Abū al-Su̜ūd (Ebüssu̜ūd) Efendi’s Tafsīr with its Style and Content from Ĥāshiya to Tafsīr: In the Context of the First Verse of Sūrah al-Baqara

Abstract

Zamakhsharī’s (d. 538/1144) masterpiece al-Kashshāf, written by adapting the theory of versification (nażm) of ̜Abd al-Ķāhir al-Jurjānī (d. 476/1078-79), has been the source of literature that emphasizes literary-poetic analysis in exegesis. Systematic sharĥ writing in exegesis began with the sharĥs on al-Kashshāf. One of the most magnificent works of this literature, which relates the i‘jāz of the Qur’ān to its versification (nażm) features, is al-Bayďāwī’s Tafsīr. Abu’l-Su̜ūd’s (d. 982/1574) Irshād al-̜aķl al-šalīm is a carefully constructed synthesis of al-Kashshāf and Anwār al-tanzīl. Nevertheless, it can be said that Irshād occupies an exceptional place in the literary-grammatical exegetical tradition that Zamakhsharī shaped. For, when carefully examined, it is seen that Irshād was written by taking into account the determinations, analyses, and discussions made in the commentaries-ĥāshiyas written on al-Kashshāf and Anwār al-tanzīl. As a matter of fact, a careful examination of Irshād reveals that it hides in its background a tradition that shaped the emergence of this text. The problematic aspect of this research is determined considering modern criticisms of the commentary-ĥāshiya literature and the claim that Irshād is not original. This study is limited to the first verse of Sūrah al-Baqarah, which consists of al- ĥurūf al- muķaţţa̜a. Indeed, in its formal aspects, this verse constitutes a specific example through which the authors’ original determinations and interactions can be traced. In this study, the exegesis of the first verse of Sūrah al-Baqarah by Zamakhsharī and Bayzāwī is analyzed using the discourse analysis method. Then, the determinations in the sharĥs of al-Kashshāf and Anwār al-tanzīl are analyzed with discourse and process analysis methods. Finally, Abūssuūd’s exegesis of this verse is analyzed using the content analysis method. The study concludes that Irshād has a unique style and approach that extends from commentary to commentary.