Definition

The Book which is the Speech of Allah revealed in Arabic (an nahl 16:30) to the Messenger Muhammad, through the angel Jibreel, starting from al Fatihaah and ending in an Naas, conveyed to us by tawaatur, in the Uthmani Mushaf which is i’baadah to recite’ (This comprehensive [jaami’] and restricted [maani’] definition then excludes, hadeeth qudsi, previous revelations, sunnah, singular reports of obscure masaheef, individual errors of the salaf, translations)

So differing with hadeeth qudsi (i Not miracle ii Not preserved iii Not necessarily qati’ thaboot iv Not necessarily words exactly but could be by meaning v wahi ghayr matlu not wahi matlu)

Qura’n differs with Sunnah in the following respects:-

1 Sunnah is preserved ‘generally’ this does not mean that every single hadeeth was preserved because one hadeeth out of many is sufficient to preserve a ‘suunah’ i.e. the ‘way’, ‘method’, ‘practise’ or ‘law’ of Nabi (saw) for a particular matter. However, the whole of the Quran was preserved by text.

2 Quran is the speech of Allah whereas hadeeth is speech acts or consent of Nabi (saw) although it was revealed by Allah.

3 Quran is all mutawaatir by text whereas only some hadeeth are mutawaatir.

4 The text of the Quran is a miracle the text of the hadeeth is not necessarily a miracle although it contains miracles of prophecy etc.

5 Quran is ‘wahi matloo’ [recited revelation] and rewardable to recite whereas hadeeth is wahi ghayr matloo’ [non-recited revelation. In hadeeth the reward lies in understanding and application.

Divisions

114 surahs, about 6235 ayaat, not in order of revealtion nor are subjects ordered together in same place.

As for Non-Arabic Words

These were integrated into Arabic before the revelation of the Quran (Another argument could say that they were integrated in Arabic and not in their foreign form) although the origin of some of these words is not Arabic. e.g. qistaas [scales - greek] al Israa’ 17:35, ghassaaq [intense cold - turkish] an Nabaa’ 78:25 sijjeel [baked clay - persian] al Hijr 15:24 However this is restricted to isolated words and not phrases oe sentances. Imaam Abu Haneefah said thsat someone could pray in Persian if he did not know the Arabic (As the words were indicating meanings) but it is reported that he left this view and the maslak left his initial view. [Saabooni ‘Madkhal’ p.4]

Revelation in Stages

The Quran was revealed over twenty three years often in relation to specific questions or events. The gradual revelation should not be used as a basis for gradual implementation. The Quran explains about the gradual revelation:-
‘The unbelievers say: ‘Why has the Quran not been sent down to him all at once. Thus that your hearts may be strenghtened and We rehearse it to you gradually and well arranged” (al Furqaan 25:32) and “It is a Quran we have revealed into parts in order that you may recite it to people at intervals We have revealed it by stages” (al Israa 17:106) “By degrees shall We teach you to declare so that you do not forget” (al A’la 87:6) So we see from the hikmah of this is the following:-

1 Easy to remember the Quraanic text

2 The Quran answers a question rather than the sahaabah having to search for it

3 The Quran gives guidance for particular events rather than searching

4 The Prophet came to fulfil many roles by example and not simply fulfill the role of a scholar or teacher. The deen was implemented on the basis of the Quran and so this was explained.

5 The Asbaabun Nuzool assists in eliminating false interpretations (i.e. those which contradict the circumstances)

6 The gradual revelation is part of the miracle, as the consistency of style and the eloquent speech was maintained despite the revealation occurring over twenty three years.

7 The gradual revelation is part of the miracle as the Quran maintained its style and eloquence despite it being revealed in response to events and questions that were not controlled by Muhammad (saw).

8 The gradual revelation is part of the miracle due to its being distinguished from the words of Muhammad (saw).

9 The sahaabah were able to reflect upon it

10 The sahaabah were allowed to learn the rules and implement them

11 The gradual revelation allowed the continual renewal of imaan, sabr and taqwa, and dhikr in the differing hostilities and due to human forgetfulness (nisyaan) and neglect (ghaflah)

12 Also abrogation where different rules were used to change society or transactions before the final ruling this was not possible if it was all revealed at once. They were the formulative community and they did not have the advantage of the knowledge of the rules of the past that have reached them through the preceeding generations, this is an advantage the Muslims have today. All of the rules could not be revealed at once as this would have caused burden confusion and mis-prioritization.

