 | |
| Editor | Dr. Muhammad Darwish |
|---|---|
| Author | Abū al-Barakāt al-Nasafī |
| Original title | مدارك التنزيل وحقائق التأويل |
| Language | Arabic |
| Genre | Tafsir |
| Publisher | Dār Taḥqīq al-Kitāb |
Publication date | 2018 |
| Publication place | Beirut,Lebanon |
| Pages | 2024 |
| ISBN | 9789933925208 |
Madārik al-Tanzīl wa Ḥaqāʾiq al-Taʾwīl (Arabic:مدارك التنزيل وحقائق التأويل,lit. 'Gaining Revelation and Insight into Truth of Interpretations') is a classicalQurʾānic commentary by theHanafi-Maturidi scholarAbū al-Barakāt ʿAbd Allāh ibn Aḥmad al-Nasafī (d. 710 AH / 1310 CE).[1] It is concise yet comprehensive, synthesizinglinguistic,theological, andjuristic insights while maintaining clarity and moderation. Drawing upon earlier authorities such asal-Bayḍāwī andal-Zamakhsharī, al-Nasafī refines their approaches with precision. The tafsīr has been widely referenced in Hanafi scholarly circles and remains influential in the study of Sunni exegesis.
In the introduction of his book, commonly known asTafsīr al-Nasafī orMadārik al-Tanzīl, the author states that he composed it at the request of an unnamed person and completed it within a short time. The prevalence of doctrines belonging to non–Sunni sects such as theMu'tazila,Jahmiyya, andKarramiyya in theTransoxiana region during his time influenced his decision to write the work. Essentially, his aim was to support the creed of Ahl al-Sunna through Qur'ānic verses.[2]
The principal source ofMadārik al-Tanzīl is al-Zamakhsharī'sal-Kashshāf. In interpreting certain verses, al-Nasafī made extensive quotations—sometimes pages long—fromal-Kashshāf, adapting them to his own style, while carefully removing al-Zamakhsharī's Muʿtazilite interpretations and at times criticizing them. However, the large number of quotations led to the view thatMadārik al-Tanzīl is less an original tafsīr and more a concise version ofal-Kashshāf, cleansed of its Muʿtazilite ideas.[2]
Recognized by some scholars as amujtahid within his school, al-Nasafī interpreted the verses of legal rulings (āyāt al-aḥkām) in accordance with Ḥanafī jurisprudence. However, in doing so he did not engage in independent reasoning (ijtihād), but usually confined himself to transmitting the views ofAbū Ḥanīfa,Abū Yūsuf,Imām Muḥammad, andZufar ibn al-Hudhayl. At times, he expressed the opinions of the school anonymously through phrases like “according to us” or “in our view,” and occasionally mentioned the opinions of theShāfiʿī andMālikī schools as well.[2]
As a dirāyah (analytical, reason-based) commentary,Madārik al-Tanzīl also gives considerable attention toḥadīths, the opinions of theCompanions, and the Followers (Tabi'un), and transmitted reports. Among the Companions most frequently cited areʿAbd Allāh ibn ʿAbbās andʿAbd Allāh ibn Masʿūd, and among the Followers,al-Ḥasan al-Baṣrī,Mujāhid ibn Jabr, andQatāda ibn Diʿāma. While there is no indication that the author was affiliated with anySufi order, the work transmits wise sayings from earlySufi figures such as al-Ḥasan al-Baṣrī,Mālik ibn Dīnār,Ibrāhīm ibn Adham,Fuḍayl ibn ʿIyāḍ,Dhū al-Nūn al-Miṣrī,Junayd al-Baghdādī, andSahl al-Tustarī.[2]
The content of the work largely consists of linguistic and rhetorical explanations. Many of itsphilological analyses and interpretations are based onal-Zajjāj, while al-Nasafī also frequently refers to the explanations of theBasran grammariansKhalīl ibn Aḥmad andSībawayh. In his interpretation and linguistic analysis of the verses, he sought to mention nearly all variant Qurʾānic readings (qirāʾāt), relying primarily on theten canonical readings (qirāʾāt al-ʿashara), and occasionally including other variants attributed to the personal codices (maṣāḥif) of certain Companions.[2]
