Al-JÃÂmiÿ li-AḥkÃÂm al-QurþÃÂn (), commonly known as Tafsër al-Qurá¹Âubë (), is a classical Sunni Quranic commentary authored by al-Qurtubi, a Maliki jurist and Ash'arite theologian. The work focuses primarily on the legal rulings (aḥkÃÂm) derived from the Qur'an while also encompassing linguistic analysis, historical context, theological discussions, and spiritual insights. It is considered one of the most comprehensive and renowned Qur'anic commentaries in Islamic scholarship.
Al-Qurtubi himself titled his commentary al-JÃÂmiÿ li-AḥkÃÂm al-QurþÃÂn, as he states in the introduction (muqaddimah) of his work: âÂÂand I named him al-JÃÂmi' li aḥkÃÂm al-QurÃÂnwa al-Mubayyën limÃÂtaá¸Âammanahu min al-Sunnah wa ÃÂi al-FurqÃÂn. May Allah make it (a practice that is) sincere} only hoping for its pleasure and hopefully it can benefit me, my parents, and those who wish their kindness. He hears a prayer, He is near and He grants requests. ÃÂmënâÂÂ.
Al-Qurá¹Âubë stated that his purpose in writing this tafsër was to succinctly express the linguistic, grammatical (syntax), and recitational (qirÃÂþÃÂt) subtleties he had gathered throughout his life on QurâÂÂanic interpretation; to respond to those who had deviated or gone astray; to bring into the field of tafsër numerous ḥadëths concerning the occasions of revelation (asbÃÂb al-nuzà «l) and legal rulings (aḥkÃÂm); and to explain both these narrations and the opinions transmitted from the early generations (salaf).
Although the title al-JÃÂmiÿ li-AḥkÃÂm al-QurþÃÂn might suggest that it belongs to the AḥkÃÂm al-QurþÃÂn genre (works focusing solely on legal injunctions in the Qur'an), it is in fact, as the name indicates, a comprehensive (jÃÂmiÿ) Qur'anic commentary that deals with verses from multiple perspectives, aiming to interpret the entire Qur'an. Al-Qurá¹Âubë explores the Arabic language through its linguistic and stylistic features (lexical analysis). In addition to explaining the verses, he conducts research into difficult words and discusses diacritical marks, as well as the elegance of style and composition.
He also examines the occasions of revelation (asbÃÂb al-nuzà «l), variant readings, and issues of abrogation (nÃÂsikh wa-mansà «kh), along with theological and legal matters. Al-Qurá¹Âubë employed a method of transmitting related reports and opinions, carefully weighing them, and offering his own evaluations. In doing so, he successfully continued in al-JÃÂmiÿ li-AḥkÃÂm al-QurþÃÂn the encyclopedic style of tafsër-writing that began with Muḥammad ibn Jarër al-Ṭabarë (d. 310/923) and was carried on by Ibn ÿAá¹Âiyya al-Andalusë (d. 541/1147). The work combines both transmitted (riwÃÂyah) and rational (dirÃÂyah) commentary and is highly systematic in its structure. The subjects contained within the versesâÂÂsometimes numbering twenty or thirtyâÂÂare arranged under independent headings, with each topic thoroughly discussed in its respective section.
In his tafsër, al-Qurá¹Âubë gives broad attention especially to variant readings (qirÃÂþÃÂt), occasions of revelation (asbÃÂb al-nuzà «l), linguistic explanations, and jurisprudential discussions. After citing ḥadëths transmitted from the Prophet whether directly interpreting a verse or related to its broader themes,he sometimes analyzes these narrations in terms of their sources, chains of transmission (isnÃÂd), content, and relevance to the topic. Likewise, he transmits the views of the Companions, and the Followers (Tabi'un) and occasionally compares these opinions, preferring one view over another on the basis of evidence. His lexical analyses make frequent reference to Arabic poetry, more so than al-Ṭabarë or Ibn ÿAá¹Âiyya, and he occasionally delves into theological issues, offering critiques of the beliefs of sects such as the Shëÿa, Muÿtazila, and KhÃÂrijites.
A follower of the MÃÂlikë school of jurisprudence, al-Qurá¹Âubë does not strictly confine himself to it; in some matters, he prefers the opinions of other legal schools. His tafsër is an important source for explaining the legal rulings (aḥkÃÂm) of the Qur'an and deriving juristic conclusions from them. While respectful toward the science of Tasawwuf and their practitioners (sufis), he also makes clear but courteous and balanced criticisms of certain Sufi practices.
Among the sources of al-JÃÂmiÿ li-AḥkÃÂm al-QurþÃÂn, the foremost is Ibn ÿAá¹Âiyya's al-Muḥarrar al-wajëz. Other major sources of exegesis include JÃÂmiÿ al-bayÃÂn ÿan taþwël ÃÂy al-QurþÃÂn by al-Ṭabarë, Baḥr al-ÿUlà «m by Abà « al-Layth al-Samarqandë, Al-Nukat wa'l-ÿUyà «n fë Tafsër al-QurþÃÂn by al-MÃÂwardë, Al-Taysër fë at-Tafsër by Abà « Naá¹£r al-Qushayrë, Tafsir al-Wasit by al-WÃÂḥidë, AḥkÃÂm al-QurþÃÂn by al-Kiyàal-ḤarrÃÂsë, and AḥkÃÂm al-QurþÃÂn by Abà « Bakr ibn al-ÿArabë. Al-Qurá¹Âubë also used many works on ḥadëth compilations, Arabic language, and ÿulà «m al-QurþÃÂn (Qur'anic sciences), usually citing them with care.
Al-Qurá¹Âubi's commentary was first published in Cairo by DÃÂr al-Kutub al-Miá¹£riyyah between 1933 and 1950 in 20 volumes. Later, in 2006, Al-Risalah al-Alamiyyah in Beirut released a revised edition in 24 complete volumes, edited and verified (taḥqëq) by Abd Allah al-Turki.
This tafsir has been translated into many languages. It can be read in English, Urdu, Turkish, Arabic and Spanish languages at Australian Islamic Library. Among the newer translations is an Urdu translation of the first volume by Dr. Ikram-ul-Haq Yaseen. Work on the second volume is in progress. The first volume has been published by the Shari`ah Academy, at International Islamic University, Islamabad.
First and second part of Bengali translation have been published by Tawheed Publication from Bangladesh. It will be published in 23 volumes.
One volume has been translated into English and published by Dar al-Taqwa, London. The first six volumes have been translated into English by Aisha Bewley and published by Diwan Press.