ABOUT TAFSIR AL-JALALAYN:
Tafsir al-Jalalayn, meaning 'The Commentary of the Two Jalals' is named after its two authors: Jalal al-Din al-Mahalli (d. 864H / 1459CE), who wrote half of it, and his student, Jalal al-Din al-Suyuti (d. 911 H / 1505 CE), one of the greatest Muslim scholars of all, who completed it after al-Mahalli’s death. For half a millennium Tafsir al-Jalalayn has been considered the essential first step in the study of the meanings of the Qur’an by teachers and students throughout the Islamic world. Although it is among the shortest and simplest of the ‘complete commentaries, it is at the same time both wide-ranging and profound. Tafsir al-Jalalayn is generally regarded as one of the most easily accessible works of Qur’anic exegesis because of its simple style and one volume length.
The Tafsīr al-Jalālayn (‘The Commentary of the Two Jalāls’) is one of the most well-known and popular commentaries that have come down to us from the medieval Islamic period. Al-Suyūṭī himself informs us that his teacher, al-Maḥallī, had composed a commentary (on the Fātiḥa, and from sūrat al-Kahf, Q. 18, to sūrat al-Nās, Q. 114), which he then completed with a commentary on the remainder (the more substantial section from sūrat al-Baqara, Q. 2 to the end of sūrat al-Isrā', Q. 17). In its formal structure, this Sunni commentary is of the type known as musalsal (‘chained’) commentary, a step-by-step explanation of key aspects of the Qur'ānic narrative, allowing for quicker reference and digestion of the text. The method of exegesis used is known as tafsīr bi’l-ma'thūr (‘exegesis according to reports’), which means that it draws principally upon the ḥadīth narrations that go back to the Prophet, the Companions (ṣaḥāba) and prominent figures from among the Successor (tābi'ūn) generation.
COMMENTARIES ON TAFSIR AL-JALALAYN:
--- Qabasu al-Nayyirin 'ala Tafsir al-Jalalayn; by Shaykh Muhammad b. Abd al-Rahman al-'Alqami (d. 969). He finished this in 952 Hijri.
--- Majma'u al-Bahrayn wa Matla'u al-Badrayn 'ala al-Jalalayn; by Shaykh Muhammad b. Muhammad al-Karkhi (d. 1006) in four volumes.
--- Hashiyat al-Jamalayn 'ala al-Jalalayn; by Hafiz Imam al-Mulla 'Ali al-Qari (d. 1010). Finished this work six years before his death on 1004 Hijri.
--- Kitab al-Kawkabayn al-Nayyirin fi Hall Alfaz al-Jalalayn; by Shaykh 'Attiyyah Allah b. 'Attiyah al-Burhani al-Ajhuri (d. 1190).
--- al-Fatuhat al-Ilahiyyah bi Tawdhih Tafsir al-Jalalayn li Daqa'iq al-Khafiyyah; by Imam Sulayman b. Umar al-'Ujayli, widely known as al-Jamal (d. 1204). Widely known in 4 volumes.
--- Hashiyat al-Sawi 'ala Tafsir al-Jalalayn; by Shaykh Ahmed b. Muhammad al-Khuluti al-Sawi (d. 1241). This is one of the popular commentaries used and drives much benefit from al-Fatuhat al-Ilahiyyah, which is written by al-Sawi's teacher al-Jamal. These two commentaries are the best.
--- Hashiyat al-Kamalayn 'ala al-Jalalayn; by Shaykh Salamullah al-Dihlawi (d.1281).
--- Hashiyat al-Saba'i 'ala Tafsir al-Jalalayn; by Shaykh Muhammad b. Salih Abi al-Sa'ud al-Saba'i (d. 1268)
--- Kashf al-Mahjubin 'an Khadday Tafsir al-Jalalayn; by Shaykh Sa'adallah b. Ghulam al-Qandahari.
تفسير الجلالين هو تفسير للقرآن، من تأليف جلال الدين المحلَّى، وجلال الدين السيوطي. ألف القسم الأول منه جلال الدين المحلي حيث بدأ بالتفسير من سورة الكهف حتى سورة الناس إضافة إلى سورة الفاتحة، وتوفي المحلي سنة 864 هـ قبل أن يكمل باقي التفسير، فأتمه بعد وفاته السيوطي، فابتدأ بتفسير سورة البقرة حتى آخر سورة الإسراء، ومن هنا جاء اسمه «تفسير الجلالين». وبدأ السيوطي بتكملة التفسير في مستهل شهر رمضان سنة 870 هـ وانتهى منه في العاشر من شوال من نفس السنة. وكان المحلي في تفسيره يميل إلى الاختصار الشديد، وقد نهج السيوطي هذا النهج، حيث قال في مقدمته للتفسير أنه يميل إلى «تعبير وجيز، وترك التطويل بذكر أقوال غير مرضية، وأعاريب محلها كتب العربية.» حتى لقد ذكر صاحب كشف الظنون عن بعض علماء اليمن أنه قال «عددت حروف القرآن وتفسيره للجلالين فوجدتهما متساويين إلى سورة المزمل ومن سورة المدثر التفسير زائد على القرآن فعلى هذا يجوز حمله بغير الوضوء.»