On Tawaatur

The U’lemaa’ are agreed that the entire text of the Quran is by tawaatur (it has reached us by memeory and written record by tawaatur) Any variant reading must be established by tawaaur.

Jaami’ Quran [Compilation of Quran]

In the time of Nabi (saw) the Quran was preserved in memory by Nabi (saw) and companions and recorded on stones, wood, bones, leaves. Abu Bakr with the assistance of Zayd ibn Thaabit (the scribe of Nabi [saw]) collected the Quran together in a mushaf (achieved between 11-14h.) after the battle of Yamaamah which led to the death of seventy sahaabah who were hufaaz. Different versions crept in with conquests of new lands etc. [refer to the hadeeth of Hudhayfah in BUKHAARI] and thus U’thmaan with the assistance of Zayd compiled and verified into one volume and copies were distributed and this is the standard text today, all the remaining versions were destroyed.

Makki and Madani Soorahs

The larger part of the Qura’n (19 of thirty parts) were revealed in Makkah (i.e. The first 12 1/2 years, the remainder came in the next post hijri 9 ½ years).
The main subject matter of Makki ayaat is a’qeedah, tawheed, the akhirah, arguments against the disbelievers and their invitation to Islam.

Madani ayaat was mainly ahkaam (nizaamul ijtimaa’, nizaamul qadaa’, nizaamul u’qoobaat, nizaamul hukm, niaamul jihaad was siyaar, nizaamul iqtisaad)

Specific characteristics of Makki soorahs

i) Every surah which has the oath “Nay..[kalaa]” it occurs only in the last half of Quran in over fifteen surahs

ii) All soorahs that begin with disjointed letters [al Muqatta’aat] such as ALM [alif laam meem] HM [Ha Meem] are Makki exceot al Baqarah and Aali I’mraan.

iii) All soorah which have a prostration of recitation [sajdah at Tilaawah]

iv) All which mention the strories of the previous prophets and the story of Adam except al Baqarah.

v) Usually the verses which say “O People” and “O Mankind”

vi) Generally those short surah which are short, using strong words and frequent oaths.

Specific characteristics of Madani asoorahs

i) Every soorah which mentions a punishment [hadd] for a crime is Madani

ii) Every soorah mentioning munaafiqeen except suratul A’nkaboot verse eleven.

iii) Every soorah which addresses Jews and Christians

iv) The verses which say “O you who believe” and those adressing muhaajiroon and ansaar.

v) Every soorah which mentions Jihaad (However, sometimes it is used linguistically)

vi) Madani soorahs are generally longer but there are some exceptions.

The need for this knowledge

1) Makki Madani is needed to assist in tafseer and ijtihaad, it will assist in understanding the context and circumstances in which the ayaat were revealed.

2) It is needed to understand abrogation due to i) Chronolgy is a pillar of abrogation ii) Subject matter being the same is a pillar of Abrogation.

3) We learn the importance of a’qeedah as a foundation. The beginning and longer Makkan period was concentrating mainly on Tawheed and a’qeedah, which is the foundation for Islam.

4) We learn the hikmah of the wahi in different periods in the stage of weakness there is patience while in Madeenah there is warning about the plots of munaafiqeen.

5) The knowledge helps us to understand the method of da’wah for different people and different places. In Madeenah there is much example and jihaad and in Madeenah there is much rational proof of Tawheed and refutation of Mushrikoon. The Christians and Jews are refuted with different arguments.

6) We learn the way the knowledge of the Quran has been preserved due to the detailed sciences and indications about determination of place and time of revelation etc.

How are the ayaat or surah classed as Makki/Madani?

The method of classification is either based upon i) Reports from the sahaabah and tabi’een and also ahadeeth of Nabi (saw) that give clear indications or ii) Ijtihaad based upon the indications in the subject matter of the verses.

