3. The era of ‘Uthman (23-35 AH)
December 5, 20255. The era of the young Sahabah (41–68 AH)
December 5, 2025BACK⇒ Return to Table of contents
4. The era of ‘Ali ibn Abi Talib (35–40 AH)
‘Ali ibn Abi Talib radiya Llahu ‘anhu is reckoned among the teachers of the Qur’an who dedicated themselves to this noble cause. The chains of the Kufans trace back to him. He is also one of those dedicated to the commentary of the Glorious Speech of Allah subhanahu wa ta ‘ala. The reason for this is that the Caliphate did not occupy him early on. He was less occupied than his predecessors among the noble Khalifas. We will quote a few reports on Tafsir from ‘Ali radiya Llahu ‘anhu. He was a master of the Qur’an and especially Tafsir.
Abu ‘Abdur Rahman al Sulami reports:
انتهى علي بن أبي طالب إلى رجل يقص فقال أعلمت الناسخ من المنسوخ قال لا قال هلكت وأهلكت
‘Ali ibn Abi Talib chanced upon a person telling stories. He asked him, “Do you know the abrogating verses from the abrogated?”
The person replied in the negative, on which he commented, “You are destroyed and you have destroyed.”[1]
Abrogation according to ‘Ali radiya Llahu ‘anhu includes specifying the common, confining the general, expounding on the concise, and the removal of a Shar’i ruling. This is a notification of the importance of these types in explaining and commentating on the Qur’an as ignorance of them negatively impacts understanding the meaning.[2]
‘Ali radiya Llahu ‘anhu would answer those who enquired stubbornly about the Qur’an, contrary to the practice during ‘Umar’s radiya Llahu ‘anhu era. The reason for this was the diversity of conditions and situations.
Some of the reports of Tafsir from him are the application of some appropriate verses upon his contemporaries. One example is what ‘Abdullah ibn al Kawwa’ al Khariji[3] asked him. Abu al Tufayl ‘Amir ibn Wathilah reports that he heard ‘Ali radiya Llahu ‘anhu saying while standing [on the pulpit]:
سلوني قبل أن تفقدوني ولن تسألوا بعدي مثلي فقام ابن الكواء فقال من ٱلَّذِينَ بَدَّلُواْ نِعۡمَتَ ٱللَّهِ كُفۡرٗا وَأَحَلُّواْ قَوۡمَهُمۡ دَارَ ٱلۡبَوَارِقال منافقو قريش قال فمن ٱلَّذِينَ ضَلَّ سَعۡيُهُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَهُمۡ يَحۡسَبُونَ أَنَّهُمۡ يُحۡسِنُونَ صُنۡعًا قال منهم أهل حروراء
“Ask me before you miss me; and you will not ask someone like me after me.”
Ibn al Kawwa’ stood up and asked, “Who are: those who exchanged the favour of Allah for disbelief and settled their people [in] the home of ruin[4]?”
He said, “The hypocrites of Quraysh.”
Ibn al Kawwa’ asked, “Then who are: those whose effort is lost in the worldly life, while they think that they are doing well in work[5]?”
He said, “The people of Harura’[6] are among them.”[7]
He adopted a methodology of preference and displayed opposition to Ibn ‘Abbas radiya Llahu ‘anhuma, which indicates the multiple possible meanings of a Qur’anic text. This is the commencement of the rules or contexts of preference. Sa’id ibn Jubayr reports from Ibn ‘Abbas:
While I was sitting in the Hijr, a man approached me asking about, “By the racers, panting.”[8]
I said to him, “It is horses when they attack in the Path of Allah, then seek refuge in the night. People prepare their food and hide their fire.”
He slipped away from me and proceeded to ‘Ali ibn Abi Talib who was beneath the Zam Zam well and asked him about, “By the racers, panting.”
‘Ali enquired, “Have you asked anyone about it before me?”
“Yes,” he replied. “I asked Ibn ‘Abbas and he explained that it refers to the horses when they attack in the Path of Allah.”
‘Ali told him to call me.
When I (Ibn ‘Abbas) stood at his head, he asked, “Are you informing people of what you have no knowledge? By Allah, the first battle in Islam was Badr. And we only had two horses: Zubair’s horse and Miqdad’s horse. So how could they be the racers, panting. The racers, panting are [the camels] from ‘Arafah to Muzdalifah to Mina.”
