Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis Ae ISSN: 1411-6855 .
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id/ushuluddin/qurdis/index Article History: Submitted: 10-12-24 Revised: 11-03-25 Accepted: 13-03-25 Malab al-Alibn: A Milestone in the Development of Tafsr Literature in Kashmir Malab al-Alibn: Sebuah Tonggak Pencapaian dalam Perkembangan Literatur Tafsir di Kashmir Ghazi Nazir Naqash*.
, *Corresponding author: Email ghazinazir7@gmail.
Islamic University of Science & Technology Kashmir.
Administrative Block IUST.
IUST.
University Ave.
Awantipora, 192122 Abstract This study examines Malab al-Alibn f Tafsr KalAm Rab al-AoAlamn, a 16th-century tafsr work by YaAoqb arf, which is a significant milestone in the development of tafsr literature in Kashmir.
Despite its substantial influence on KashmirAos intellectual history, arfAos tafsr has often been overlooked in academic research due to the poor quality of the manuscript and the limited availability of sources.
This article adopts a qualitative approach to explore the unique structure of arfAos tafsr, which combines various disciplines such as tafsr, uadth, fiqh, kalAm, and taawwuf, and examines how this work connects to the broader tradition of tafsr in the Islamic world.
Through an in-depth analysis of the text and relevant literature, the article demonstrates how Malab al-Alibn highlights the crucial role of Kashmiri scholars in advancing tafsr, while also enriching the intellectual discourse of 16th-century Islam.
Although incomplete, covering only a small portion of the QurAoan, the workAos contribution is invaluable for understanding tafsr in the Indian subcontinent, which at the time was influenced by major tafsr works such as Tafsr al-Qurtub and al-BayshAw.
The study also addresses the challenges faced in preserving the manuscript of Malab al-Alibn, which currently exists in a very fragile condition.
The article emphasizes the importance of transcription and conservation efforts to ensure that this work can continue to be studied and analyzed by future generations.
Thus, this research not only contributes to the understanding of tafsr in Kashmir but also broadens the scope of tafsr studies within the larger Islamic intellectual tradition.
Keywords: YaAoqb arf.
Malab al-Alibn.
Tafsir.
Kashmir.
Islamic Thought Abstrak Penelitian ini mengkaji Malab al-Alibn f Tafsr KalAm Rab al-AoAlamn, sebuah karya tafsr abad ke-16 oleh YaAoqb arf, yang merupakan tonggak penting dalam perkembangan literatur tafsr di Kashmir.
Meskipun karya ini memiliki pengaruh besar dalam sejarah intelektual Kashmir, tafsr arf sering diabaikan dalam penelitian akademik karena kualitas manuskrip yang buruk dan keterbatasan sumber yang tersedia.
Artikel ini menggunakan pendekatan kualitatif untuk mengeksplorasi struktur tafsr arf yang unik, yang menggabungkan berbagai disiplin ilmu seperti tafsr, uadth, fiqh, kalAm, dan taawwuf, serta bagaimana karya ini terhubung dengan tradisi tafsr yang lebih luas di dunia Islam.
Melalui analisis mendalam terhadap teks dan literatur terkait, artikel ini menunjukkan bagaimana Malab al-Alibn menggambarkan peran penting cendekiawan Kashmir dalam mengembangkan tafsr, sekaligus memperkaya wacana intelektual Islam pada abad ke-16.
Meskipun karya ini tidak lengkap dan hanya mencakup sebagian kecil dari Al-QurAoan, kontribusinya sangat berharga dalam memahami tafsr di wilayah sub-benua India, yang pada masa itu terpengaruh oleh karya-karya A 2025.
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Naqash tafsr besar seperti Tafsr al-Qurtub dan al-BayshAw.
Penelitian ini juga membahas tantangan yang dihadapi dalam pelestarian manuskrip Malab al-Alibn, yang saat ini hanya ada dalam kondisi yang sangat rapuh.
Artikel ini menekankan pentingnya upaya transkripsi dan konservasi untuk memastikan karya ini dapat terus dipelajari dan dianalisis oleh generasi mendatang.
Dengan demikian, penelitian ini tidak hanya berkontribusi pada pemahaman tafsr di Kashmir, tetapi juga memperluas cakupan studi tafsr yang lebih luas dalam tradisi keilmuan Islam.
Kata Kunci: YaAoqb arf .
Malab al-Alibn.
Tafsir.
Kashmir.
Pemikiran Islam Introduction The prevailing scholarly discourse on the history of QurAoAnic interpretation in the Indian sub-continent predominantly traces its evolution from the 18th century onwards, emphasizing the contributions of Shah Wal Allah al-Dihlaw .
and his school, besides the contribution of modernist scholars such as Sir Sayyid Ahmad Khan .
and others who are often highlighted.
These figures are widely credited with shaping the landscape of tafsr in the Indian sub-continent, with particular attention to their methodological innovations and their responses to colonial modernity.
1 However, this narrative is not without contestation, as it marginalizes the exegetical tradition that existed prior to this period, including Malab al-Alibn f Tafsr KalAm Rabb al-AoAlamn an important work under investigation.
The tendency to anchor the origins of Indian tafsr literature in the 18th century overlooks earlier exegetical efforts that were deeply rooted in the intellectual, theological, and mystical traditions of the region.
This oversight results in a skewed historiography that underrepresents the rich tradition of QurAoAnic interpretation prior to the rise of modernist thought.
One major gap in this historiographical approach is the neglect of Kashmiri exegetical scholarship, which played a significant role in shaping the tafsr literature in the subcontinent.
A critical reassessment is crucial for developing a more nuanced understanding of how tafsr literature evolved outside the dominant paradigms of modernist and reformist thought.
This entails recognizing the regional and linguistic diversity of tafsr traditions and acknowledging the intellectual contributions of scholars from Kashmir and other historically marginalized regions.
There are several valuable previous studies related to the tradition of tafsr in the sub-continent.
Zubaid Ahmad, for instance, has paved the way to this kind of studies.
In his book derived from his dissertation, he wrote a special chapter on the development of QurAoAnic commentary in India.
He made an inventory of tafsr and related literature beginning with AoAlAuddin MauAAoimiAos .
