Mafatih al-gaib ( Arabic. مفاتح الغيب - Keys to the innermost ) or at-Tafsir al-Kabir ( Arabic. التفسير الكبير - Big tafsir ) - tafsir , commentary on the Qur'an written by the famous theologian and Mutakallim of Rashirdin’s (1149-1209).
| Mafatih al-gaib | |
|---|---|
| Arab. مفاتح الغيب | |
| Mafatih al-gaib | |
| Other names | Arab. التفسير الكبير at-tafsir al-kabir |
| The authors | Fahruddin ar-Razi |
| Date of writing | early thirteenth century |
| Original language | Arabic |
| Genre | exegetics , tafsir |
| Primary sources | numerous taffirs and hadith collections |
| Closely related | Koran |
Tafsir Content
The “big tafsir” of ar-Razi differs from most other interpretations of the Qur'an in its bias towards rationalism and is considered a response to the mutazilite commentary of al-Kashshaf by Mahmoud al-Zamahshari [1] . In his work, ar-Razi claims the incompatibility of the existence of only one single world with the omnipotence of the Creator:
It has been established that beyond the world lies an infinite void, and it has also been established that the power of God the Highest exceeds the power of all possible beings. Therefore, in His, the Highest, power to create a thousand thousand worlds outside this world, and each of these worlds is larger and more massive than our world, having everything that our world has: ... heaven, earth, sun, moon. The arguments of philosophers in favor of the uniqueness of the world are weak, fragile arguments based on indistinct premises [2] .
Fakhruddin ar-Razi began to write “Mafatih al-gaib” in adulthood, about fifty years old. Most researchers believe that he did not have time to finish his work, and his students took up further additions: Shamsuddin Ahmad ibn Halil al-Khoi and Ahmad ibn Muhammad ibn Abul-Hazm al-Mahzumi (d.1326 year). Unlike the tafsirs of al-Kurtubi or Abu Khayyan , in the tafsir of ar-Razi there is no opening speech of the author [3] .
When writing The Great Tafsir, al-Razi used the collections of Abu Daoud , al-Bayhaki , Ahmad ibn Hanbal , al-Tirmidhi , interpretations of Ibn Abbas , Mujahid , Katada , al-Saddi, Saeed ibn Jubayr and al-Jassas (Ahkam al-Quran ) Of the linguistic works, he used the books of al-Asmai , Abu Ubeida , al-Farrah and al-Zajjaj. He was also influenced by the interpretations of Mukatil ibn Suleiman , al-Salabi , Ali al-Wahidi , Ibn Kutayba , al-Tabari , al-Bakillani , al-Kaffal , mutazilites al-Jubbay , Abu Muslim al-Isfahani, Abu Bakr al-Asam , Kadiya Abdul-Jabbar , al-Zamahshari [3] .
Subsequently, the tafsir ar-Razi influenced the interpretations of Abu Hayyan al-Andalusi , Ibn Qasir , al-Alusi , Muhammad Rashid Rida and others [3] .
Notes
- ↑ Ibrahim T.K. and Sagadeev A.V. ar-Razi // Islam: Encyclopedic Dictionary / Otv. ed. S. M. Prozorov . - M .: Science , GDVL , 1991 . - S. 197. - ISBN 5-02-016941-2 .
- ↑ Adi Setia. Fakhr Al-Din Al-Razi on Physics and the Nature of the Physical World: A Preliminary Survey // Islam & Science. - 2004. - Vol. 2. - P. 161-180. .
- ↑ 1 2 3 Muhammad Masum Sarkar, Muhammad Arshad al-Hasan. Coverage of the teachings of the “Great Tafsir” ar-Razi (ar.) = أضواء على دراسة التفسير الكبير للإمام الرازي: رؤية منهجية لاستكشاف معالم الميلفس - Academia.edu. (inaccessible link)