Tibyan Ul Quran Jild 11 Pdf 24

the shii exegetes after the first generation went into the commentary of the quran based on the beliefs of the shii imams such as ali, al-husayn b. ali, and al-husayn b. ali. this field is generally treated in the tafsir of al-shirazi, with the exception of his commentary to verse al-khaf (18) which he did not write.

but after al-shirazi, the field of commentary of the quranic sciences developed into many branches. for instance, there are the tafsir of al-ghazali, al-shirazi, and others; and the tafsir of other exegetes such as al-tusi with his two fold interpretation, and al-kulayni with his commentary on the meanings of the quran.

moreover, the early shii scholars based their tafsir on the works of al-shirazi, al-ghazali, and al-husayn b. ali, while the later ones discussed the quranic sciences independently of all earlier works.

in fact, al-tusi was the first shii author who passed the shaf` wa al-ahkam (the laws and principles of the laws) to his followers. he did not believe that the people of quran have the ability to interpret the quran on their own or to have knowledge about all the laws of the sharia. thus he tried to fill this void through the compilation of the laws and principles of the sharia in the form of commentaries of islamic legislation in detail, a task which he completed in fifteen volumes of his famous qiryah-yi raf`id. before al-tusi’s work, no shii scholar of the second generation had attempted to produce a general commentary of the sharia.

a second type of commentators is represented by those who are referred to as the proponents of the “shih” method of interpretation of the quran. what should be emphasized here is that “shih” implies intellectual depth and inherent sophistication of understanding, as opposed to the use of the “shahr” (simplicity), which was believed to be the method of the weak and the ignorant. this approach is suggested by the quotation of the prophet muhammad on the concept of the two weights of knowledge as above. he said: “no servant knows of what he speaks until he is aware of what he has left behind” (ibn sa’d in al-kauthayani, 9, 80). this illustrates the need for someone who is in a position of authority in knowledge to follow with intellectual discipline, otherwise what can we say of those who have no knowledge of what they claim to know?

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