A brief history of Tafsir in the era of the Sahabah – 1. The era of Abu Bakr
December 4, 20253. The era of ‘Uthman (23-35 AH)
December 5, 2025BACK⇒ Return to Table of contents
2. The era of ‘Umar (13-23 AH)
The beginning of his era was the same as the era of al Siddiq radiya Llahu ‘anhu. Then, systemised teaching began. This manifested in the following manner:
A. Sending the Sahabah to the cities
‘Umar radiya Llahu ‘anhu sent some Sahabah to various cities, like Muaz, Abu al Darda’, and ‘Ubadah ibn al Samit radiya Llahu ‘anhum to Greater Syria. Let me present a glimpse of who had an effect on the flow of the history of Tafsir. Ibn Sa’d narrates:
جمع القرآن في زمان النبي صلى الله عليه وسلم خمسة من الأنصار معاذ بن جبل وعبادة بن الصامت وأبي بن كعب وأبو أيوب وأبو الدرداء فلما كان زمن عمر بن الخطاب كتب إليه يزيد بن أبي سفيان إن أهل الشام قد كثروا وربلوا وملؤوا المدائن واحتاجوا إلى من يعلمهم القرآن ويفقههم فأعني يا أمير المؤمنين برجال يعلمونهم فدعا عمر أولئك الخمسة فقال لهم إن إخوانكم من أهل الشام قد استعانوني بمن يعلمهم القرآن ويفقههم في الدين فأعينوني رحمكم الله بثلاثة منكم إن أجبتم فاستهموا وإن انتدب ثلاثة منكم فليخرجوا فقالوا ما كنا لنتساهم هذا شيخ كبير لأبي أيوب وأما هذا فسقيم لأبي بن كعب فخرج معاذ وعبادة وأبو الدرداء فقال عمر ابدؤوا بحمص فإنكم ستجدون الناس على وجوه مختلفة منهم من يلقن فإذا رأيتم ذلك فوجهوا إليه طائفة من الناس فإذا رضيتم منهم فليقم بها واحد وليخرج واحد إلى دمشق والآخر إلى فلسطين وقدموا حمص فكانوا بها حتى إذا رضوا من الناس أقام بها عبادة وخرج أبو الدرداء إلى دمشق ومعاذ إلى فلسطين وأما معاذ فمات عام طاعون عمواس وأما عبادة فصار بعد إلى فلسطين فمات بها وأما أبو الدرداء فلم يزل بدمشق حتى مات
Five individuals of the Ansar memorised the entire Qur’an during the lifetime of the Prophet salla Llahu ‘alayhi wa sallam: Muaz ibn Jabal, ‘Ubadah ibn al Samit, Ubayy ibn Ka’b, Abu Ayyub, and Abu al Darda’. During the era of ‘Umar ibn al Khattab, Yazid ibn Abi Sufyan wrote to him, “The people of Greater Syria have increased, swelled, and filled the cities. They are in need of someone to teach them the Qur’an and develop their understanding of din. Assist me, O Amir al Mu’minin, with a few men to teach them.”
‘Umar summoned these five men and informed them, “Your brothers from Greater Syria have requested me to send people who may teach them the Qur’an and develop their understanding of din. Assist me with three of you; may Allah shower His mercy upon you. If you are ready, then cast lots. And if three of you volunteer, then set out.”
They said, “There is no need to cast lots. He is an old man [referring to Abu Ayyub] and this man is ill [referring to Ubayy ibn Ka’b].” Thus, Muaz, ‘Ubadah, and Abu al Darda’ set out.
‘Umar commanded, “Begin from Hims. You will certainly find people of various temperaments. Some of them will grasp brilliantly. When you notice this, direct to them a large group of people. After you are satisfied with their progress, one of you should stay on. The second should move to Damascus and the third to Palestine.”
