‘Allamaq and his work Tafsír Åhar li súra Al-Fath

  • Sead Seljubac, dr.


Earlier, the scholars maintained that the person, one can receive knowledge from, should have four qualities. These qualities can be a good starting point for this research. These qualities are: intelligence, impartiality, sincerity, and extensive scientific acquaintance. The contemporary scientists demand additional qualities from re- searchers, and some of these are: extensive activity, strong will and perseverance, ability of intensive attention and deep concentration, developed ability of thinking, developed habit of discipline and accuracy, and above all the creative vision, extensive general culture, well-grounded education in a particular scientific field and discipline, and command of the technology of that scientific field and discipline. In the part of this work under the title The Basic Biographic Data about Allamek we learned many of the qualities of this renowned scientist of Bosnian origin, some of these are: wide general education of encyclopaedic type (he is Allamek - the omniscient), openness and freedom in giving opinions, resistance to prejudices and misconceptions of the time we live in, resistance to criticism and condemnations, perseverance in work, righteousness, humaneness, critical analiticity, originality in thinking, readines to admit what is right and readiness to correct that is wrong, readiness to self-sacrifice, and scientific morality.


In this research, following the Allamek’s methodology of work in his manuscript: “The Second Interpretation of al-Fath Chapter” we could clearly identify the principles he stuck to, which realy make it a waluable scientific research work. In the introduction to his Gloss on Shirvani’s Interpretation of al- Fath Chapter, that was the object of our research, Allamek points out that the goal of his work was to correct mistakes that Shirvani made in his He sticks to this goal throughout his work and doesn’t go far from it. This is the testifaying fact about his conciseness and directness in his work, which procured him a high level position in science at the beginning of XVII century. In his endeavour to realize this goal set to him, with a view to produce right information and to correct the wrong ones, he even didn’t treat with indulgence other authorities much more famous then Shirvani like Zamahshari, Baydawi, and Abu Suud. The author stuck to the “Primary Source” (the original copy) in the way of assumption that anyone who would come across his work knows well the work of Shirvani or has it at his disposal while reading his (Allamek’s) work, for, sometimes he quotes parts and analyzes the en- tire In modern approach of critique of scientificity of research work, this would probably Poslanikt in moderate shadow over his work, but for the then methodology it was completely justified and recognised. Pointing out to the secondary sources of his work, Allamek some- times gives true quotations and sometimes just interprets the He often critsyzes Shirvani for his unselective and unanalitic reporting of others’ opinions which are on many places in Shirvani’s work marked with qila (ﻞﻴﻗ) - they say. Allamek, with this work of his or, in other words, by successful realization of the goal set in it, has offered to the scientific public a new vision of Shirvani’s Interpretations of al-Fath Chapter, especially becouse Shirvani’s work prior to Allamek’s analisis was famous in the public as very valuable and in his judgements, Allamek is completely and strongly Every information he has analiticaly elaborated, making efforts while argumenting his opinion, to abide by the principles of his imam in Aqidah and his imam in Fiqh. He is often objecting Shirvani for his disregarding different opinions of particular Aqidah schools and Fiqh schools while “combining” the solution for dilemas on possible meanings of specific verse, syntagm, and term of the Holy Quran. In the interpretation of his opinions, Allamek tends not to give more information than it is necessary, and he is objecting Shirvani’s going wide from the subject, which often leads to Allamek’s conciseness is not on the account of understandability, even though, sometimes his style of expressing himself seems as reserved for a higher level of those who are acquainted with the problem he deals, or in other words for scientists in the fields of Tafseer (The Intarpratation of the Holy Quran) and Arabic language. Allamek’s work doesn’t have Material that is the subject of this work enables that withot big effort, which, at the same time doesn’t exclude the possibility of unnecessary repetitions. Muhamed Musa (Allamek), while working on this Gloss of his, he used the combination of many scientific methods. Analytical Method was his primary, otherwise, he wold not be able to approach the Shirvani’s work. By Comparative Method he tried to make an insight into the sources used by Shirvani, to compare data and to offer to reader the Poslanikts of that insight and comparison, finding out in Shirvani’s work and revealing all, even the smallest mistakes which he (Shirvani) made using those sources. Historic Method helped him evaluate accuracy of information provided by Shirvani and other authorities concerning some events from Islamic history mentioned in al-Fath Chapter. If the Analytical Method means every kind of analysis of text and its content, it is then necessary to point out that the Linguistic Analysis of Shirvani’s commentary of the text of al-Fath Chapter, as the Linguistic Analysis of the original text of al-Fath Chapter itself, always was the starting point of Allamek, as expert of Arabic language and its It is imposible not tu notice that in this work of his. If we take into account that, in the introduction to his Gloss on Shirvani’s Interpretation of al- Fath Chapter, he reminded that Zamahshari’s al-Kashaf, for many base and starting point for philological consideration of the meaning of Quranic text, than it was logically for him to often go back to that important, philologicaly valuable work of renowed Persian. In spite of its fame al-Kashaf for Allamek is not the comentary without mistakes, and he approaches it critically. It is possible to talk about unity and harmony in this work of his only to the extent that it is alowed by the talk about unity and harmony of the text of Al Fath Chapter whose course has been followed by both him and One can not help but to follow the course of Quranic thoughts. What appears as the specificum of Allamek’s style in regard of harmony and unity is his uninterupted motion through entirety of scientific experience of this field in his time and space he works in, which demands from reader his personal knowledge of that entirety. This is the only way one can understand his being a part of a big entirety and his unity with that entirety.

The conclusions that have been reached in research of this Allamek’s manuscript through the segment of his semantic level of a number of ideas chosen from the entirety of the vocabulary of al-Fath Chapter, are not all that could be reached in entire Allamek’s work on this Gloss, and especcially these are not all conclusions that could be reached about the value of entire Allamek’s heritage, which, for the Bosnian scientific ho- rizons represents the shinning light.

At the beginning of this research work we pointed out that for thestudy of Allamek’s entire scientific heritage we need much complicated work and much more demanding than this, with higher scientific level.


How to Cite
Seljubac, S. (2003). ‘Allamaq and his work Tafsír Åhar li súra Al-Fath. Anali Gazi Husrev-Begove Biblioteke, 12(20-21), 281-310. Retrieved from http://anali-ghb.com/index.php/aghb/article/view/120