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Section 3

The Sahabah’s and Ahlul Bayt’s concern with the Tafsir of the Qur’an

Their interest in the knowledge of Tafsir

 

The interest of the Sahabah radiya Llahu ‘anhum was not focused solely on memorisation of the Qur’an without understanding it. Abu al Zahiriyyah narrates that a man brought his son to Abu al Darda’ radiya Llahu ‘anhu and submitted, “O Abu al Darda’, this son of mine has memorised the Qur’an^[1].” Abu al Darda’ radiya Llahu ‘anhu commented:

 

اللهم غفرا إنما جمع القرآن من سمع له وأطاع

O Allah, we seek Your forgiveness. Only that person has memorised the Qur’an who listens to it and obeys.^[2]

 

Abu Jamrah reports:

 

قلت لابن عباس إني سريع القراءة وإني أقرأ القرآن في ثلاث فقال لأن أقرأ البقرة في ليلة فأدبرها وأرتلها أحب إلي من أن أقرأ كما تقول وفي رواية أحب إلي من أن أقرأ القرآن أجمع هذرمة

I said to Ibn ‘Abbas, “I recite Qur’an quickly and I complete a recitation of the Qur’an in three days.”

He commented, “For me to recite al Baqarah in one night, pondering over it and reciting it in a measured pace, is more beloved to me than to recite as you described.”

In another narration: “… it is more beloved to me than to recite the Qur’an quickly.”

 

In another narration of Abu Jamrah, he says:

 

قلت لابن عباس إني لأقرأ القرآن في ليلة مرة أو مرتين قال فأكثر ظني أنه قال مرتين فقال ابن عباس لأن لا أقرأ إلا سورة واحدة أحب إلي من أن أصنع ذلك فإن كنت لا بد فاعلا فاقرأ قراءة تسمع أذنيك وتوعيه قلبك

I told Ibn ‘Abbas, “I recite the whole Qur’an once or twice in a night.” (The narrator says: My strongest guess is that he said twice.)

Ibn ‘Abbas remarked, “For me to recite only one Surah is more beloved to me than doing that. If you have no other choice, then recite in such a manner that your ears hear the recitation while your heart absorbs it.”^[3]

 

It is most critical for a person to recite the Qur’an in a manner that an attentive ear secures it and he understands Allah’s subhanahu wa ta ‘ala purport and the implication of His speech.

Ibn ‘Abbas radiya Llahu ‘anhuma stated in the commentary of His words:

ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ

And whoever has been given wisdom has certainly been given much good.^[4]

 

Wisdom, i.e. knowledge of the Qur’an—the abrogating and abrogated verses, the muhkam (precise) and mutashabih (allegorical) verses, the preceding and succeeding verses, the halal and haram, and the examples.^[5]

The Sahabah radiya Llahu ‘anhum had a passion for the science of Tafsir. They held special gatherings for the study of the Qur’an. Ibrahim al Taymi narrates:

 

خلا عمر ذات يوم فجعل يحدث نفسه كيف تختلف هذه الأمة ونبيها واحد فأرسل إلى ابن عباس فقال كيف تختلف هذه الأمة ونبيها واحد وقبلتها واحدة فقال ابن عباس يا أمير المؤمنين إنا أنزل علينا القرآن فقرأناه وعلمنا فيم نزل وإنه سيكون بعدنا أقوام يقرءون القرآن ولا يدرون فيم نزل فيكون لهم فيه رأي فإذا كان لهم فيه رأي اختلفوا فإذا اختلفوا اقتتلوا قال فزبره عمر وانتهره فانصرف ابن عباس ونظر عمر فيما قال فعرفه فأرسل إليه فقال أعد علي ما قلت فأعاده عليه فعرف عمر قوله وأعجبه

‘Umar radiya Llahu ‘anhu was in solitude one day. He began thinking to himself, “How can this Ummah differ whereas its Nabi is one?” He sent word to Ibn ‘Abbas radiya Llahu ‘anhuma asking, “How can this Ummah differ whereas its Nabi is one and its Qiblah is one?”

Ibn ‘Abbas radiya Llahu ‘anhuma answered, “O Amir al Mu’minin, the Qur’an was revealed upon us and we recited it and knew for what it was revealed. Shortly after us will come a people that will recite the Qur’an without knowing why it was revealed; thus, they will have an opinion. When they will have opinions, they will differ and when they differ, they will fight.”

‘Umar radiya Llahu ‘anhu scolded him, so Ibn ‘Abbas radiya Llahu ‘anhuma went away.

Meanwhile, ‘Umar pondered over what he said and realised its reality. He sent for Ibn ‘Abbas radiya Llahu ‘anhuma and said, “Repeat what you said to me.”

Ibn ‘Abbas radiya Llahu ‘anhuma repeated his statement.

