÂmiÿ al-bayÃÂn by al-Ṭabarë (d. 310/923), al-Kashf wa al-bayÃÂn by al-ThÃÂÿlabë (d. 427/1035), and al-HidÃÂyah by Makkë ibn Abë ṬÃÂlib (d. 437/1046), though he utilized them to varying degrees. For mystical reflections, his chief source was the tafsër of al-Ghaznawë (d. 560/1165), which he praised for its remarkable insights into taá¹£awwuf.
In his treatment of qirÃÂþÃÂt and other areas of ÿulà «m al-QurþÃÂn, Ibn Juzayy relied on works such as those of Abà « ÿAmr al-DÃÂnë (d. 444/1053), al-Ḥujjah by al-FÃÂrisë (d. 377/987), and al-Taÿrëf wa al-iÿlÃÂm by al-Suhayli (d. 581/1185). His linguistic discussions drew from the foundational works of al-FarrÃÂþ (d. 207/822) and al-ZajjÃÂj (d. 311/923) on maÿÃÂnë al-QurþÃÂn, as well as Ibn Qutaybah's (d. 206/824) Gharëb al-QurþÃÂn.
When citing prophetic traditions, Ibn Juzayy made use of the six canonical collections (kutub al-sittah) with the exception of Ibn MÃÂjah (d. 272/886). Regarding narratives from the sërah, he does not always specify his sources, often employing general expressions such as âÂÂfë al-siyarâ or âÂÂfë kutub al-siyar.â His principal source in this area was most likely al-Suhaylë's (d. 581/1185) al-RawḠal-unuf, a widely read commentary on Sërat Ibn HishÃÂm in al-Andalus.
As a MÃÂlikë jurist, Ibn Juzayy also referred to al-Muwaá¹Âá¹Âaþ of ImÃÂm MÃÂlik (d. 179/795), both for legal rulings and for aḥÃÂdëth, and to works on QurþÃÂnic jurisprudence such as that of Ibn al-ÿArabë (d. 543/1148). In theological matters, he largely followed the Ashÿarë school, occasionally drawing upon figures such as al-Juwaynë (d. 478/1085) and al-BÃÂqillÃÂnë (d. 403/1013).
The tafsër of Ibn Juzayy was first printed in Egypt in 1355/1936, across four volumes. This initial edition, however, contained numerous textual and typographical errors. Subsequent reprints, many of which appear to have been based on that same version, continued to reproduce these mistakes. Among the more widely circulated of these was the edition issued by DÃÂr al-Kutub al-ÿIlmiyyah in 1415/1995.
In later years, DÃÂr al-á¸ÂiyÃÂþ (Kuwait) published two critically edited versions prepared by Dr. Muḥammad ibn Sayyidë Muḥammad MawlÃÂy, the first in 1430/2009 and the second in 1434/2013, appearing in three and four volumes respectively. These editions represented significant improvements over earlier prints but were not entirely free from errors or omissions. While the second edition corrected issues found in its opening volume, the remaining three retained many of the inaccuracies present in the first release.
Another notable publication appeared in 1433/2012, when al-Muntadàal-IslÃÂmë in Sharjah, United Arab Emirates produced a one-volume edition comprising 1,023 pages. Drawing upon five manuscripts, this version succeeded in eliminating most of the textual errors and omissions of prior prints. It features an accessible layout, presenting the QurþÃÂnic text at the top of each page with its corresponding commentary beneath. However, it provides no editorial annotations or explanatory notes on Ibn JuzayyâÂÂs text and omits tashkël (vocalization marks) from the tafsër portion.