As for the actual categorisation as ‘Makki’ or ‘Madani’ then there are some differences:-

Makki Surah is classed as Makki if :-

i) Its revelation begun as Makki (i.e. before the hijrah) even if containing madani ayaat

ii) The majority of its ayaat are Makki, i.e. revealed before the hijrah

iii) The ‘ayah’ is Makki according to where it is revealed and not when. So if it is revealed in Makkah it is Makki and if in Madeenah then it is Madani. However many ayaat were not revealed in either place and some ayaat revealed in Makkah were after the hijrah and in sme ways this classification might hinder the objectives and benefits of classification.

iv) The ayah is classed as Makki if addressed to Quraysh and Madani if addressed to hypocrites or Muslims. The problem here is that some verses are not addressed to specific people or it is addressed to others than these.

Other Major Topics in U’loomul Quran

1) Ayaatul Ahkaam [The Legislative Verses]
2) Asbaabun Nuzool [The Causes and Circumstances of Revealtion]
3) A’mm and Khass [The General and the Specific]
4) I’jaazul Quran [The Miracles of the Quran]
5) The Ahruf of the Quran [The Revealed Readings]
6) The Qira’aat of the Quran [The various transmitted recitations]
7) an Naasikh wal Mansookh [The Abrogating and the Abrogated]
Briefly, we note the following generally agreed principles for abrogation to be upheld:-

i) The Subject matter itself must be opn to abrogation, i.e. it must be related to ahkaam and not a’qeedah and ikhbar [information].

ii) The Text of the abrogated daleel must be subject to abrogation, i.e. some texts inherently reject the possibility of them being abrogated e.g. Anas bin Maalik reported that “Jihaad will continue since the Day Allah sent me as a prophet until the day the last member of the ummah will fight with Dajjaal, the tyranny of any tyrant and the justice any just (leader) will not invalidate it” (ABU DAWOOD) and “Jihaad will continue until Yawmil Qiyaamah”

iii) The abrogating daleel must have been revealed later than the abrogated daleel

iv) It must be impossible to reconcile the evidences, through specification, exception and explanation or other means. The two evidences must be concerning the same subject matter in the same reality.

v) The abrogating daleel should not be of lesser weight than the abrogated daleel. i.e. A zanni daleel can not abrogate a qati’ daleel.

Introduction to al Qawaa’idut Tafseer [Principles of Explanation]

The Meaning of ‘Tafseer’ and ‘Ta’weel’

The u’lemaa differ over this into about five opinions. We can simplify this into two main categories. Some say they both of the same meaning when in reference to Qura’n. Others say that tafseer refers to the outward meanings whereas ta’weel refers to the hidden meanings of the Qura’n. In detail we can say that ‘Tafseer’ comes from ‘fassara’ meaning ‘to explain, to interpret’. This is the dominant opinion, however, there exists another view that it is a transposition of s – f – r which means ‘to expose, to uncover’, thus a woman who uncovers her face is called a saafirah. Thus according to this view tafseer is to uncover the meanings and expose the secrets of the Quran. Whereas Ta’weel comes from ‘awwala’ meaning ‘to return, to revert’ which implies going back to the original meaning of a word to see what its meanings are. The word ta’weel has three meanings i) To understand a word in light of one of its connotations, despite the fact that this connotation is not the primary intent of the word. ii) To explain a word or phrase iii) The actuality of an event. There are thus five opinions concerning the words Tafseer and Ta’weel and their relationship :-

i) They are the same in meaning, this was the view of at Tabari (d. 310h) his tafseer uses the wortds interchangably.

ii) Tafseer is used in explaining a word which carries only one meaning whereas ta’weel is used in choosing one of the connotations of a word that possesses many connotations.

iii) According to to al Maatureedee (d.334h) when the inerpretation is based on personal reasoning [ijtihaad] it is known as ta’weel.

iv) Abu Taalib ath Tha’labi held the view that tafseer was the explanation of the literal meaning of the verse, whereas ta’weel was the actual intent behinfd the verse. For example, the tafseer of the verse “Verily your Lord is ever Watchful [Mirsaad]” (89:14) is that Allah is aware of all that man does but the ta’weel is that the verse is a warning to man not to lapse into sins or to belittle the commands of Allah.

v) Tafseer is meant to give the meanings of the individual words in a verse whereas ta’weel gives the meaning of the verse as a whole.

The more hidden connotation to the word ta’weel is supported by the fact that interpretation of dreams in the qura’n was called ta’weel.

Why do we need Tafseer?