They arrived in Hims and remained there until they were satisfied with the students. ‘Ubadah stayed on while Abu al Darda’ travelled to Damascus and Muaz to Palestine. Muaz passed away in the Plague of ‘Amwas. ‘Ubadah later settled in Palestine and passed away there. Abu al Darda’ remained in Damascus until he passed on.[1]
Ibn Sa’d narrates through a chain of reliable men[2] from ‘Amir that the emigration place of ‘Abdullah ibn Mas’ud radiya Llahu ‘anhu was Hims. ‘Umar radiya Llahu ‘anhu moved him to Kufah and wrote to them:
إني والله الذي لا إله إلا هو آثرتكم به على نفسي فخذوا منه
By Allah besides Whom there is no deity, I have favoured you with him over myself, so learn from him.[3]
The beginnings of structured teaching of the Qur’an and its sciences manifested through sending learned Sahabah radiya Llahu ‘anhum to the various cities to teach them and develop their understanding.
B. ‘Umar’s academic gatherings
‘Umar radiya Llahu ‘anhu would hold special gatherings for the study of the Glorious Qur’an. In fact, he would direct special attention to those who learnt and understood the Qur’an and those who were prominent in this regard for these gatherings. One example of this is narrated by al Tabari through his chain. Ibn Zaid reports:
When ‘Umar ibn al Khattab radiya Llahu ‘anhu would complete his optional Salah, he would enter his enclosure. He would call for a few youth who had learnt the Qur’an including Ibn ‘Abbas and ‘Uyaynah’s nephew. They would come, recite the Qur’an, and study it. At siesta, he would leave.
They passed this verse: And when it is said to him, “Fear Allah,” pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place. And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is Kind to [His] servants.[4]
Ibn Zaid said, “These were warriors in the Path of Allah.”
Ibn ‘Abbas said to someone at his side, “The two men fought.”
‘Umar heard what he said and asked, “What did you say?”
He said, “Nothing, O Amir al Mu’minin.”
‘Umar asked, “What did you say? The two men fought?”
When Ibn ‘Abbas realised this, he said, “I see here one who when instructed to fear Allah, pride in the sin takes hold of him and I see one who sells himself seeking Allah’s pleasure. The second stands up instructing the first to fear Allah. When the first does not accept and pride in the sin takes hold of him, the second says, ‘I sell myself,’ and fights the first. Thus, both fight.”
‘Umar commented, “May Allah bless you, Ibn ‘Abbas!”[5]
Another example is ‘Umar’s radiya Llahu ‘anhu gathering with the seniors of Badr and his special liking for Ibn ‘Abbas radiya Llahu ‘anhuma who attended these gatherings. Ibn ‘Abbas radiya Llahu ‘anhuma narrates:
‘Umar would include me with the elders of Badr. One of them asked, “Why do you include this youngster with us whereas we have sons his age?”
He said, “Indeed, he is one of those you know.”
One day, he called them and called me with them. I felt that he only called them that particular day to show them my knowledge. He asked, “What do you say about: When the victory of Allah has come and the conquest. And you see the people entering into the religion of Allah in multitudes. Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of Repentance.[6]”
Some said, “Allah commanded us to praise Him and seek His forgiveness when we are assisted and granted victory.” Some submitted their ignorance. And some remained silent.
He asked me, “O Ibn ‘Abbas, do you hold the same view?”
“No,” I replied.
“What do you say?” he asked.
I explained, “It is the demise of the Messenger of Allah salla Llahu ‘alayhi wa sallam. Allah informed him of it: When the victory of Allah has come and the conquest, i.e. the Conquest of Makkah. This is the sign of your demise. Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of Repentance.”
‘Umar affirmed, “I understand exactly what you understand from the Surah.”[7]
These gatherings formed an important stream for the study of the Glorious Qur’an, Tafsir, and deriving verdicts from it. Moreover, ‘Umar’s radiya Llahu ‘anhu strong eagerness to manifest Ibn ‘Abbas’s radiya Llahu ‘anhuma proficiency in Tafsir becomes clear.