Tabr al1 For a recent study ontafsirtradition in the Indian sub-continent, see Abdul Kader Choughley.
Tradition of Tafsir (QurAoAnic Exegesi.
in the Indian Subcontinent (South Africa: Ahsan Academy of Research, 2.
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Malab al-Alibn: A Milestone in the Development.
RaumAn wa Taisr al-MannAn to similar works in the 19th century.
2For the recent contribution.
Abdul Kader ChoughleyAos particular study of tafsr traditions in India is worthy of mention.
Although his main study begins with the contributions of the AuWal Allah familyAy in the 17thand 18th Centuries, he has at least touched upon some material related to the tradition of QurAoAnic tafsr in the sub-continent in the earlier Like Ahmad.
Choughley start his observation with that of MahAAoim.
also includes material related to the tafsr literature attributed to Shaykh Mubarak NAgr .
and his sons Ab al-Fas Fays/Faizi .
and Ab al-Fasl .
who played an enormous role in the propagation of the Dini IlAh of Akbar the Great .
from the Mughal Sultanate.
However, both Ahmad and Choughley seem to have missed the contribution of Shaykh YaAoqb arf .
, an important Kashmiri scholar who was contemporary with Shaykh MubArakAos family.
Against this backdrop.
Malab al-Alibn emerges as a pivotal yet underexplored work that challenges the conventional historiography of tafsr in India.
This rare and significant work of tafsr offers compelling evidence that a rich tradition of interpretation existed in Kashmir well before the 18th century.
The neglect of this work in mainstream academic discourse is symptomatic of a broader historiographical bias that prioritizes Persianate and Mughal-era scholarship while marginalizing other regional traditions.
Besides Matlab al-TAlibn, almost thirty complete or partial translations and tafAsr of the QurAoAn have been written by the scholars of the Valley.
Besides, some books and pamphlets were also written on the technical issues related to AoUlum alQurAoAn.
Among more than thirty small and voluminous works written by Kashmiri scholars.
Malab al-Alibn f Tafsr KalAm Rabb al-AoAlamn is only one of its type.
This tafsr was written by YaAoqb arf who is one of the most influential personalities in the socio-religious history of Kashmir.
However, this work remained unexplored until this paper was written.
In the effort to begin the study of this important work, the present article is a preliminary observation on some pieces of Malab al-TalibnAos manuscript mainly in terms of the material contained therein.
Islam in Kashmir Prior to the 17th Century The rise of Islam as a global civilization marks a remarkable phenomenon in human history.
Within a century of its inception.
Muslims expanded their influence across vast territories of Asia.
Africa, and Europe, integrating diverse regions into Zubaid Ahmad.
The Contribution of India to Arabic Literature (Punjab: Maktaba-i-Din-oDanish, 1.
, 15-35.
Choughley.
Tradition of Tafsir, 35-41.
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Naqash the realm of Islam.
The Indian subcontinent was no exception to this transformative In the Indian subcontinent.
Sindh was the first province which was liberated through the conquests of early Muslim military expeditions.
4 However, the picturesque Valley of Kashmir experienced a different trajectory.
During the Umayyad Caliphate, while the region attracted the interest of early Muslims, it was not through military conquest but rather through the efforts of scholars and sf s from Central Asia and other parts that Islam began to take root in Kashmir.
The profound transformation of Kashmir from a bastion of Hinduism to a stronghold of Islam was heralded by the collective endeavors of the Central Asian scholar.
Sayyid Sharaf al-Dn .
and first Muslim ruler of Kashmir.
Rinchana/SultAn adr al-Dn .
who was formerly a Buddhist from Ladakh.
5 However, the first Muslim ruling dynasty only emerged when Shah-Mir .
became the ruler of Kashmir.
In ChoughleyAos notes, the penetration of Islamic intellectualism in the Indian subcontinent cannot be separated from the Mongol invasion in the 13th century as the important setting.
This invasion, for him, led to a mass exodus of scholars who sought refuge in the subcontinent.
7 Only after a century after that event, the early preachers and educators of Islam in Kashmir played a pivotal role in imparting the foundational knowledge of Islam to the newly converted Muslim population.
Through their tireless efforts, they succeeded in bringing a significant number of people into the fold of Islam, laying the groundwork for the regionAos spiritual and intellectual transformation.
However, the watershed moment in the history of Islam in Kashmir was the arrival of Mir Sayyid AoAl amadAn .
, known as AuShAhi-HamadAn,Ay and his distinguished companions.
ShAh-i-HamadAn was not only a highly successful Islamic preacher .
AA.
but also a scholar of extraordinary intellectual depth.
His vast corpus of writings reflects his mastery over a diverse range of disciplines, including QurAoAnic sciences, philosophy, ethics, jurisprudence, political science, sociology, psychology, and poetry.
His linguistic versatility as a polyglot further highlights his intellectual prowess, enabling him to connect with diverse audiences effectively.
ShAh-i-HamadAn employed a two-pronged strategy to reshape Kashmiri society and redirect it from a fragmented, ethno-centric worldview to a unified Islamic .
one hand, he emphasized the implementation of SharAoah by encouraging rulers to Annemarie Schimmel.
Islam in the Indian Subcontinent (Leiden: Brill, 1.
, 4.
Muhammad Ashraf Wani.
Islam in Kashmir (Srinagar: Oriental Publishing House, 2.
, 55.
Aziz Ahmad.
AuConversions to Islam in The Valley of Kashmir.
Central Asiatic Journal.
Vol.
No.
1/2 .
,5-6.
Ahmad.
AuConversions to IslamAy, 3.
Choughley.
Tradition of Tafsir, 34.
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Malab al-Alibn: A Milestone in the Development.
govern in accordance with Islamic principles.
On the other hand, he and his disciples focused on the socio-religious transformation of the general population, fostering spiritual, ethical, and intellectual growth.
His works, such as Zakhrah al-Mulk and AwrAd al-Fatuiyyah, are testaments to this comprehensive approach.
These texts encapsulate both practical guidelines for governance and spiritual practices, forming the foundation of his holistic vision for societal reform.
The legacy of ShAh-i-HamadAn continued through the efforts of subsequent scholars and Sfs, including luminaries such as Shaykh amzah Makhdm .
