One of the masterpieces of the medieval Qurʾān commentary tradition is al-Basīṭ by the Nishapuri ... more One of the masterpieces of the medieval Qurʾān commentary tradition is al-Basīṭ by the Nishapuri philologist and Qurʾān scholar, Abū l-Ḥasan ʿAlī b. Aḥmad b. Muḥammad al-Wāḥidī (d. 468/1076). It was the first Qurʾān commentary to start quoting Sībawayhi (d. ca. 180/796) extensively; it was also the first to position al-Zajjāj (d. 311/923) as a central authority in Qurʾān exegesis (tafsīr), a process already started by al-Wāḥidī’s teacher al-Thaʿlabī (d. 427/1035). Al-Basīṭ is a massive Qurʾān commentary, by any standard. The critical Imām University Edition of 2009 spans twenty-five volumes. It is rather unfortunate that this edition has left the task of studying the manuscript transmission of the work out of the picture. As a result, there is a lacuna in the edition covering verses Q 4:41-53, a substantial portion. In this article, an overview of the transmission history of the work is presented, followed by a critical edition of the missing part.
One of the masterpieces of the medieval Qurʾān commentary tradition is al-Basīṭ by the Nishapuri ... more One of the masterpieces of the medieval Qurʾān commentary tradition is al-Basīṭ by the Nishapuri philologist and Qurʾān scholar, Abū l-Ḥasan ʿAlī b. Aḥmad b. Muḥammad al-Wāḥidī (d. 468/1076). It was the first Qurʾān commentary to start quoting Sībawayhi (d. ca. 180/796) extensively; it was also the first to position al-Zajjāj (d. 311/923) as a central authority in Qurʾān exegesis (tafsīr), a process already started by al-Wāḥidī's teacher al-Thaʿlabī (d. 427/1035). Al-Basīṭ is a massive Qurʾān commentary, by any standard. The critical Imām University Edition of 2009 spans twenty-five volumes. It is rather unfortunate that this edition has left the task of studying the manuscript transmission of the work out of the picture. As a result, there is a lacuna in the edition covering verses Q 4:41-53, a substantial portion. In this article, an overview of the transmission history of the work is presented, followed by a critical edition of the missing part.
One of the masterpieces of the medieval Qurʾān commentary tradition is al-Basīṭ by the Nishapuri ... more One of the masterpieces of the medieval Qurʾān commentary tradition is al-Basīṭ by the Nishapuri philologist and Qurʾān scholar, Abū l-Ḥasan ʿAlī b. Aḥmad b. Muḥammad al-Wāḥidī (d. 468/1076). It was the first Qurʾān commentary to start quoting Sībawayhi (d. ca. 180/796) extensively; it was also the first to position al-Zajjāj (d. 311/923) as a central authority in Qurʾān exegesis (tafsīr), a process already started by al-Wāḥidī’s teacher al-Thaʿlabī (d. 427/1035). Al-Basīṭ is a massive Qurʾān commentary, by any standard. The critical Imām University Edition of 2009 spans twenty-five volumes. It is rather unfortunate that this edition has left the task of studying the manuscript transmission of the work out of the picture. As a result, there is a lacuna in the edition covering verses Q 4:41-53, a substantial portion. In this article, an overview of the transmission history of the work is presented, followed by a critical edition of the missing part.
One of the masterpieces of the medieval Qurʾān commentary tradition is al-Basīṭ by the Nishapuri ... more One of the masterpieces of the medieval Qurʾān commentary tradition is al-Basīṭ by the Nishapuri philologist and Qurʾān scholar, Abū l-Ḥasan ʿAlī b. Aḥmad b. Muḥammad al-Wāḥidī (d. 468/1076). It was the first Qurʾān commentary to start quoting Sībawayhi (d. ca. 180/796) extensively; it was also the first to position al-Zajjāj (d. 311/923) as a central authority in Qurʾān exegesis (tafsīr), a process already started by al-Wāḥidī's teacher al-Thaʿlabī (d. 427/1035). Al-Basīṭ is a massive Qurʾān commentary, by any standard. The critical Imām University Edition of 2009 spans twenty-five volumes. It is rather unfortunate that this edition has left the task of studying the manuscript transmission of the work out of the picture. As a result, there is a lacuna in the edition covering verses Q 4:41-53, a substantial portion. In this article, an overview of the transmission history of the work is presented, followed by a critical edition of the missing part.
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