1) We need tafseer to understand words with more than one meaning

2) To explain concepts and rules that have an unclear or pluraity of meanings

3) The revelation has come as a comprehensive guidance for all times and all places and so the Quran needs to be interpreted and applied all situations and not just applied to its time of revelation. “And indeed, We have left nothing out of the Book at all.” (al Ana’m 6:38) and “Verily, We have sent down to you the Book as a clarification for all matters, a guidance, a blessing and good news for believers.” (an Nahl 16:89)

4) To explain the methods and details of the general commands. e.g. The command commands us to pray but not the method and details, although it told us the source for this i.e. the Sunnah.

5) We are commanded to seek knowledge of the Qura’n in many verses “Will they not then reflect [yatadabbaroona] upon the Qura’n or are their locks upon their hearts?” (Muhammad 47:24) This knowledge is not just memorization of the text and its correct recitation but also its circumstances of revelation, meanings, laws, lessons etc. The details of all of this have come not just from the Qura’n but also from various external sources such as the Sunnah, the language etc. This is confirmed by the fact that Nabi (saw) taught the meanings of the Qura’n and also asked Allah to give some of the sahaabah this knowledge e.g. It is reported that Nabi (saw) made du’a for Ib A’bbaas “O Allah teach him hikmah and ta’weel of the Book” (IBN MAAJAH)

Can the Qura’n only be understood in Arabic?

To fully understand the text of Quran a deep understanding of Arabic words and grammatical rules is necessary. This is because the Quran was deliberately revealed in Arabic and classes as an Arabic Quran. This means the Quran is only the Arabic text. Any translation will lose some of the meanings which are specific to the language in terms of words and structure. However this does not mean that the non A’rab will not gain truth and guidance from the Qura’n rather the Quran confirms that it is addressed to all of mankind and that all can attain guidance from it.

i) Arabic is not the scale of truth and guidance as the best in Arabic such as many of those who were Quraysh in the time of Muhammad (saw) such as Abu Jahl, Abu Lahab etc. rejected the truth.

ii) Allah made people into races and tribes and gave them languages as confirmed by the Qura’n. The Quran has been addressed to all people. “Say: ‘O Mankind! Verily, I am sent to you all as the messenger of Allah…” (al A’raaf 7:158) “A book which We have revealed unto you in order that you might lead mankind out of the depths of darkness into Light, by the permission of your Lord the way of (him) the exalted in power, worthy of all praise.” (14:1)

iii) From the hikmah of the wahi is that people should receive the message in their own language so that they can understand. Therefore, non-Muslims should be made to understand the message as best as possible “And We have not sent any messenger except with the language of his own people” (14:4) “And if We had sent this as a Quran in a foreign language they would have said ‘What! not in Arabic and an Arab (messenger)?’” (41:44)

iv) The Quran itself challenges mankind to find contradiction and to produce a chapter like it.

v) The Quran confirmed that the cause of guyidance is Allah and not Arabic “This is the guidance of Allah He gives that Guidance to whom He pleases of His worshippers…” (al Ana’m 6:88)

vi) The highest knowledge is the belief and many come to the belief without Arabic due to the proofs and the guidance of Allah

vii) The Quran conveys concepts about belief, divine information and laws. These concepts can be translated and these can be understood. If we say there is only One worthy of Worship or that killing is prohibited, this can be translated, understood and followed.

viii) As for linguisic matters and meanings that are inseparable from the language, then these specific matters can be translated and explained in detail. Allah (swt) says “We have indeed made the Quran easy to remember but is there any that remembers it?” (54:17)

Pre-requisites of the Mufassir

• Sound in A’qeedah “Guidance to the muttaqeen” (al Baqarah 2:2) other ayaat say “…guidance to the mu’mineen”
• Sound Arabic
• Intelligent
• Well grounded in other shari’ah sciences that are related to the Quran (e.g. I’lmur Riwaayah, i’lmul qira’aat, i’lmul qaraa’in, asbaabun nuzool, Makki/Madani)
• Should seek guidance by the Quran
• and from the Sunnah
• and from the Sahaabah
• and from the Tabi’een
• and from the Tabi’t Tabi’een
• and from the expert u’lemaa and other mufassireen

Why has there been little direct tafseer from Nabi (saw) ?