Ibn ‘Abbas comments, “I retracted from my view and adopted the view of ‘Ali.”[9]
One of his fine styles which he prefers in his Tafsir is demonstrating the rule of accepting the reports of the previous scholars. This appears in a narration where he asks a Jewish rabbi. Sa’id ibn al Musayyab is the reporter:
قال علي رضي الله عنه لرجل من اليهود أين جهنم فقال البحر فقال ما أراه إلا صادقا وَٱلۡبَحۡرِ ٱلۡمَسۡجُورِ وَإِذَا ٱلۡبِحَارُ سُجِّرَتۡ
‘Ali radiya Llahu ‘anhu asked one of the Jews, “Where is Jahannam?”
The man replied, “The ocean.”
‘Ali commented, “I think he is correct.”
He then recited: And [by] the sea set on fire.[10] And when the seas are filled with flame.[11],[12]
He only accepted what the Jew said as he found a corroboration in the Book of Allah subhanahu wa ta ‘ala. This rule in accepting these reports in unanimously agreed upon.
Another report of him asking those who had knowledge of previous books is him questioning Hilal al Hijri about al ahqab (plural of al huqb). Salim ibn Abi al Ja’d reports:
قال علي بن أبي طالب رضي الله عنه لهلال الهجري ما تجدون الحقب في كتاب الله المنزل قال نجده ثمانين سنة كل سنة اثنا عشر شهرا كل شهر ثلاثون يوما كل يوم ألف سنة
‘Ali ibn Abi Talib radiya Llahu ‘anhu asked Hilal al Hijri, “Do you find al huqb in the revealed Book of Allah?”
He replied, “We find it to mean eighty years, each year with twelve months, each month containing thirty days, and each day the duration of a thousand years.”[13]
During his time, the error of some Muslims’, i.e. the Khawarij, understanding and commentary of the Qur’an became apparent. He sent his cousin ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma to debate them. The latter clearly explained to them their error in understanding the Qur’an.[14]
One example of Tafsir during his era is when he sent his cousin ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma as the leader of Hajj. Ibn ‘Abbas radiya Llahu ‘anhuma presented a Tafsir of a portion of the Qur’an to the people. Al A’mash reports from Abu Wa’il Shaqiq ibn Salamah:
Ibn ‘Abbas recited Surah al Baqarah and started presenting its commentary. A person remarked, “Had the Daylam heard this, they would have embraced Islam.”[15]
He reports from Shaqiq:
‘Ali appointed Ibn ‘Abbas to lead the Hajj. The latter delivered a sermon to the people, had the Turks and Romans heard it, they would have embraced Islam. He then recited to them Surah al Nur and presented the commentary of it.[16]
This is evidence of the Sahabah’s eagerness to present the meanings of the Qur’an to the people. The gathering of people during this blessed season was an opportunity to expound on the meanings of the Qur’an.
NEXT⇒ 5. The era of the young Sahabah (41–68 AH)
[1] Musannaf Ibn Abi Shaybah, Hadith: 26716; al Bayhaqi: Al Sunan al Kubra, 10/117.
[2] Some abrogation impacts the meaning while some does not, even if it definitely impacts the ruling.
[3] He was from the Khawarij, those who rebelled against ‘Ali radiya Llahu ‘anhu.
[4] Surah Ibrahim: 28.
[5] Surah al Kahf: 104.
[6] The Khawarij (Rebels).
[7] Al Mustadrak, 2/383, with this wording, al Hakim graded it sahih, 2/506, with more detail and more questions, al Hakim graded it sahih.
[8] Surah al ‘Adiyat: 1.
[9] Al Mustadrak, 2/115, al Hakim graded it sahih.
[10] Surah al Tur: 6.
[11] Surah al Takwir: 6.
[12] Tafsir al Tabari, 21/567.
[13] Tafsir al Tabari, 24/24.
[14] Musannaf ‘Abdur Razzaq, Hadith: 18678; al Mu’jam al Kabir, 10/313, from his chain; al Mustadrak, 2/150, al Hakim graded it sahih; Majma’ al Zawa’id, 6/241, al Haythami affirms the narrators to be the narrators of al Sahih.
[15] Tafsir al Tabari, 1/57; Fath al Bari, 7/100, Ibn Hajar graded it sahih.