C. Enquiring about the intricate
Enquiring about the intricate was prevalent during the lifetime of the Messenger salla Llahu ‘alayhi wa sallam. An example of this is reported from Sa’id ibn al Musayyab that ‘Umar ibn al Khattab radiya Llahu ‘anhu came across this verse:
ﭑ ﭒ ﭓ ﭔ ﭕ & ﭗ ﭘ ﭙ ﭚ ﭛ
They who believe and do not mix their belief with injustice, those will have security, and they are [rightly] guided.[8]
He approached Ubayy ibn Ka’b radiya Llahu ‘anhu and asked him, “Which of us does not commit injustice?”
Ubayy radiya Llahu ‘anhu explained to him:
يا أمير المؤمنين إنما ذلك الشرك أما سمعت قول لقمان لابنه وَإِذۡ قَالَ لُقۡمَٰنُ لِٱبۡنِهِۦ وَهُوَ يَعِظُهُۥ يَٰبُنَيَّ لَا تُشۡرِكۡ بِٱللَّهِۖ إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٞ
O Amir al Mu’minin, this refers to shirk. Have you not heard Luqman’s words to his son, “O my son, do not associate [anything] with Allah. Indeed, association [with Him] is great injustice.[9]”[10]
Enquiring about something intricate was carried out by ‘Umar radiya Llahu ‘anhu.
However, later a new approach to discussing the intricate aspects of the Qur’an emerged, i.e. displaying obstinacy in this regard. His incident with Sabigh regarding this is famous, who would ask about the allegorical verses of the Qur’an with obstinacy. ‘Umar radiya Llahu ‘anhu disciplined him and he retracted. Abu ‘Uthman reports:
أن رجلا كان من بني يربوع يقال له صبيغ سأل عمر بن الخطاب عن الذاريات والنازعات والمرسلات أو عن إحداهن فقال له عمر ضع عن رأسك فوضع عن رأسه فإذا له وفيرة فقال لو وجدتك محلوقا لضربت الذي فيه عيناك قال ثم كتب إلى أهل البصرة أن لا تجالسوه أو قال كتب إلينا أن لا تجالسوه قال فلو جلس إلينا ونحن مائة لتفرقنا عنه
A man from the Banu Yarbu’ named Sabigh asked ‘Umar ibn al Khattab about al dhariyat, al nazi’at, al mursalat, or one of them. ‘Umar said to him, “Reveal your head.” He revealed his hair which was abundant.
‘Umar commented, “Had I found you to be shaven, I would have severed your head which contains your eyes.”
He then wrote to the people of Basrah not to assemble with him.
Abu ‘Uthman comments, “If he sat with us, we would disperse from him even if we were a hundred.”[11]
‘Umar enquires about something he failed to understand
As mentioned above, enquiring about the intricate happened in ‘Umar’s radiya Llahu ‘anhu era. ‘Umar radiya Llahu ‘anhu embarked on providing solutions to these intricacies. In fact, ‘Umar radiya Llahu ‘anhu had his own questions. Sa’id ibn al Musayyab reports:
بينما عمر بن الخطاب على المنبر قال يا أيها الناس ما تقولون في قول اللهأَوۡ يَأۡخُذَهُمۡ عَلَىٰ تَخَوُّفٖ فسكت الناس فقال شيخ من بني هذيل هي لغتنا يا أمير المؤمنين التخوف التنقص فخرج رجل فقال يا فلان ما فعل دينك قال تخوفته أي نتقصته فرجع فأخبر عمر فقال عمر أتعرف العرب ذلك في أشعارهم قال نعم قال شاعرنا أبو كبير الهذلي يصف ناقة تنقص السير سنامها بعد تمكه واكتنازه تخوف الرحل منها تامكا قردا كما تخوف عود النبعة السفن فقال عمر يا أيها الناس عليكم بديوانكم شعر الجاهلية فإن فيه تفسير كتابكم ومعاني كلامكم
While ‘Umar ibn al Khattab was on the pulpit, he said, “O people, what do you say about Allah’s words: Or that He would not seize them gradually[12]?”
People remained silent but an elderly man from the Banu Hudhayl spoke, “It is our dialect, O Amir al Mu’minin. Al takhawwuf means al tanaqqus (to lessen/diminish).”