The u’lemaa’ are in two opinions one is that every ayah was explained by Nabi (saw) the other is that every ayah has not. However, we can see a wisdom in the following points:-

i) The life of Nabi (saw) himself is an explanation of Quran and we commanded to follow his actions as well as his commands. The general command to ‘follow’ includes actions. And Allah (swt) says “Indeed in the messenger of Allah you have the best example for he who hopes for Allah and the Last Day and remembers Allah much” (al Ahzaab 33:21) and Aisha narrated “His character was the Quran”

ii) The Quran applies to all places and times and so the explanation of every ayah may have led people to a false restriction. The general evidences are encompassing of many issues and rulings.

iii) The Muslims are being tested by their use of the mind and the practice of ijtihaad in their worship of Allah

iv) The sahaabah often have narrated meanings in a mawqoof form but which implied they had this knowledge either from specific unmentioned ahadeeth of Nabi (saw) or as a general knowledge of the sunnah e.g. the hadeeth of Abu urayrah in MAALIK about the seven shaded on Yawmil Qiyaamah, or the hadeeth of A’li in AL HAAKIM about the followers of Imaam Mahdi or the statement of Ibn MAsoo’d in MAALIK about the reduction of fuqahaa and increase of quraa and other matters, or the statements of Ibn A’bbaas ibn MAALIK about when certain shari’ah matters are neglected. Therefore similar type tafseer from them amounts to direct knowledge from the sunnah.

v) Allah (swt) intended ease for the ummah, as established from many ayaat and thus the Quran was made easy as the ayaat say several times. With over six thousand ayaat, it would have become a burden of effort for people, if they thought they must learn all these ayaat with accompanying ahadeeth which would have increased the matter much. Rather the reliance was upon the Quran itself and the ahadeeth, and practice and narrations of the sahaabah.

vi) The Quran itself has explained its ayaat in most places either in the ayah itself, or explicit reference or by subject matter in other verses.

vii) The text of the Quran was not needed to be tied to a specific explanatory hadeeth simply because:-

1 The Quranic ayaat are often clear
2 The Quran gives general tools of explanation e.g. Arabic, Ration, Sunnah, Sahaabah, U’lemaa…
3 Understanding is relative between people, some may need further explanation and others may not. Therefore, a specific understaning and explanation was not obliged on everyone.

Types or Methods of Tafseer

a) Tafseer bil Ma’qool (by rational proof) “…Thus do We explain the sings in detail for people who use their intellects [ya’qiloon]” (ar Room 30:28) The use of ration is necessary for the mufassir and every Muslim and kaafir has been commanded to reflect upon the Qura’n, this has been implied by many ayaat such as “Will they not then reflect [yatadabbaroona] upon the Qura’n or are their locks upon their hearts?” (Muhammad 47:24) This is also proven by the fact that the Qura’n challenges man to find contradictions within it “Do they not consider the Quran carefully? Had it been from other than Allah, they would surely have found therein many contradictions.” (an Nisa 4:82)

b) Tafseer bil Ra’y (by opinion and ijtihaad)
There are two types:-

c) Tafseer bil Lafzi (by language) “Verily, We have sent it down as an Arabic Qura’n in order that you may understand” (Yoosuf 12:2)

d) Tafseer bil I’lmi (by natural sciences) “Verily in the heavens and the earth are signs for for believers” (45:3) “And on the earth are signs for those of certain faith and also in yourselves will you not then consider/look? [afalaa tubsiroon]” (51:20-21)

e) Tafseer bil Ishaarah (by inspiration and signs) “…And whomsoever Allah wills to guide, He opens his chest to Islam…” (al Ana’m 6:125) “We shal show them Our signs on the horizons and in their ownselves until it becomes manifest to them that this is the truth” (Fussilat 41:53)

f) Tafseer bil Riwaayah (by reports)

g) Tafseerul Qura’n bil Quran. “Allah has sent down the most beautiful speech in the form of a Book consistent with itself…” (az Zumar 39:23) It is reported that Nabi (saw) said when he saw two people arguing over the Quran “Verily the nations before you were destroyed by this action of yours they would try to contradict part of the Book of Allah with other parts. Indeed, the Book of Allah came to confirm its verses with each other. Therefore do not reject its verses due to other verses. When you know something from it (the Quran) say it and if you do not know it then leave it to one who does know” (AHMAD, NASAA’I, Mishkaatul Masaabih) There are three types:-

1) An ayah explains itself due to its subject matter and structure etc. So an ayah explains its parts by other by its other parts

2) An ayah is explained by other ayaat specifically.

