The works of tanqīh genre in tafsīr literature: The example of Mohammed Ahmad Kenʿān's Qurrat al-ʿaynayn ʿalā Tafsīr al-Jalālayn

Writing is undoubtedly one of the ways of learning and teaching in human history. From the past to the present, people have communicated with each other, recorded their trade, legitimized and validated their agreements and contracts with the written documents they prepared and signed through writing. Moreover, writing has been used as the main tool of human education. As a natural consequence of this, many books, treatises, documents, etc. have emerged. Many works have been written in these fields, including Islamic sciences in general and the science of tafsir in particular. Some of these works, thanks to their strong written texts, have become a source for the field, especially for the teaching activities. As a result of the passage of time and the different levels of understanding, the texts in question were further developed and expanded by writing sharh-hāshiya-type ta'līf works in order to eliminate the obscurities in them, to draw attention to the issues that were seen wrong, etc. In addition, works in the genre of muhtasar, which emerged by shortening a comprehensive text and making it concise, also took their place among the types of ta'līf. Apart from these, works of the tankīh/tahzīb genre, which aim to complete the deficiencies of an existing work, correct its mistakes, revise and reorganize it by removing useless information, or deal with a scattered subject in detail in a certain book, have also manifested themselves in the scholarly field as a ta'līf activity. In this study, we have taken Mohammed Ahmad Ken'ān's Qurrat al-ʿāynayn ʿalā Tafsīr al-Jalāleyn as an example of the tenkīh activity based on an existing work. The reason for choosing this book among many works is that it is both a recent work and written for the purpose of tankīh beyond being an average sharh as a result of our examination of the studies on Tafsīr al-Jalāleyn. Accordingly, the definitions and prominent features of the concepts of tankīh, tajrīd, ihtisār, sharh, hāshiya and ta'līk are mentioned, followed by the author's life, family, education, duties and the works he wrote. In the third part, which constitutes the basis of our study, the author's work, which he edited in order to correct what he deemed wrong in Tafsīr al-Jalāleyn, to draw attention to weak narrations and to add useful information, was tried to be evaluated within the scope of criticism.