Baba Dawd KhAk.
Shaykh YaAoqb arf.
Shaykh MuAon al-Dn Naqshband.
Shaykh Muuammad MurAd Bukhar .
and others.
These figures made significant contributions to introducing and institutionalizing core Islamic religious sciences in Kashmir across centuries.
Through their teachings, writings, and spiritual guidance, they further enriched the intellectual and religious fabric of Kashmiri society.
Thus, the arrival of ShAh-i-HamadAn marked a critical juncture in the history of Islam in Kashmir in the 14th century, catalyzing a profound socio-religious transformation that laid the foundation for the flourishing of Islamic scholarship and spirituality in the region.
In the political context, the history of Islam in Kashmir is deeply intertwined with the dynamics of the broader Indian sub-continent (Hindusta.
In the history of Islam in Kashmir, the mid-16th century marked an important phase where Kashmir eventually became part of the Mughal Empire under Akbar the Great.
The MughalsAo desire to annex Kashmir dates back to the time of Babur .
, the empireAos Internally, a change of power from the ShAh-Mr dynasty in the 1555 to the Chak dynasty caused turmoil.
According to some historians, this was against the backdrop of the oppression meted out by the Chak rulers to some of the AoulamA forcing them to migrate to other regions.
It was at this juncture that some of them, including YaAoqub arf, approached Akbar the Great who at that time wanted Kashmir to be his territory.
It was in this context that the Mughal finally annexed Kashmir around 15869and it is in this context that the author of the tafsir under investigation spent the rest of his career in Kashmir.
Abdul Qaiyum Rafiqi.
Sufism in Kashmir(Srinagar: Gulshan Books, 2.
, 28.
Manzoor Ahmad Bhat.
AuShaikh YaAoqub Sarfi .
/1521-1003/1.
Ay.
Insight Islamicus.
Vol.
No.
, 122-123.
See also Sameer Ahmad Sofi.
AuShaikh Yaqub Sarfi of Kashmir: A Case Study of his literary and political contributionAy International Journal of Scientific and Research Publications.
Vol.
Issue 2 .
, 258-259.
Mushtaq Ahmed,AuMughal Rule in KashmirAiAn Appraisal.
Proceedings of the Indian History Congress.
Vol.
Balraj Puri.
AuMajor Identities of Jammu and Kashmir State.
India International Centre Quarterly.
Vol.
No.
, 71.
10 Mohibul Hasan Khan.
AuSome Aspects of Kashmir History Under the Shah Mirs and The ChaksAy.
Proceedings of the Indian History Congress.
Vol.
, 194-195.
Sofi.
AuShaikh Yaqub Sarfi Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, 1 (Januari 2.
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Naqash However, the introduction and development of core Islamic sciences in Kashmir progressed at a slower pace compared to other parts of the Indian subcontinent.
This was largely due to various socio-political challenges that impeded the establishment and flourishing of scholarly traditions in the early phases of the spread of Islam in the valley.
In the initial period, the primary focus of the early preachers and educators of Islam was to teach the fundamentals of the faith to the newly converted Muslim population.
Their efforts were primarily directed at instilling a basic understanding of Islamic beliefs, practices, and ethics, which was essential for consolidating the religious identity of the nascent Muslim community in Kashmir.
These foundational teachings laid the groundwork for the eventual evolution of Islamic sciences in the region.
Over time, as Muslim rule became firmly established in Kashmir, the sociopolitical environment became more conducive to intellectual and academic pursuits.
This stability facilitated the establishment of numerous centers of higher Islamic learning across the valley.
These institutions not only served as hubs for the study of core Islamic sciences such as fiqh, tafsr, and uadth but also became platforms for broader intellectual engagement, including theology, philosophy, and the study of the Arabic and Persian languages.
The establishment of these centers marked a significant shift in the intellectual landscape of Kashmir, enabling the region to contribute to the broader Islamic intellectual tradition.
Despite the challenges faced during its formative years, the development of Islamic sciences in Kashmir stands as a testament to the resilience and dedication of its scholars and educators.
The Kashmir SultAns, in their pursuit of fostering a thriving intellectual milieu, engaged not only local scholars but also sought the expertise of esteemed academics hailing from Central Asia and other regions within the broader Muslim The educational curriculum adopted in these institutions was influenced by the traditions prevalent in Sub-continent.
Central Asia, and Turkistan.
Consequently, for the first time in the region, alongside the foundational Islamic disciplines such as tafsir, uadth, fiqh, and taawwuf a spectrum of other subjects including philosophy, mathematics, metaphysics, and logic were introduced, placing Kashmir at par with other intellectual centers across the Muslim world.
The introduction and academic teaching of tafsr authored by leading mufassirn of Arabia and Persia like Ibn Jarir al-Tabar .
, al-Zamakhshar .
, and Fakhr al-Dn al-RAz .
led to an understanding of the QurAoAnic of KashmirAy, 259.
11 Ghulam Muhyid DinSufi.
Kashmr.
Being a History of Kashmir from the Earliest Times to Our Own.
Vol.
2(Light & Life Publishers, 1.
, 347.
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Malab al-Alibn: A Milestone in the Development.
discourse as well as other relevant methodological problems and issues pertaining to the science of tafsr.
12 In particular.
Choughley mentions Tafsr al-Qurub, alongside other literary contributions, as one of the sources that had a significant influence on Indian exegetes as early as the 13th century.
He also notes that the early tafsir works written in the subcontinent were mostly written in Arabic a fact that reflects the genealogical tradition.
YaAoqb arf: A Sketch of His Life Syaikh YaAoqb arf, popularly known in Kashmir as IshAn-Auab, is a towering figure in the socio-religious history of the region.
Born in Srinagar in 928/1521, he hailed from a distinguished lineage deeply rooted in KashmirAos socio-political and scholarly traditions.
His grand-father.
Mr BAyazd, served as a high-ranking official in the court of Sultan Zayn al-AoAbidn .
, a ruler from Shah-Mir dynasty, renowned for his contributions to the cultural and intellectual life of Kashmir.
His father.
Syaikh asan GanA AoAsm (Mr Hasa.
, was a devoted disciple of the eminent scholar afiz Mulla Muuammad Basr, whose intellectual legacy profoundly influenced arfAos own educational journey.