3) An ayah is explained by other ayaat due to the subject matter. So this type is a type of ijtihaad as the mufassir is recognising the subject of the verse and then supporting and explaining by other ayaat which addresses the same subject.

h) Tafseer bil fuqahaa’ (Mufassireen wal U’lemaa’) “…We have explained in detail Our ayaat for people who know [ya’lamoon]” (al Ana’m 6:97) “… So ask those of remembrance if you don’t know” (an Nahl 16:35) Humayd said ‘I heard Muawiyah bin Abu Sufyaan delivering a khutbah. He said ‘I heard Nabi (saw) saying “If Allah desires good for someone He bestows on him understanding of the deen. I am but a distributor and Allah is the giver. The state of this ummah will remain straight until the Hour is established or until the Order of Allah comes.” (BUKHAARI [eng/Arabic vol.9 no.415 and also another similar narration from BUKHAARI also through Muawiyah vol.4 no.346]) “And it is not for the believers to go out for the fighting all together. Of every firqah of them a taa’ifah should remain that they may get fiqh of the deen (liyatafaqqahu fi deen) and that they may warn their people when they return to them so that they may beware” (at Tawbah 9:122) “…Indeed, We have explained in detail Our ayaat for people who understand (yafqahoon).” (al Ana’m 6:98)

Out of all these methods of tafseer the obligatory ones are tafseer bil Quran, tafseer bil riwaayah, tafseerbil a’ql, tafseerbil lafzi. As for the tafseer bil Israeliyaat many of the scholars warned against the possible deviations about this due to some contradictions of Islam with previous laws and due to the loss of the previous scriptures and religion however illustrative examples can be used when supported by Islamic sources. Tafseer bi riwaayah is important because it clarifies meanings with authority and it is safety from mistake.

Reasons for differences in Tafseer

• There exist among the mufassireen differences in DESCRIPTION and EMPHASIS rather than contradiction.

• There are differences caused choosing different APPLICATIONS of a principle or rule e.g. Ikhlaas [sincerity] could be applied to any act of i’baadah such as salah, sawm, hajj etc. People may do these to show off or for Allah only, the mufassir may choose any theoretical example. There are also differences caused by the EXAMPLE taken, for instance if the Qura’n is taliking about dhikrullaah there are many ahadeeth that cpould be quoted to support this command of dhikr.

• There are differences in word meanings according to the Arabic language such as the word Quru’ which has been taken to mean the periods of purity between menstruation or the periods of menstruation themselves.

• As for tafseer bil riwaayah there are differences in the criteria for accepting narrators. This will result in the preference of one report over another or the rejection of some. This is just as some ahadeeth are classified differently by different muhaditheen.

• Also narrations may be preferred over others due to other than the narrators such as external supporting evidence. One mufassir may prefer the statement of a sahaabi because the sahaabah were closest to the prophet (saw) however, a report from a tabi’i may be preferred by another mufassir due to his statement being confirmed by other ayaat of the Quran, other ahadeeth or other reasons.

• It is possible that there are two or more revelations of the same verse. This is different from the Prophet (saw) reciting the ayah on another occasion as this would be application by Sunnah, it is still wahi but would not be the same as the descent of the wahi again. Thus some mufassireen may be unaware of the two occasions of revelation or maybe they preferred one.

• Different objectives of tafseer will result in the emphasis of different aspects of the verse. It does not mean contradcition but it is a change of focus. A tafseer could concentrate on the language, the laws the a’qeedah and other issues. A mufassir could have a specific objective when making tafseer he could be treating bida’ in society or shirk or other matters just as a seerah can be written to emphasize different matters.

• Different methods of tafseer will result in focussing on different matters this does not mean there is contradiction. A mufassir may concentrate on language, ration, reports, Quranic ayaat, science etc.

• Some mufassireen may concentrate more on the asbaabun nuzool [cause and circumstances of revelation] and may restrict some verses to these circumstances whereas other mufassireen may regard such verses of general application due to the generality of their meanings. This is a cause of difference in rulings.

