GLIMPSES OF THE RULES OF INTERPRETING THE QUR’AN BY THE QUR’AN ACCORDING TO IMAM JAMĀLU ALDDĪN ALṢṢAFADĪ (D. 696 AH) IN HIS INTERPRETATION KASHFU ALʼASRĀRI WAHATKU ALʼASTĀR

The Interpretation of Kashf al-Asrar wa-Hikt al-Astar by Imam Jamal al-Din al-Safadi (d. 696 AH) is one of the notable interpretations from the seventh century AH. It represents a distinct school of thought in Qur'anic exegesis for its time. The work follows its own method, which is explained in the introduction, where al-Safadi describes his approach of prioritizing the Qur'an and then considering the language, utilizing the tools of ijtihad available to him. He diversifies his evidence and decides what he believes to be the correct interpretation of the verses. This interpretation is characterized by its concise explanations, with al-Safadi often providing the meaning of verses in the briefest possible phrases. However, when necessary, he elaborates further. In some instances, he leaves certain points unexplained, either because they have been addressed elsewhere or because he assumes the reader is already familiar with them. The work can be classified as an interpretation of the Qur'an by the Qur'an itself, and if we were to list the interpretations historically categorized as such, al-Safadi’s would be among the foremost. This paper aims to offer insights into the rules of interpreting the Qur'an by the Qur'an according to Imam al-Safadi, beginning with his foundational principle: the Qur'an complements and supports itself, and the interpretation supported by the verses is to be preferred over others. From this principle, several key points emerge: the word is generally understood in its apparent meaning unless there is evidence to suggest otherwise, the context must be considered when explaining a verse’s meaning, and analogy can reveal deeper understanding. It is important to note that similarity in wording does not necessarily imply similarity in meaning. Finally, al-Safadi concludes that different readings of the Qur'an should be viewed as legitimate interpretations, which can be reconciled or preferred based on context. In this paper, the researcher outlines the inductive method used in al-Safadi’s interpretation, providing examples to illustrate each of the points he makes. The researcher also offers a critique of each aspect, whether in agreement with or in opposition to al-Safadi’s approach, supporting his analysis with the views of experts in the field of Qur'anic interpretation.