YaAoqb arf .
ereinafter referred to as ar.
displayed an extraordinary aptitude for learning from an early age.
At the remarkably young age of seven, he memorized the entire QurAoAn, an early indication of his commitment to Islamic This foundational accomplishment marked the beginning of a lifelong dedication to knowledge.
His early education was nurtured under the tutelage of Muuammad AoAn, a renowned scholar from Central Asia who laid the groundwork for arfAos primary education in Islamic sciences.
15Having completed his foundational studies, arf continued his academic journey at the prestigious institution headed by Muuammad Basr.
There, he undertook an exhaustive curriculum that included tafsr, uadth, fiqh, philosophy, and logic.
This comprehensive education provided him with a robust intellectual framework, enabling him to delve deeply into a wide range of disciplines.
At the age of nineteen.
He embarked on a transformative journey to Samarqand, one of the most celebrated centers of Islamic learning.
This city, steeped in a rich tradition of scholarship, served as the backdrop for a pivotal phase in 12 Sufi.
Kashmr, 347.
Choughley.
Tradition of Tafsir, 35.
13 Choughley.
Tradition of Tafsir, 34-35.
14 Muuammad AAoazam Didmar.
WAqiAoAt-e-Kashmir, translated by Shamsudin Ahmad (Srinagar:
Jammu & Kashmir Islamic Research Centre, 2.
, 176.
15 Didmar,WAqiAoAt-e-Kashmir, 177.
16 Didmar,WAqiAoAt-e-Kashmir,177-178.
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Naqash his intellectual and spiritual development.
In Samarqand, he became a disciple of the eminent Central Asian sf .
Husayn KhawArizim.
Under the mentorship of KhawArizim, arf gained profound insights into the spiritual dimensions of Islam, further enhancing his erudition.
17It was from KhawArizim that Sarfi received religious instruction in Kubrawiyah sf -order .
making one of the most prominent sf of the 16thcentury belonging to this order.
In Kashmir, the Kubrawiyah sf -order has had a tremendous influence on various aspects of peopleAos lives.
His journey to Samarqand was punctuated by visits to other notable cities, including Jammu.
Sialkot.
Lahore.
Badakhshan.
Balkh, and Ghuristan.
Each stop provided opportunities for engagement with local scholars, enriching his understanding of various Islamic disciplines.
During a seven-month stay in Kabul, he studied under renowned scholars such as Qasi Ab al-MaAoAl and Muuammad LAr, further expanding his intellectual repertoire.
Drawing on the wisdom he had accumulated during his travels, he became a beacon of knowledge and spirituality in the valley.
His teaching and guidance attracted numerous disciples, who carried forward his intellectual and spiritual legacy.
Driven by an insatiable thirst for knowledge, arf undertook another extensive journey, this time exploring key centers of Islamic civilization in Khurasan.
Iran, and Baghdad.
During this voyage, he met Shah Tahmasp, the Safavid ruler, and counseled him against the persecution of ahl al-sunnah .
unni Muslim.
, demonstrating his commitment to fostering unity and justice within the Muslim community.
Continuing his travels, arf ventured to Yemen and eventually to the sacred land of HijAz with the intent of performing hajj.
While in Makkah, he seized the opportunity to further his studies under the guidance of some of the most distinguished scholars of the time.
These included Ibn ajar al-Makk .
AoAbd al-AoAzz, and asan SyAm, among others.
His scholarly pursuits in Makkah culminated in the conferral of an ijAzah .
cholarly authorizatio.
in uadth from Ibn ajar al-Makk, an acknowledgment of his profound mastery of Islamic sciences.
His journeys across the Islamic world not only enriched his own understanding but also allowed him to bring diverse scholarly traditions back to Kashmir.
On his way back to Kashmir, arf made a brief sojourn in Gujarat where he taught uadth and taawwuf to trhe famous scholar and sf.
Shaykh Ahmad Sirhindi .
When he arrived back in Kashmir, he was met with the challenge of chaos under the leadership of the ruling dynasty at that time, particularly under YaAoqb Khan where 17 Didmar,WAqiAoAt-e-Kashmir,179.
18 Sofi.
AuShaikh Yaqub SarfiAy, 257-258.
19 G.
Jan,JAmiAo al-KamAlAt(Srinagar: KitAbMaual, 2.
, 33-45.
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Malab al-Alibn: A Milestone in the Development.
persecution of the Aoulama took place.
It was at this juncture that he supported the movement asking Akbar the Great to annex Kashmir which took place in 1586.
Throughout his life, arf demonstrated a rare combination of intellectual brilliance, spiritual depth, and an unwavering commitment to the dissemination of Islamic knowledge.
His efforts played a crucial role in introducing and institutionalizing the core Islamic sciences in the region, leaving an indelible mark on its intellectual and spiritual landscape.
arfAos legacy endures as a testament to his dedication to knowledge and his role as a bridge between the Islamic heartlands and Kashmir.
His contributions, both as a scholar and as a spiritual guide, continue to inspire generations of students and scholars in the region and beyond.
arf authored books on tafsr, uadth, fiqh, srah and poetry.
Despite their high academic value, most of his books are still in their manuscript form.
Among the books authored by arf are as follows: Malab al-TAlibn f Tafsr KalAm Rabb alAoAlam.
Syaru ThulAthiyyAt al-BukhAr.
MaghAz al-Nab.
ManAsik al-ajj.
WAmiq AdhrA.
MaqAmAt al-Murshid.
Maslak al-AkhyAr.
RisAlah Zikriyyah.
RisAlah Kanz al-JawAhir, and many other.
He also wrote a taqrz/foreword to SawAtih al-lhAm of Faizi, which is an essential addition to the science of tafsr.
Becoming a tafsir without dotted letters that contains mysterious elements embedded in elusive ways.
SawAtiAo is among the most phenomenal work unprecedented in its genre.
As mentioned earlier.
Faizi and his brother Abu Fazl were scholars who made a career at the royal court of Akbar the Great.
21 In this regard, it is worth noting that Sarfi had very close relations with some of the most prominent scholars of his time including Mubarak Naguri family who became statesmen during AkbarAos time.