[16] Tafsir al Tabari, 1/75; al Mustadrak, 3/618, al Hakim graded it sahih.
BACK⇒ Return to Table of contents
4. The era of ‘Ali ibn Abi Talib (35–40 AH)
‘Ali ibn Abi Talib radiya Llahu ‘anhu is reckoned among the teachers of the Qur’an who dedicated themselves to this noble cause. The chains of the Kufans trace back to him. He is also one of those dedicated to the commentary of the Glorious Speech of Allah subhanahu wa ta ‘ala. The reason for this is that the Caliphate did not occupy him early on. He was less occupied than his predecessors among the noble Khalifas. We will quote a few reports on Tafsir from ‘Ali radiya Llahu ‘anhu. He was a master of the Qur’an and especially Tafsir.
Abu ‘Abdur Rahman al Sulami reports:
انتهى علي بن أبي طالب إلى رجل يقص فقال أعلمت الناسخ من المنسوخ قال لا قال هلكت وأهلكت
‘Ali ibn Abi Talib chanced upon a person telling stories. He asked him, “Do you know the abrogating verses from the abrogated?”
The person replied in the negative, on which he commented, “You are destroyed and you have destroyed.”[1]
Abrogation according to ‘Ali radiya Llahu ‘anhu includes specifying the common, confining the general, expounding on the concise, and the removal of a Shar’i ruling. This is a notification of the importance of these types in explaining and commentating on the Qur’an as ignorance of them negatively impacts understanding the meaning.[2]
‘Ali radiya Llahu ‘anhu would answer those who enquired stubbornly about the Qur’an, contrary to the practice during ‘Umar’s radiya Llahu ‘anhu era. The reason for this was the diversity of conditions and situations.
Some of the reports of Tafsir from him are the application of some appropriate verses upon his contemporaries. One example is what ‘Abdullah ibn al Kawwa’ al Khariji[3] asked him. Abu al Tufayl ‘Amir ibn Wathilah reports that he heard ‘Ali radiya Llahu ‘anhu saying while standing [on the pulpit]:
سلوني قبل أن تفقدوني ولن تسألوا بعدي مثلي فقام ابن الكواء فقال من ٱلَّذِينَ بَدَّلُواْ نِعۡمَتَ ٱللَّهِ كُفۡرٗا وَأَحَلُّواْ قَوۡمَهُمۡ دَارَ ٱلۡبَوَارِقال منافقو قريش قال فمن ٱلَّذِينَ ضَلَّ سَعۡيُهُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَهُمۡ يَحۡسَبُونَ أَنَّهُمۡ يُحۡسِنُونَ صُنۡعًا قال منهم أهل حروراء
“Ask me before you miss me; and you will not ask someone like me after me.”
Ibn al Kawwa’ stood up and asked, “Who are: those who exchanged the favour of Allah for disbelief and settled their people [in] the home of ruin[4]?”
He said, “The hypocrites of Quraysh.”
Ibn al Kawwa’ asked, “Then who are: those whose effort is lost in the worldly life, while they think that they are doing well in work[5]?”
He said, “The people of Harura’[6] are among them.”[7]
He adopted a methodology of preference and displayed opposition to Ibn ‘Abbas radiya Llahu ‘anhuma, which indicates the multiple possible meanings of a Qur’anic text. This is the commencement of the rules or contexts of preference. Sa’id ibn Jubayr reports from Ibn ‘Abbas:
While I was sitting in the Hijr, a man approached me asking about, “By the racers, panting.”[8]
I said to him, “It is horses when they attack in the Path of Allah, then seek refuge in the night. People prepare their food and hide their fire.”
He slipped away from me and proceeded to ‘Ali ibn Abi Talib who was beneath the Zam Zam well and asked him about, “By the racers, panting.”
‘Ali enquired, “Have you asked anyone about it before me?”
“Yes,” he replied. “I asked Ibn ‘Abbas and he explained that it refers to the horses when they attack in the Path of Allah.”
‘Ali told him to call me.
When I (Ibn ‘Abbas) stood at his head, he asked, “Are you informing people of what you have no knowledge? By Allah, the first battle in Islam was Badr. And we only had two horses: Zubair’s horse and Miqdad’s horse. So how could they be the racers, panting. The racers, panting are [the camels] from ‘Arafah to Muzdalifah to Mina.”
