الجامع لأحكام القرآن للقرطبي

Interpretation of the Cordovan. It is a book that collects the entire interpretation of the Qur’an and its name (The Compilation of the Rulings of the Qur’an, and the Explanation for what it contains from the Sunnah and the provisions of the Qur’an). Its author is Imam Abu Abdullah Muhammad bin Ahmed al-Ansari al-Qurtubi, who died in 671 AH. It is a comprehensive interpretation of all the verses of the Qur’an but focuses comprehensively on the verses of rulings in the Noble Qur’an. The book is one of the best books of interpretation that dealt with rulings. It is unique in its door. It is also one of the collections of what was classified in this art. Described as being for the sake of the interpretations and the greatest benefit of them, his author omitted histories and stories from him, proved the rulings of the Qur’an in exchange for them, and deduced evidence, and mentioned the readings, the transcript and the abrogated method of interpretation in it: he had in Al-Qurtubi what he stipulated in this interpretation, so his method was that: 1. He presented reasons for mentioning Going down, readings, parsing, and strange spellings. 2. He relies a lot to the language, and he frequently cites Arab poetry. 3. It is presented on Mu'tazila, fatalism, rejectionists, philosophers, and ultra-Sufis. 4. But he did not quote the stories at all, but struck on many of them. He sometimes narrated what came from the strange Israeli stories. 5. He used to transmit from the predecessors a lot of what influenced them in the interpretation and rulings, with the attribution of each saying to those who said it. 6. It was also quoted on the authority of many of those who preceded it in interpretation, especially from one of them in the books of rulings. So it was quoted from Ibn Jarir al-Tabari, Ibn Atiyah, Ibn al-Arabi, Abu Bakr al-Jassas al-Qurtubi and jurisprudential issues: This interpretation is considered to be the most comprehensive interpretation of jurisprudential issues, and al-Qurtubi was very long in some subjects, so see, for example, his speech about the great imamate, which is the caliphate, in Surat al-Baqarah. verse (30) Taking your Lord said to the angels I will create a Khalifa in the earth where they Atjal of mischief therein and shed blood, while we praise praise and sanctify you said I do not know what you know. Although Al-Qurtubi was the owners of the doctrine, but he was not fanatical to his Maliki school of thought, rather he used to walk with the evidence until he reached what he thought was correct, whoever said it. For example, when interpreting the Qur’an saying: (The night of fasting is permissible to your women) he says in the twelfth issue of Issues of this verse after mentioning the scholars disagreeing with the ruling on the one who eats during the day in Ramadan by mistake, and what was reported by Malik that he breaks the fast and has to make up the fast, he says: “And when someone other than Malik does not break the fast, everyone who eats by forgetting to fast, I said: It is the correct one, and accordingly the majority said.” You see that he contradicts his doctrine and does justice to others.