Malabal-Alibn: An Introduction Malab al-Alibn f Tafsr KalAm Rab al-AoAlamn, written by arf, is an important milestone in the development of tafsr in Kashmir.
The analytical study of this tafsr indicates that at the outset of the 16th century.
Kashmiri scholars were not only acquainted with major Islamic religious sciences such as Aoilm al-uadth.
Aoulm al-QurAoAn, usl al-fiqh, taawwuf.
Islamic philosophy.
Arabic grammar, and literature but had also gained expertise in all these essential sciences.
The methodology, style of presentation, extensive discussions on various aspects of tafsr sciences, and a huge number of references from major books of Islamic religious sciences have established 20 Bhat.
AuShaikh YaAoqub SarfiAy, 122-123.
Khan.
AuSome Aspects of Kashmir HistoryAy, 194-195.
Sofi.
AuShaikh Yaqub Sarfi of KashmirAy, 259.
21 Choughley.
Tradition of Tafsir,43-44.
Sofi.
AuShaikh Yaqub SarfiAy, 259.
22 Sofi.
AuShaikh Yaqub SarfiAy, 258.
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Naqash the author of this tafsr as a scholar of the highest caliber.
Although the surviving tafsr material is incomplete and comprises of exegesis of Srah al-FAtihah and the first sixty-two verses of Srah al-Baqarah only, yet the content of this tafsr makes it the only tafsir of its kind written by a Kashmiri The tafsr remains in manuscript form and is preserved in the manuscript section of the Department of Libraries and Research.
J and K Government, albeit in a deplorable condition.
The manuscript comprises of 192 folios and is registered under accession number 4.
This study will be based on this manuscript version.
The fact that the mentioned tafsr was written by arfis established by the authorAos own declaration in the foreword of this tafsr.
However, due to degradation of the manuscript, it isnAot possible to establish whether the said manuscript was written by the author himself or has been copied by someone.
Figure 1 First Pages of Matlab al-Talibin from the Manuscript stored in Department of Libraries and Research.
J and K Government At the outset of this tafsr, arf mentions the reason for writing this tafsr.
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He states as follows.
AuSome of my beloved people asked me to explain the verses of the QurAoAn and to elucidate the Srahs .
of the QurAoAn in such a way that will reveal the hidden meanings of their wordsAy.
In his brief foreword.
He has also hinted at the circumstances in which this tafsr was written.
He writes:24 AuMy desire for fulfilling their request encouraged me to exert myself and prepare my intellect to overlook the .
troubles, and calamities, the prevailing unpleasant circumstances, and the longing for home and fellow countrymen, [My circumstance.
are such that I am writing one page of this tafsr in Kashmir and another one in India.
Ay Material Sources Malab al-Alibn is one of the finest examples of what is known in Sunni conventional tafsir categorization asal-tafsr bi al-raAoy al-mahmd/al-jAiz.
25 Besides basing his tafsr on QurAoAn, uadth, and the sayings of the companions and the followers, the author has used pre-Islamic Arabic poetry.
AoIlm al-kalAm and taawwuf as the sources for explaining the QurAoAn.
He has often substantiated his arguments by quoting and analyzing references from the books of famous scholars like alJurjAn .
Fakhruddnal-RAz .
, al-ZamakhsyAr .
, al-Qurtub .
, al-BaysAw .
, al-Ghazal .
Ibn alAh .
, and many others scholars.
One of the key features of this tafsr is the detailed grammatical and semantic analysis of QurAoAnic verses.
arf has also discussed many jurisprudential issues in Although He essentially belongs to the anaf school of jurisprudence, yet he often discusses the opinions of scholars belonging to other schools of Islamic 23 YaAoqbSaraf.
Malab al-TalibnfTafsrKalAm Rab al AoAlamn.
MS No.
Department of Libraries and Research.
J and K Government,1.
24 Saraf.
Malab al Talibn, 1.
25 Muhammad Hussein al-Dzahabi, al-Tafsir wa al-Mufassirun(Cairo: Maktabah Wahbah, nd.
Vol.
1, 183-188
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Naqash jurisprudence as well.
In this tafsr, arf has also discussed many issues related to taawwuf as well.
He is impressed by the wujd philosophy of Ibn AoArab.
As far as Aoilm al-kAlAm is concerned, arf belongs to AsyAoar school of thought.
A careful study of arfAos tafsr reveals that he was well versed and had access to the most important works in the field of Aoilm al-tafsr.
Aoilm al-uadth, fiqh, taawwuf.
Aoilm al-kalAm, lughah and even Islamic philosophy.
Some of the books pertaining to major Islamic religious sciences referred by arf in his tafsr includes MafAth alGhayb .
l-Tafsir al-Kabi.
Tafsr al-KasyyAf.
Tafsr al-BaysAw, al-JAmAoi li AukAm al-QurAoAn (Tafsir al-Qurtub.
, and al-Durr al-Manthr.
Besides being a mufassir .
of the QurAoAn, arf was a muuaddith as His expertise in the science of uadth is evident from the fact that besides quoting numerous narrations in support of his arguments, he has often commented on the authenticity of narrations as well.
Some of the major adth collections and commentaries quoted are ahh al-BukhAr, ahh al-Muslim.
MuwAoaa of MAlik.
Sunan al-Tirmidh.
Musnad Aumad.
Sunan al-Bayhaqi.
MisykAt al-MasAbh.
Musnadal-Firdaws of AbManr al-Daylam.
MuAoajjam al-TabarAn, and Fatu alBAr.
He also made the works of Arabic language as reference, including al-ihAhof al-Jawhar.
MufradAt al-QurAoAn of RAghib IfahAn, al-NihAyah of Ibn al-Athr.
Fiqh al-Lughah of Ibn al-Faris.
Syaru al-MiftAh by AoAllAmah ShrAz, al-Muawwal by TaftAzan, al-QAms al-Muht by FayruzAbAd.
Besides these books, arf has also substantiated his grammatical arguments by referring to famous scholars of Arabic language like al-Akhfasy.
Sbawayh.
Khall & MAzin.
However, their books havenAot been mentioned by name.
In addition to that, he also consulted to al-Umm of al-SyAfiAo, al-Talwh Aoala al-Tawdh by al-TaftazAni.