Ibn ‘Abbas comments, “I retracted from my view and adopted the view of ‘Ali.”[9]
One of his fine styles which he prefers in his Tafsir is demonstrating the rule of accepting the reports of the previous scholars. This appears in a narration where he asks a Jewish rabbi. Sa’id ibn al Musayyab is the reporter:
قال علي رضي الله عنه لرجل من اليهود أين جهنم فقال البحر فقال ما أراه إلا صادقا وَٱلۡبَحۡرِ ٱلۡمَسۡجُورِ وَإِذَا ٱلۡبِحَارُ سُجِّرَتۡ
‘Ali radiya Llahu ‘anhu asked one of the Jews, “Where is Jahannam?”
The man replied, “The ocean.”
‘Ali commented, “I think he is correct.”
He then recited: And [by] the sea set on fire.[10] And when the seas are filled with flame.[11],[12]
He only accepted what the Jew said as he found a corroboration in the Book of Allah subhanahu wa ta ‘ala. This rule in accepting these reports in unanimously agreed upon.
Another report of him asking those who had knowledge of previous books is him questioning Hilal al Hijri about al ahqab (plural of al huqb). Salim ibn Abi al Ja’d reports:
قال علي بن أبي طالب رضي الله عنه لهلال الهجري ما تجدون الحقب في كتاب الله المنزل قال نجده ثمانين سنة كل سنة اثنا عشر شهرا كل شهر ثلاثون يوما كل يوم ألف سنة
‘Ali ibn Abi Talib radiya Llahu ‘anhu asked Hilal al Hijri, “Do you find al huqb in the revealed Book of Allah?”
He replied, “We find it to mean eighty years, each year with twelve months, each month containing thirty days, and each day the duration of a thousand years.”[13]
During his time, the error of some Muslims’, i.e. the Khawarij, understanding and commentary of the Qur’an became apparent. He sent his cousin ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma to debate them. The latter clearly explained to them their error in understanding the Qur’an.[14]
One example of Tafsir during his era is when he sent his cousin ‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma as the leader of Hajj. Ibn ‘Abbas radiya Llahu ‘anhuma presented a Tafsir of a portion of the Qur’an to the people. Al A’mash reports from Abu Wa’il Shaqiq ibn Salamah:
Ibn ‘Abbas recited Surah al Baqarah and started presenting its commentary. A person remarked, “Had the Daylam heard this, they would have embraced Islam.”[15]
He reports from Shaqiq:
‘Ali appointed Ibn ‘Abbas to lead the Hajj. The latter delivered a sermon to the people, had the Turks and Romans heard it, they would have embraced Islam. He then recited to them Surah al Nur and presented the commentary of it.[16]
This is evidence of the Sahabah’s eagerness to present the meanings of the Qur’an to the people. The gathering of people during this blessed season was an opportunity to expound on the meanings of the Qur’an.
NEXT⇒ 5. The era of the young Sahabah (41–68 AH)
[1] Musannaf Ibn Abi Shaybah, Hadith: 26716; al Bayhaqi: Al Sunan al Kubra, 10/117.
[2] Some abrogation impacts the meaning while some does not, even if it definitely impacts the ruling.
[3] He was from the Khawarij, those who rebelled against ‘Ali radiya Llahu ‘anhu.
[4] Surah Ibrahim: 28.
[5] Surah al Kahf: 104.
[6] The Khawarij (Rebels).
[7] Al Mustadrak, 2/383, with this wording, al Hakim graded it sahih, 2/506, with more detail and more questions, al Hakim graded it sahih.
[8] Surah al ‘Adiyat: 1.
[9] Al Mustadrak, 2/115, al Hakim graded it sahih.
[10] Surah al Tur: 6.
[11] Surah al Takwir: 6.
[12] Tafsir al Tabari, 21/567.
[13] Tafsir al Tabari, 24/24.
[14] Musannaf ‘Abdur Razzaq, Hadith: 18678; al Mu’jam al Kabir, 10/313, from his chain; al Mustadrak, 2/150, al Hakim graded it sahih; Majma’ al Zawa’id, 6/241, al Haythami affirms the narrators to be the narrators of al Sahih.
[15] Tafsir al Tabari, 1/57; Fath al Bari, 7/100, Ibn Hajar graded it sahih.
[16] Tafsir al Tabari, 1/75; al Mustadrak, 3/618, al Hakim graded it sahih.