Imām al-Nasafī's exegesisMadārik al-Tanzīl wa-Ḥaqāʾiq al-Taʾwīl, represents a comprehensive and systematic approach to Qurʾānic interpretation. The work integrates multiple branches of knowledge, uniting linguistic sciences — includinggrammar,morphology, balagha, and Qurʾānic readings (qira'at) with jurisprudential, theological, and historical discussions. This integration demonstrates al-Nasafī's commitment to both precision and depth of analysis, producing a tafsīr that is simultaneously linguistic, legal, and theological in scope.[3]
A central feature of al-Nasafī’s methodology is his careful extraction of juridical rulings (aḥkām) from linguistic cues andrhetorical expressions. These rulings are introduced primarily in the context of verses of legal significance (āyāt al-aḥkām). He presents the range of scholarly opinions among thefuqahāʾ (jurists) and aʾimmah (leading scholars), noting differences in interpretation and providing brief explanations of their linguistic or exegetical reasoning. Where appropriate, he expresses a preference for the strongest or most authentic position, consistently aligning with the principles of theḤanafī school.[3]
Al-Nasafī maintains a balance between various interpretive approaches. He avoids excessive allegorical interpretation as well as disruptive rationalism, instead adopting the measured methods of both the mufassirīn (exegetes) and mutakallimīn (theologians). His tafsīr carefully integrateshadith, citing them contextually and explaining their relevance concisely, while avoiding weakly transmitted reports (daʿīf) andIsrāʾīliyyāt (biblical legends). Similarly, he refrains from overemphasizing the virtues of the Muslim community except where warranted by the Qurʾānic context, particularly in legal verses.[3] Although in its treatment of theological (kalām) versesMadārik al-Tanzīl favours the doctrines of theMāturīdī school, it does not criticize theAshʿarī school, nor does it discuss the differences between the two.[2]
The tafsīr is also notable for its attention to subtle rhetorical nuances, demonstrating mastery of balāghah (eloquence) and bayān (expression). By uniting scholarly precision with delicate rhetorical insight, al-Nasafī creates a tafsīr praised for its attentiveness, refined reasoning, and meticulous verification. It remains a model of comprehensive interpretation that harmonizes creed (ʿaqīdah), jurisprudence (fiqh), theology (tawḥīd), and Arabic sciences without succumbing to speculative or deviant views.[3]
The scholarly reception of al-Nasafī’s tafsīr reflects widespread recognition of his adherence to traditional Sunni orthodoxy and his refined literary style. As al-Ḥanafī observes:[3]
“As for al-Nasafī, he adhered firmly to the path of the pious predecessors (salaf al-ṣāliḥ) and remained loyal to the creed ofAhl al-Sunnah wa al-Jamāʿah. He also stood firmly in opposition to the people ofinnovation (ahl al-bidʿah) and misguidance (ahwāʾ). His tafsīr combines eloquence and subtlety in expression, abundant in fine meanings and delicate indications. Within it, one can find traces of theological and rhetorical precision.”
Numerous manuscript copies of the work exist, especially in theSüleymaniye Library and other libraries both in and outsideTurkey. Beginning in 1862, it has been printed inIstanbul.Egypt,Beirut,Delhi, andBombay (Brockelmann, GAL, II, 252; Suppl., II, 267; Çetiner, pp. 44–49). The work was also published in three volumes under the supervision of Ibrāhīm Muḥammad Ramadān (Beirut 1408/1989) and in four volumes edited by Shaykh Marwān Muḥammad al-Shaʿʿār (Beirut 1416/1996).[2]