NihAyat al-AqdAm f AoIlm al-KalAm by al-Syahristan.
Fuss al-ikam by Ibn AoArab, until al-Maqad al-AsnAf Syaru AsmA Allah al-usnA by alGhazal.
Besides the books mentioned above, arf has also quoted AoAllAmah Tb.
Ab SyAma al Maqdis, al-Jazar.
Ab Nar al-FArAb.
Ibn al-HAjib.
Ab Manr al-Maturd, al-Amid, and even Ibn Sina, in support of his arguments but the names of their books havenAot been mentioned.
The variety of source material used by arf in Matlab al-Talibin demonstrates the breadth of his Islamic scholarship.
AoUlm al-QurAoAn AoUlm al-QurAoAn is a branch of Islamic religious sciences which deals with different aspects of revelation, preservation, recitation and understanding of the QurAoAn.
A mufassir must be well-versed in different aspects of Aoulum al-QurAoAn like Jurnal Studi Ilmu-Ilmu al-QurAoan dan Hadis 26, no.
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asbAb al-nuzl .
he context of revelatio.
, auruf .
he various forms/dialects in which the QurAoAn was reveale.
, al-nAsikh wa al-manskh .
brogated and abrogating verse.
and iAorAb al-QurAoAn .
26 Although arfAos tafsr is incomplete, yet the available portion convincingly establishes that he was well-versed in Aoulm al-QurAoAn.
arf has discussed following key issues pertaining to Aoulm al-QurAoAn in his tafsr In his interpretation on QS.
al-FAtihah, arf has discussed whether taAoawwudz and tasmiyyah .
are a part of QS.
al-FAtihah or not.
He has discussed different names of QS.
al-FAtihah in detail.
He has discussed also asbAb al-nuzl .
he context of revelatio.
as well, commenting upon one of the criteria laid by muuaditsn for accepting the narrations related to asbAb al-nuzl, arf writes:27 AuIbn al-Salah and others among the scholars of uadth stated that if a SahAb .
narrates something which is solely based upon hearing,then this narration is treated as marfAouAy.
arf has also discussed Aoilm al-qirAAoat .
ifferent ways of reciting QurAoA.
at many places.
Discussing various permissible methods of reciting the word AEEIA in the third verse of QS.
al-Fatiha, he writes:28 AuKnow that AoAsim.
KisAAo and YaAoqb have recited it on the pattern of fAAoilAy Similarly, discussing various patterns of reciting he writes:29 in the fifth verse.
Ibn Kathr has narrated itAos recitation from Qunbul and Ruways has narrated from YaAoqb using the letter AAwhereas amzah.
Khalf and KhallAd have recited it with IshmAm and others have read it by using letter A and that is the dialect of 26 Jalaluddin al-Suy.
Al-ItqAn fi AoUlm al-QurAoAn.
Resalah Publishers.
Lebanon, 2008, 771-772 27 Saraf.
Malab al Talibn19.
28 Saraf.
Malab al Talibn, 37.
29 Saraf.
Malab al Talibn, 46.
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Naqash Quraysh.
These discussions establish that arf was well-versed in Aoilm al-qirAoat as well.
He has also discussed iAojAz al-QurAoAn .
iraculous nature of QurAoA.
, especially in its linguistic paradigm.
In this context, besides other books, arf has quoted extensively from AoAbd al-QAhir JurjAnAos work DalAAoil al-IAojAz.
He has also discussed al-amthAl (QurAoAnic parable.
in great detail.
While discussing the parables.
He has quoted extensively from Tafsr al-KasyyAf and Tafsr al-BaysAw.
In his interpretation on QS.
al-Baqarah, arf has presented a detailed discussion on the meaning of uurf almuqaoAt.
Besides substantiating his arguments on the basis of authentic narrations, he has also strengthened his arguments by providing evidence from Arabic poetry.
While deliberating on the stories of previous nations mentioned in the QurAoAn, arf has primarily abstained from quoting IsrAliyyAt narrative.
In the tradition of tafsr writing throughout the sub-continent.
Aoulm alQurAoAn material has been one of the main features.
As Choughley notes, this was already prevalent in the MahaAoimiAos style of tafsir in the 15th century.
In his tafsir.
Syaikh Mubarak, another scholar who was contemporary with arf also gives a detailed account of Aoulum al-QurAoan and expresses his deep reflections on verses that have mystical meanings.
30As such, the material of Matlab al-Talibin reflects a tradition of writing tafsir literature that is connected to the rest of the sub-continent.
AoIlm al-adth It is notable that Aoilm al-uadth is arfAos primary area of expertise.
He was a student of the famous muuaddith Ibn ajaral-Makk.
arf holds his teacher in high esteem and has mentioned him by name at several places.
He writes in this case:31 AuMy mentor and teacher - the remembrance of .
predecessors and a role model for the later ones Ae ShihAb al-Dn Aumad aka Ibn al-ajar replied in his book al-Durr al-MaqdAy arfAos expertise in Aoilm al-uadth is evident from the fact that Malab alalibn, inspite of being a tafsr of very small portion of QurAoAn,it also contains hundreds of auadth.
It is essential to note that arf hasnAot only quoted auadith from different books, but he has also commented on their authenticity.
His expertise in 30 Choughley.
Tradition of Tafsir, 42-43.
31 Saraf.
Malab al Talibn,74.
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Aoilm asmA al-rijAl is evident from his comments about many narrators of uadth.
writes:32 AuThe narration of this adth is based upon al-AoAla Ibn AoAbd al-RaumAn Ibn YaAoqb, who has been designated as week narrator by YauyA Ibn MaAon and othersAy.
At the other place,33 He writes Ibn Ab Mulaykah isnAot a mudallis narrator.
Commenting upon one of the criteria laid by muuadthun .
cholars of adt.
for accepting the narrations related to asbab al-nuzl, arf writes:34 AuIbn Salah and others among the scholars of adth stated that if a auAb narrates something which is solely based upon hearing, then this narration is treated as MarfAoAy At many places in his tafsr, arf has reconciled two seemingly contradictory narrations either by tabq .
emoving the contradictio.
or tarjh .
Commenting on the principles of tarju.