• Tafseer may be done by Quraanic ayaat and ahadeeth. Sometimes this is directly related to the specific ayah that needs explaining or it maybe that the mufassir has gathered ayaat and ahadeeth related to the subject matter rather than the specific ayah. In this last case there will obviously differences because it is a matter of ijtihaad to decide the subject matter of the ayah and to decide the subject matter of the supporting ayaat and ahadeeth that are gathered to explain. Additionally, the gathering of ayaat and ahadeeth according to subject matter is also a matter of choice and selection, so even if mufassireen agree upon the subject matter of a verse they may choose different ayaat and ahadeeth to support this, although not in contradiction. So a mufassir who wanted to bring forward ahadeeth on dhikrullaah to support an ayah would have many ahadeeth and ayaat to choose from, there would be no need to mention all of them.

• Just as every persons effort differs so do the efforts of the u’lemaa’ and the mufassireen. The differing levels of effort and research will also be a factor in the differing results. Some mufassireen wrote short tafseers while others wrote longer ones and mentioned more meanings, reports and explanations.

• There are also differences in intellect and this will mean some mufassireen will see subtle or even obvious meanings that others have not.

• The Qura’n possesses unlimited knowledge. Allah continually inspires people with its meanings and applications. e.g. Science discovers new facts and they are confirmed by the Quran, earlier mufassireen would be unaware of such things. Therefore in later times people become aware of more meanings due to collecting all of the tafaaseer and sayings of u’lemaa’ etc.

Mufassireen of Sahaabah

First Level
A’li (of the four most narrated from)
U’thmaan
Abu Bakr
U’mar
Ibn Masoo’d (of the four most narrated from)
Ibn A’bbaas (of the four most narrated from)
Ubay bin Ka’b (of the four most narrated from)
Zayd ibn Thaabit
Abu Moosa al Asha’ri
A’bdullah ibn Zubayr

Second Level
Anas bin Maalik
Abu Hurayrah
Jaabir bin A’bdullah
Aishah

Mufassireen of Tabi’een

ad Dahhak (d.105 h)
I’krimah (d.104h) [Makkah from Ibn A’bbaas]
Taawoos (d.106h) [Makkah from Ibn A’bbaas]
A’taa ibn Abi Rabaah (d.114h) [Makkah from Ibn A’bbaas]
Mujaahid ibn Jabr (d.104h) [Makkah from Ibn A’bbaas]
Sa’eed ibn Jubayr (d.95h) [Makkah from Ibn A’bbaas]
Abu’l A’liyah (d.90h) [Madeenah from Ubay bin Ka’b]
Muhammad ibn Ka’b al Quradee [d.118h) [Madeenah from Ubay bin Ka’b]
Zayd ibn Aslam (d.136h) [Madeenah from Ubay bin Ka’b]
A’lqamah ibn Qays (d.61h) [Koofah from Ibn Masoo’d]
Masrooq (d.63h) [Koofah from Ibn Masoo’d]
Al Aswad ibn Yazeed (d.74h) [Koofah from Ibn Masoo’d]
al Hasan al Basri (d.110h) [Basrah]
Qataadah as Sadoosi (d.117h) [Koofah]
Sa’eed ibn al Musayyab (d.94 h <disputed time of death>) [Madeenah]
Muhammad ibn Sireen (d.110) [Basrah]
U’rwah ibn az Zubayr (d.94 h) [Madeenah]
Aswad (d.108-120 h) [Koofah then Madeenah]
Murrah al Hamdaani (d.90 h) [Koofah from Ibn Masoo’d]
Naafi’ (d.117 h) [Madeenah]
Sha’bi (d.104 h) [Koofah]
Ibn Abi Mulaykah (d.117 h) [Makkah from Ibn Abbaas]
Ibn Jurayj (d.150) [Makkah]

Disputed Commentators i.e. Some attributed weakness to them
as Suddi (d.127) [Koofah] Imaam U’qayli says ‘He is weak and is aggressive against Abu Bakr and U’mar’ (Tahzeebut Tahzeeb [v.1 p.313-314]) IBN HAJR said ‘Truthful [sadooq] but confused in reporting and is also blamed for being a shi’a)
Rabi’ bin Anas [Basrah then Khurasaan] Yahya ibn Mu’een said ‘He was Shi’a and committed excess’ IBN HIBBAAN said among the reliables but some inconsistencies in his narrations cited by Ibn Abi Jafar Raazi (Tahzeebut Tahzeeb [vol.3 p.239]) IBN HAJR said ‘Truthful but some doubts and he is alleged to be Shi’a’ (Taqreebut Tahzeeb [vol.1 p.243]) Also regarded as truth ful by Imaams NASAA’I, Ijli and ABU HAATIM (see Tahzeebut Tahzeeb [v.3 p.239] al Jarh wa Ta’deel [v.1 p.454]
A’tiyyah al A’wfi (d.111 h) TIRMIDHI regarded his narrations as ‘hasan’ IBN HAJR said ‘Sadooq but very erratic, he was a shi’a and mudallis’ (Taqreebut Tahdheeb [v.2 p.24])
Kalbi (d.146 h) [Koofah]
Muqaatil (d.151 h)
A’bdur Rahmaan bin Zayd bin Aslam (d.182) [Madeenah]