اعتنى العلماء بهذا التفسير ووضعوا له عدد من الحواش والاستدراكات، منها
--- الفتوحات الإلهية بتوضيح تفسير الجلالين للدقائق الخفية - لسليمان بن عمر العجيلي المعروف بالجمل.
--- حاشية العلامة الصاوي على تفسير الجلالين - لأحمد بن محمد الصاوي المالكي.
--- حاشية الكمالين على الجلالين - لسلام الله بن فخر الدين الدهلوي.
ABOUT THIS PRINT:
This print contains extensive biographical entry of both authors and on the margins in each Surah, there is a introduction on its virtues of reciting with Hadith chain. Also one will find additional notes on the Sabab al-Nuzul, or the reasoning for revelation in most of the verses.
Text is very large and easily read which is an ideal for people that are either vision impaired or like large fonts.
ABOUT IMAM JALAL AL-DIN MUHAMMAD AL-MAHALLI:
Imam Jalal al-Din Muhammad bin Ahmed bin Muhammad al-Mahalli was born in Shawwal 791H in Cairo (791-864/1389-1459) was a versatile, scholar who excelled in jurisprudence, theology, grammar, rhetoric, and Qur’anic commentary. He was known for his scrupulousness, fear of Allah, and fearlessness in upholding the truth. Al-Mahalli was offered the highest judicial positions but refused them. He taught jurisprudence in the Mu’ayyadiyya and Barquqiyya madrasas.
al-Mahalli studied under;
* Siraj al-Din Ibn al Mulaqqin,
* Siraj al-Din al Bulqini,
* Burhan al-Din Ibrahim alAbnasi,
* al-Hafiz Ibn Hajar al Asqalani,
* 'Ala’ al-Din al Bukhari and
* Shams al-Din al Bisathi.
Abstinent and ascetic, he lived on what he earned by trade. His most famous work
--- Kanz al-Raghibin Sharh Minhaj al-Talibin; a commentary on Imam Nawawi's Minhaj.
--- Tafsir al-Jalalayn; Qur’anic commentary, which he began halfway through the text with Surat al-Kahf, ending with an-Nas and al-Fatiha. Although he died before he could start the other half, the work was completed by his student, Jalalu’d-Din as-Suyuti.
--- al-Bad al-Tali' fi Halli Jam' al-Jawami' ; a commentary on Ibn al-Subkis Jam' al-Jawami'.
--- al-Manahij fi’l-fiqh,
--- al-Waraqat fi’l-usul,
--- Kitab al-Jihad.
Amongst his students are;
Among his students were;
* al Hafiz Jalal al-Din al-Suyuti,
* al-Hafiz Shams al-Din al Sakhawi,
* Nur al-Din al Samnudi,
* Imam Muhammad ibn Qasim al-Ghazi and many others!
His friends in Cairo said that al Mahalli has a brain more illustrious than a diamond!
Al Hafiz al Suyuti describing his teacher, said; "He was following the footsteps of the Salaf, enjoining goodness and piety, striving towards ma’ruf and forbidding munkar acts. Rulers in Cairo wished to seek his audience but he always refuse them.” Once, a ruler in Cairo wish to provide Imam al Mahalli with some clothing's and money but he refused, saying “I do not seek wealth! I’m proud of my poverty!” After al Hafiz Ibn Hajar al Asqalani‘s death, the ruler in Cairo wished that Imam al Mahalli replace him as al Qadi al Akbar but Imam al Mahalli refused to accept it and told his colleagues; "I can’t bear the heat of Hellfire!”
Imam al Mahalli fell sick in the mid of Ramadan 863H and passed away on a Saturday, in the month of Muharram 864H.
ABOUT IMAM JALAL AL-DIN 'ABD AL-RAHMAN AL-SUYUTI:
He is Abu al-Faḍl ‘Abd al-Raḥman ibn Abi Bakr ibn Muḥammad Jalal al-Din al-Khuḍayri al-Suyuti was an Egyptian religious scholar, juristic expert and teacher, and one of the most prolific Arab writers of the Middle Ages, whose works deal with Islamic theology. In 1486, he was appointed to a chair in the mosque of Baybars in Cairo. He adhered to the Shafi'i Madhab and is one of the latter-day authorities of the Shafi'i School, considered to be one of the Ashabun-Nadhar (Assessors) whose degree of ijtihad is agreed upon. An alternative spelling of his name is Jalaluddin.