He writes:35 AuThe two narrations from Ab Hurayrah are contradictory, and the .
of Tarjh .
are in our favour because .
he principle is tha.
the confirmatory narrations are preferred over the narrations of negationAy Regarding the narrative related to fasAil .
of different srahs, arf writes:36 32 Saraf.
Malab al Talibn, 20.
33 Saraf.
Malab al Talibn, 20.
34 Saraf.
Malab al Talibn, 19.
35 Saraf.
Malab al Talibn 25.
36 Saraf.
Malab al Talibn 54.
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Naqash AuThis is an authentic narration, although most of the auAdth narrated by Ubay Ibn KaAoab regarding he FasAAoil .
of Srahs are concocted.
And Saghani explained that: These .
were fabricated by a person from the people of AoAbAdAn, he said: When I saw that people were too occupied with poetry and jurisprudence of Abanfah and other things and that they had thrown the QurAoAn behind their back.
I decided to make up narrations relating merits of every srah to encourage people to read QurAoAn.
There are very few tafAsr that havenAot related such narrations except the one protected by Allah.
Hence, we observe that arf, besides basing his tafsr on uadth literature, is also concerned about drawing inferences from authentic narrations only.
The strong presence of the hadith scholarAos way of thinking in Malab al-alibn is one of the uniqueness of this commentary.
As is well known, although it passes through a phase of religious life patronized by the heterodox policies of Din-Ilahi carried out by Akbar the Great, this material shows arfAos strong allegiance to orthodoxy to a certain extent.
AoIlm al-KalAm Similar to Aoilm al-uadth, arf is also well versed in the field of Aoilm al-kalAm .
As the exponent of AsyAoariyyah, arf has been deeply influenced by alRAz and al-Ghazali.
arf has more than once categorically mentioned that in the issues of Aoilm al kalAm, he is on the path of ahl al-sunnah wa al-jamAAoah.
Inspite of being highly influenced by ZamaksyarAos linguistic exegesis, arf has refuted him for his MAoutazilite creed.
arf considers Aoilm al-kalAm as one of the important tools for explaining the QurAoAn and refuting the misconceptions of deviant groups.
Stating the importance of rational sciences, arf states:37 AuKnow that in this Srah, there are many praiseworthy points for those who are well versed in both rational and revealed sciences.
It is well established in rational sciencesAy.
37 Saraf.
Malab al Talibn,14.
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In the major issues of Aoilm al-kalAm like tawud al-AsmAwa al-sifAt .
nderstanding the names and attributes of Alla.
, qadr (Destin.
, khalq afAoAl alIbAd etc, arf has defended the creed of ahl al-Sunnah and refuted MuAotazilah.
Among the different kalAm .
schools of ahl al-Sunnah, he has adopted the methodology of scholars belonging to AsyAoar school of thought.
Commenting on the issue of names and attributes of Allah arf states:38 It is well known that the word of Allah .
ifat al-kalA.
is one of the seven major attributes .
f Alla.
which areal-ayAt .
, al-AoIlm (Knowledg.
, alIrAdah .
, al-Qudrah (Powe.
, al-SamAo (Hearin.
, al-Bashar .
and al-KalAm .
Commenting on the issue of interpreting the meaning of AllahAos attributes, arf states:39 AuThe methodology of Salaf .
cholars of first three generations after the Prophe.
with regards to mutasyAbihAt .
nclear verse.
is not to engage in their explanation and to believe that they .
are true and well established, and .
o believ.
that there is no ambiguity in it being a part of AllahAos revealed word and our intellect isnAot capable of grasping their .
meaning as intended by Allah.
As far as scholars of later generations are considered, they consider seeking their explanation as permissible.
Stating his belief about the issue of qadr .
, arf states:40 AuAnd His saying And his Saying negates the creed of qadar and negates the creed of qadr jabr and establishes that everything happens by the ill of Allah.
Ay Refuting the MuAotazilah on the issue of khalq afAoAl al-AoibAd .
reation of actions 38 Saraf.
Malab al Talibn 92.
39 Saraf.
Malab al Talibn, 40.
40 Saraf.
Malab al Talibn,16.
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Naqash of servant.
, arf writes in his explanation of QS.
al-Baqarah: 15.
AuIt is clear that the transgression was attributed to them because it was one among their acquired .
even if Allah created it.
This is in accordance with the Madhab of ahl al-Sunnah that the action of a human being is his acquisition and, at the same time, creation of Allah, the Almighty.
So, there is no scope for the MuAotazilah to interpret this ayah in support of their MadzhabAy.
From the above discussion, it is evident that arf wasnAot only aware of the intricacies of AoIlm al-KalAmbut has also utilised its tools to refute the misconceptions of deviant groups like the MuAotazilah.
The presence of this material in Malab alTAlibn shows that arf was not only familiar with the religious transmitted sciences .
l-Aoulm al-naqliyya.
, but also mastered the rational sciences .
l-Aoulm al-Aoaqliyya.
This is even more evident in the following material on Sufism in the work Besides being an expert in above mentioned religious sciences, arf was a practicing sf as well.
As mentioned above, he belonged to the Kubraw school of taawwuf.
Purifying oneAos heart of all spiritual ills and establishing a strong bond with Allah is the essence of taawwuf or Aoilm al-sulk.
However, these lofty goals canAot be achieved without holding firmly to the tenants of the syarAoah.
arf considers upholding the tenants of syarAoah as the indispensable condition for achieving the inner solace and a world order based on peace and justice.
Commenting upon the importance of establishing and practicing the injunctions of syarAoah, he writes.
41 Saraf.
Malab al Talibn,107.
42 Saraf.
Malab al Talibn 105.
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AuThe meaning of al-IfsAd .
preading mischief ) in the saying of Allah means to dissuade from the obedience of the Prophet because all the uprightness on earth is achieved by obeying Him Aepeace and blessings be on him.
The manifestation of His obedience is to act on his SyarAoah and these injunctions are the means of achieving the order in the world, and disobedience towards them leads to corruption and destruction of the world order e.
, the ruling of al-qisAs .
eeking retributio.
is one of the commandments of the SyarAoah.
If it isnAot put into practice, it will encourage people to kill each other without any established reason.
Ay arfAos sf thought is primarily based upon Ibn al-ArabiAos philosophy of wahdat al wujd.
