Examples From (Fabricated) Hadiths on the Topic in the Work “Anwar Al-Tanzil Wa Asrar Al-Ta’wil”

The famous work “Anwar al-Tanzil wa Asrar al-Ta’wil”, known as Beyzavi’s tafsir, was taught as a textbook in madrasas. Especially during the Ottoman period, it was read and discussed in the presence of the sultan under the title of “huzur lessons.” As its title suggests, the work was written by Abu Sa‘id Nasir al-Din Abdullah ibn ‘Umar al-Baydawi al-Shirazi (d. 685/1286 or 691/1291). In the work, the exegete attempted to combine the methods of dirayah (rational) and riwayah (narrative) tafsir. Since Nasir al-Din Beyzavi was a Shafi‘i in madhhab and an Ash‘ari in aqidah, it is possible to observe these theological views in certain topics, especially in matters related to kalam (Islamic theology). In addition, the work includes the transmission of hadiths- reflecting elements of the riwāyah and tafsīr method and style- not only through authentic (ṣaḥīḥ) hadiths, but also through weak and fabricated (mawḍūʿ) ones. This shows that there are narrators in the isnad of some hadiths who are weak or unreliable, and that the narrations which were later proven to be fabricated in scholarly sources are also included. Regarding Beyzavi’s method of narrating hadiths, the exegete often transmits directly from the Companions and the Prophet (PBUH) without mentioning the full chain of transmitters. This prevents the evaluation of the narrators in terms of jarh and ta‘dil (criticism and authentication). In total, the number of fabricated and weak hadiths in Beyzavi’s tafsir reaches one hundred and seventeen. In this article, twenty-two examples of fabricated and weak hadiths are presented. These examples cover the surahs al-Fatiha, al-Baqarah, Al ‘Imran, and al-Nisa’. As for the method of studying the fabricated hadiths in Beyzavi’s tafsir, comparisons were made with the tafsir works of scholars such as Zamakhshari (d. 538/1143), Tha‘labi (d. 437/1046), Abu al-Su‘ud (d. 982/1575), al-Khatib al-Shirbini (d. 977/1570), etc., to determine whether such hadiths are present in their works. Particularly noteworthy is that Beyzavi directly quoted hadiths about the virtues of surahs from al-Zamakhshari’s (d. 538/1143) al-Kashshaf in both chain and text. Additionally, references to the works of prominent scholars who wrote about fabricated hadiths, such as Abu al-Faraj ‘Abd al- Rahman ibn ‘Ali Ibn al-Jawzi (d. 597/1201), Saghani (d. 650/1252), Ibn Taymiyyah (d. 728/1328), Suyuti (d. 911/1505), Fattani (d. 986/1578), ‘Ali al-Qari (d. 1014/1605), and al-Munawi (d. 1031/1622), who wrote a takhrij work on Beyzavi’s tafsir, contributes to the in-depth study of the subject. As a result, despite the scientific and literary value of “Anwar al-Tanzil wa Asrar al-Ta’wil”, it must be carefully noted that some of the hadiths used in the tafsir are weak and fabricated in terms of source reliability. Therefore, when studying this tafsir, it is essential to compare it with the principles of hadith science and reliable hadith sources.