Al-Suyuti was born on 3 October 1445 AD / 1 Rajab 849 AH in Cairo, Egypt. His mother was Circassian and his father was of Persian origin, while Al-Suyuti says that his ancestors came from Al-Khudayriyya in Baghdad. His family moved to Asyut in Mamluk Egypt, hence the nisba "Al-Suyuti". Al-Suyuti's father taught Shafi'i law at the Mosque and Khanqah of Shaykhu in Cairo, but died when Al-Suyuti was 5 or 6 years old. Al-Suyuti studied various subjects, including: Shafi'i and Hanafi jurisprudence, traditions (hadith), exegesis (tafsir), theology, history, rhetoric, philosophy, philology, arithmetic, timekeeping (miqat) and medicine. He started teaching Shafi'i jurisprudence at the age of 18, at the same mosque as his father did. In 1486, Sultan Qaitbay appointed Al-Suyuti shaykh at the Khanqah of Baybars II, a Sufi lodge. Al-Suyuti himself was a Sufi of the Shadhili order.
At one point, Al-Suyuti was named the Mujaddid of the 9th century AH. He also claimed to have become a Mujtahid (someone with the authority to personally interpret sources in order to give legal statements) in jurisprudence, hadith studies, and Arabic language. This caused friction with scholars and ruling officials, and after a quarrel over the finances of the Sufi lodge, he retreated to the island of Rawda in 1501. Al-Suyuti has written about diverse subjects in many works, over 700 according to the Dalil makhtutat al-Suyuti ("Directory of al-Suyuti's manuscripts"), although numbers vary from over 500 to 981 according to a study from 1995. However, some of his works are just short pamphlets, including legal opinions. The first book he wrote was Sharh Al-Isti'aadha wal-Basmalah in 866H, when he was seventeen years old. Ibn Imad writes: "Most of his works become world famous right in his lifetime. His ability to write was phenomenal. His student Dawudi says: "I was with the Shaykh Suyuti once, and he wrote three volumes on that day. He used to dictate annotations on Hadith, and answer my objections at the same time. He was the most knowledgeable scholar in his time of the Hadith and associated sciences, knowledge of the narrators including the uncommon ones, the text of the hadith Matn, its chain of narrators isnad, the derivation of ruling from Hadith. He has himself told me, that he had memorized One Hundred Thousand Hadith."
Al-Suyuti listed 283 of his own works in Ḥusn al-muḥaḍarah. In addition to the topic of religion, al-Suyuti wrote about medicine as well. Like the medicinal works of Abu al-Faraj ibn al-Jawzi, al-Suyuti's book was almost exclusively based on Prophetic medicine rather than a synthesis of both Islamic and Greek medicine like the works of Al-Dhahabi. Al-Suyuti's work focused primarily on diet and natural remedies for both serious ailments such as rabies and smallpox and simple conditions such as headaches and nosebleeds; he also touched on the toic of the cosmology behind the principles of medical ethics.
Some of his more famous works were:
--- Tafsir al-Jalalayn تفسير الجلالين, "Commentary of the Two Jalals"); a Qur'anic exegesis written by Al-Suyuti and his teacher Jalal al-Din al-Mahalli.
--- Al-Itqān fi ‘Ulum Al-Qur’an (translated into English as The Perfect Guide to the Sciences of the Qur'an,
--- Al-Tibb al Nabawi الطب النبوي, "Prophetic medicine")
--- Al-Jaami' al-Kabir الجامع الكبير
--- Al-Jaami' al-Saghir الجامع الصغير
--- Dur al-Manthur درالمنثور in Tafsir
--- Alfiyyah al-Hadith
--- Tadrib al-Rawi تدريب الراوي both in hadith terminology
--- Tarikh al-khulafa; History of the Caliphs; The Khalifas who took the right way, a partial translation of the History of the Caliphs, covering the first four Rashidun caliphs and Hasan ibn 'Ali
--- Tabaqat al-huffaz, an appendix to al-Dhahabi's Tadhkirat al-Hufaz,
--- Nuzhat al-julasāʼ fī ashʻār al-nisāʼ نزهة الجلساء في أشعار النساء
--- Al-Khasais-ul-Kubra, which discusses the miracles of Islamic prophet Muhammad
--- al-Muzhir (linguistics).
Al-Suyuti died on 18 October 1505.