He holds Ibn AoArab in high esteem and has praised him by calling him RaAos al-Muwauuidn.
arf also advocates some of the typical sufi practices like reciting wazAiffor specific purposes.
He has quoted Ab al-Abbas BunAoswazAif while discussing the spiritual benefits of basmallah.
The Unique Structure of arfAos Tafsr and Its Influence One of the notable features of arfAostafsr lies in the intermingling of various issues, which detracts from its coherence and systematic structure.
However, this fact is a strong indication of the encyclopaedic character of Matlab al-Talibin.
It is notable that by the time arf composed his tafsr, the discipline of AoIlm al-tafsr had reached a level of considerable sophistication.
Renowned works, such as Tafsr alQurtub, to which arf often refers, exhibit a meticulously organized and aesthetically refined approach to scholarly discourse.
This supports ChoughleyAos statement that Tafsir al-Qurtubi had a significant influence on commentators in the sub-continent from the early 13th century.
43In this context, we can sketch a scholarly network that connects the subcontinent with a work written by a scholar from the western part of the Islamic world .
Another fact is that he also used al-KashAf.
MafAtiu al-Ghayb, and TafsralBayshAw as important references.
Given that these three literatures are authoritative sources in the genealogical tradition of tafsir writing, this shows that arf is directly connected to the network of tafsr writing traditions in the eastern region of the Islamic world in particular.
Thus, a brief study of Malab al-TAlibn shows what he refers to as the parallel development of tafsr writing which witnesses the emergence of original works in the sub-continent influenced by the context in the sub-continent on the one hand and the continuity of tafsir traditions on the other.
Matlab al-TAlibn was composed in what Walid Saleh refers to asAuthe BayshAw periodAy that spanned 43 Choughley.
Tradition of Tafsir, 34-35.
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Naqash from the 15th to the 19th century.
In this period, al-BayshAwAos tafsir replaced the dominance of al-KashAf as the main choice in teaching.
The work was soon adopted by the Ottoman Empire as a textbook for teaching QurAoanic exegesis.
Walid Saleh also notes that al-BaydhAwAos dominance could be felt in the new centres of Islamic learning, including the Mughals in India.
Additionally, the manuscript ends abruptly, with the final sentence incomplete, suggesting that arf may have continued his commentary beyond the extant portion of the work.
Some scholars contend that a complete manuscript of the tafsr exists in various libraries.
However, despite diligent efforts to locate such a manuscript, no verifiable evidence has been found to support this claim.
A further challenge arises from the fact that only a single, severely damaged manuscript of this tafsris currently known to exist.
Its fragile condition poses a significant risk to the preservation of this historical text.
To safeguard this valuable work from further deterioration, it is imperative to undertake a careful transcription of the manuscript using contemporary tools and techniques from the field of paleography.
Such efforts would ensure that arfAostafsr is preserved for future generations, enabling scholars to engage with and analyze the text despite the constraints of its current form.
Preservingthis work would contribute to a broader understanding of the evolution of tafsr literature and the scholarly contributions ofarf within the Islamic intellectual tradition.
Conclusion The study of Malab al-Alibnf TafsrKalAm Rab al-AoAlamn by YaAoqbarf underscores its pivotal role in the intellectual and spiritual history of Kashmir.
This Tafsr represents not only an advanced scholarly endeavor in QurAoAnic exegesis but also a testament to the depth and dynamism of Kashmiri Islamic scholarship during the 16th century.
Despite being an incomplete work, limited to the exegesis of QS.
al-FAtiuah and the first sixty-two verses of QS.
al-Baqarah, it reveals a profound engagement with the QurAoAn and reflects arfAos methodological rigor and intellectual Drawing upon a wide range of classical Islamic sciencesAiincluding Aoulm al-QurAoAn.
Aoilm al-uadth, fiqh, taawwuf, and Aoilm al-kalAmAithe work highlights arfAos erudition and mastery of diverse disciplines.
His reliance on authoritative sources demonstrates a deep familiarity with foundational texts in the Islamic tradition, while the incorporation of poetic references and grammatical discussions enriches the exegetical discourse.
arfAos engagement with theological debates, such 44 Walid Saleh.
AuPeriodization in the Sunni QurAoan Commentary Tradition: A Chronological History of a GenreAy.
The Medieval Globe.
Volume 8.
Number 2, .
,60.
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as those surrounding tawud and qadr, reveals his alignment with the AsyAoar school of thought.
However, the lack of systematic organization and the deteriorated condition of the sole surviving manuscript pose significant challenges and emphasizes the need for scholarly interventions to preserve and analyze this invaluable text.
arfAos extensive travels to centers of learning such as Samarqand.
Makkah, and Baghdad enriched his intellectual repertoire and positioned him as a bridge between Kashmiri and Central Asian scholarship, exemplifying the transregional flow of ideas that characterized the Islamic golden age.
Malab al-Alibn reflects the aspirations of Kashmiri scholars to establish a robust intellectual tradition within a region marked by socio-political challenges, highlighting the interplay of local and global influences in arfAos work and contributing to a nuanced understanding of the evolution of Islamic thought in peripheral regions of the Muslim world.
The enduring legacy of arf lies in his dual role as a scholar and spiritual guide, and through this tafsr and his other works, arf laid the groundwork for subsequent generations of scholars who continued to enrich Kashmiri Islamic scholarship.
His emphasis on the harmonious co-existence of rational sciences and spiritual practices offers valuable insights for contemporary engagements with Islamic intellectual heritage.
Despite its limitations.
Malab alAlibn serves as a remarkable testament to the intellectual vibrancy of 16thcentury Kashmir, bridging the local and global dimensions of Islamic scholarship, and by revisiting and preserving this significant work, scholars can continue to unravel the complexities of Kashmiri contributions to Islamic intellectual history and inspire a renewed appreciation for the regionAos rich scholarly tradition.
AuthorsAo contributions Data availability statement All data underlying the results are available as part of the article and no additional source data are required.
Conflicts of Interest The authors affirm that there are no conflicts of interest that could potentially influence the research outcomes or compromise its integrity.
Funding This article was not financially supported by specific grant from any funding agency in the public, commercial or not-for-profit sectors.
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References