Mufassireen of Tabi’een

Qaadi Abu Bakr ibn al A’rabi [d.543 h] MAALIKI ‘Ahkaamul Quran’
Imaam al Qurtubi [d.671 h] MAALIKI ‘Al Jaami’ li Ahkaamul Quran’
Ibn Juzayy al Kalbi [d.741 h] MAALIKI
Imaam an Nasafi [d.701 h] HANAFI ‘Madaarik at Tanzeel wa Haqaai’q at Ta’weel’
Imaam Ibn Abi Haatim ar Raazi [d.327 h] ‘Tafseerul Quran al A’zeem’
Abu Hayyaan [d.745 h] ‘al Bahr al Muheet’
Imaam at Tabari [d.310h] ‘Jaami’ al Bayaan a’n Ta’weel Aay ul Quran’
Ibn al Qayyim [d.751 h] HANBALI
Imaam Bayhaqi [d.458 h] SHAFI’I ‘Ahkaamul Quran’
Qaadi Baydawi [d.685 h] SHAFI’I ‘Anwaar at Tanzeel wa Asraar at Ta’weel’
Ibn Katheer [d.774 h] SHAFI’I ‘Tafseerul Quran al A’zeem’
Imaam as Suyooti [d.911 h] SHAFI’I ‘Tafseerul Jalaalayn’ & ‘ad Durr al Manthoor fi Tafseer bi’l Ma’thoor’
Imaam Jalaalud Deen al Mahalli [d.864 h] SHAFI’I ‘Tafseerul Jalaalayn’
Imaam al Baghawi [d.516 h] SHAFI’I ‘Ma’alim at Tanzee lfi Lubaab at Ta’weel’
Imaam A’laud Deen al Khaazin [d.741 h] ‘Lubaab at Ta’weel fi Ma’aani at Tanzeel’
Imaam A’loosi [d.1270 h] HANAFI ‘Roohul Ma’ani’
Imaam Shawkaani [d.1250 h] ‘Fathul Qadeer’
Imaam as Samarqandi [d.375h] HANAFI ‘Bahrul U’loom’
Imaam Ibn Qudaamah [d.620 h] HANBALI
Imaam at Tabaraani [d.360 h]
Mullah A’li Qaari [d.1014] HANAFI
Imaam Ibn Salaah [d.643 h] SHAFI’I
Imaam Abu Bakr al Jassaass [d.370 h] HANAFI ‘Tafseer Ahkaamul Quran’
Imaam Ibn al Jawzi [d.597 h] HANBALI ‘Zaad al Maseer fi i’lmut tafseer’
Imaam al Mawaardi [d.450 h] SHAFI’I
Imaam Fakhrud Deen ar Raazi [d.606 h] SHAFI’I ‘Mafaatihul Ghayb’
Imaam Ibn A’bideen [d.1252 h] HANAFI
Imaam Bulqini [d.824]
Imaam Abu Ishaaq ath Tha’labi [d.427 h] ‘al Kashf wal Bayaan a’n Tafseerul Quran’
Imaam Abdur Rahmaan ath Tha’labi [d.876 h] ‘al Jawaahir al Hassaan fi Tafseerul Quran’
Imaam I’zz ibn A’bdus Salaam [d.660 h] SHAFI’I
Imaam Ibn Taymeeyah [d.728 h] HANBALI
Imaam Qushayri [d.465 h]
Shaykh Ibn A’jiba [d.1224 h] MAALIKI
Imaam Shirbaani Khatib [d.977 h] ‘as Siraajul Muneer…’
Imaam Ibn Hajr al Asqalaani [d.852 h] SHAFI’I

There are many others but this is sufficient