A man went out and asked a certain person, “What happened with your debt?”
“Takhawwuftuhu (I lessened it),” he answered.
He returned and informed ‘Umar of this.
‘Umar asked, “Do the Arabs recognise this in their poetry?”
“Yes. Our poet Abu Kabir al Hudhali describes a camel, whose hump diminishes with travel after it has grown strong and full: The saddle diminishes it, becoming weak and round, just as the ships diminishes the wood of the Nab’ah tree.”
‘Umar commented, “O people, consult your collections of pre-Islamic poetry as it contains the commentary of your Book and the meanings of your language.”[13]
Ibn Shihab reports that Anas ibn Malik radiya Llahu ‘anhu informed him that he heard ‘Umar ibn al Khattab radiya Llahu ‘anhu say:
قال الله وَعِنَبٗا وَقَضۡبٗا وَزَيۡتُونٗا وَنَخۡلٗا وَحَدَآئِقَ غُلۡبٗا وَفَٰكِهَةٗ وَأَبّٗا كل هذا قد علمناه فما الأب ثم ضرب بيده ثم قال لعمرك إن هذا لهو التكلف واتبعوا ما يتبين لكم في هذا الكتاب قال عمر وما يتبين فعليكم به وما لا فدعوه
Allah states, “And grapes and herbage. And olive and palm trees. And gardens of dense shrubbery. And fruit and grass.[14]” We are aware of all these. What is al abb?
He then struck his hand and said: By your life, indeed this is unnecessary over-complication. Follow that which is clear to you of this Book.
‘Umar said: Stick to what is apparent and leave what is not.[15]
D. Application of the verse to the occasion
A type of application of verses to current events during the era of ‘Umar radiya Llahu ‘anhu became manifest. One narration of this type is:
أن عمر أبصر مع جابر بن عبد الله إنسانا يحمل شيئا فقال ما هذا فقال لحم اشتريته بدرهم فقال عمر ما يقرم أحدكم قرمة إلا أخرج درهما فاشترى به لحما أما سمعتم الله يقول أَذۡهَبۡتُمۡ طَيِّبَٰتِكُمۡ فِي حَيَاتِكُمُ ٱلدُّنۡيَا
‘Umar saw a man with Jabir ibn ‘Abdullah carrying something so he asked, “What is this?”
The person replied, “Meat which I purchased for a silver coin.”
‘Umar remarked, “You do not give a second thought, but take out a silver coin and purchase meat with it. Have you not heard Allah declaring: You exhausted your pleasures during your worldly life[16]?”[17]
NEXT⇒ 3. The era of ‘Uthman (23-35 AH)
[1] Al Tabaqat al Kubra, 2/356, Dar Sadir print.
[2] Al Albani stated this in Irwa’ al Ghalil, 8/342.
[3] Al Tabaqat al Kubra, 3/157.
[4] Surah al Baqarah: 206-207.
[5] Tafsir al Tabari, 3/588; al Mustadrak, 3/622, al Hakim graded it sahih.
[6] Surah al Nasr: 1-3.
[7] Sahih al Bukhari, Hadith: 4294, and some portions in Hadith: 3627.
[8] Surah al An’am: 82.
[9] Surah Luqman: 13.
[10] Al Mustadrak, 3/345.
[11] This incident is reported briefly and with detail. This is the wording of Ibn ‘Asakir: Tarikh Dimashq, 23/413. Ibn Kathir says in his Tafsir, 7/414, that Sabigh ibn ‘Asal’s incident with ‘Umar is famous.
[12] Surah al Nahl: 47.
[13] Al Qurtubi: Al Jami’ li Ahkam al Qurtubi, 10/110-111; al Tahir ibn ‘Ashur: Al Tahrir wa al Tanwir, 1/22.
[14] Surah ‘Abasa: 28-31.
[15] Tafsir al Tabari, 24/123; Tafsir Ibn Kathir, 8/325, he graded it sahih.
[16] Surah al Ahqaf: 20.
[17] Tafsir ‘Abdur Razzaq, 3/196; al Durr al Manthur, 7/445-447.