‘Umar radiya Llahu ‘anhu realised the depth of his statement and it amazed him.^[6]

The incident of ‘Umar radiya Llahu ‘anhu including Ibn ‘Abbas radiya Llahu ‘anhuma with the elders of Badr and questioning them about the revelation of Surah al Nasr is famous. Another example is what Ibn Zaid narrates:

 

كان عمر بن الخطاب إذا صلى السبحة وفرغ دخل مربدا له فأرسل إلى فتيان قد قرءوا القرآن منهم ابن عباس وابن أخي عيينة قال فيأتون فيقرءون القرآن ويتدارسونه فإذا كانت القائلة انصرف قال فمروا بهذه الآية وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتۡهُ ٱلۡعِزَّةُ بِٱلۡإِثۡمِۚ فَحَسۡبُهُۥ جَهَنَّمُۖ وَلَبِئۡسَ ٱلۡمِهَادُ وَمِنَ ٱلنَّاسِ مَن يَشۡرِي نَفۡسَهُ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِۚ وَٱللَّهُ رَءُوفُۢ بِٱلۡعِبَادِ قال ابن زيد وهؤلاء المجاهدون في سبيل الله فقال ابن عباس لبعض من كان إلى جنبه اقتتل الرجلان فسمع عمر ما قال فقال وأي شيء قلت قال لا شيء يا أمير المؤمنين قال ماذا قلت اقتتل الرجلان قال فلما رأى ذلك ابن عباس قال أرى هاهنا من إذا أمر بتقوى الله أخذته العزة بالإثم وأرى من يشري نفسه ابتغاء مرضاة الله يقوم هذا فيأمر هذا بتقوى الله فإذا لم يقبل وأخذته العزة بالإثم قال هذا وأنا أشتري نفسي فقاتله فاقتتل الرجلان فقال عمر لله بلادك يا ابن عباس

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.^[7]

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, the two men fight.”

‘Umar commented, “May Allah bless you, Ibn ‘Abbas!”^[8]

 

One of their traits was to enquire from the scholars who had a deep understanding of the Book about it and to have a dialogue to reach the purport of a glorious verse. One such incident is from Sa’id ibn Jubayr from Ibn ‘Abbas radiya Llahu ‘anhuma who narrated to him:

 

بينما أنا في الحجر جالس أتاني رجل يسأل عن وَٱلۡعَٰدِيَٰتِ ضَبۡحٗا فقلت له الخيل حين تغير في سبيل الله ثم تأوي إلى الليل فيصنعون طعامهم ويورون نارهم فانفتل عني فذهب إلى علي بن أبي طالب وهو تحت سقاية زمزم فسأله عن وَٱلۡعَٰدِيَٰتِ ضَبۡحٗا فقال سألت عنها أحدا قبلي قال نعم سألت عنها ابن عباس فقال الخيل حين تغير في سبيل الله قال اذهب فادعه لي فلما وقفت على رأسه قال تفتي الناس بما لا علم لك به والله لكانت أول غزوة في الإسلام لبدر وما كان معنا إلا فرسان فرس للزبير وفرس للمقداد فكيف تكون العاديات ضبحا إنما العاديات ضبحا من عرفة إلى مزدلفة إلى منى قال ابن عباس فنزعت عن قولي ورجعت إلى الذي قال علي

While I was sitting in the Hijr, a man approached me asking about, “By the racers, panting.”^[9]

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.”^[10]

 

Similarly, Qatadah said:

 

ما في القرآن آية إلا وقد سمعت فيها شيئا

There is no verse of the Qur’an except I heard something about it, i.e. from the Sahabah of the Prophet salla Llahu ‘alayhi wa sallam.^[11]

 

The Sahabah radiya Llahu ‘anhum would encourage the learning of Tafsir. ‘Umar ibn al Khattab radiya Llahu ‘anhu recalled:

 

لقد عشنا دهرا طويلا وأحدنا يؤتى الإيمان قبل القرآن فتنزل السورة على محمد صلى الله عليه وسلم فيتعلم حلالها وحرامها وآمرها وزاجرها وما ينبغي أن يقف عنده منها ثم لقد رأيت رجالا يؤتى أحدهم القرآن قبل الإيمان فيقرأ ما بين فاتحة الكتاب إلى خاتمته لا يدري ما آمره ولا زاجره ولا ما ينبغي أن يقف عنده منه ينثره نثر الدقل

We lived a long period; each of us was favoured with iman before the Qur’an. A Surah would be revealed upon Muhammad, and we would learn its halal, haram, commands, prohibitions, and limits. Then I saw men who were given the Qur’an before iman. He would recite between al Fatihah to the end of the Book, not knowing what are its commands, prohibitions, and limits… distributing it like dates.^[12]

 

Ibn ‘Umar radiya Llahu ‘anhuma would say:

 

كان الفضل من أصحاب رسول الله صلى الله عليه وسلم في صدر هذه الأمة لا يحفظ من القرآن إلا السورة أو نحوها ورزقوا العمل بالقرآن وإن آخر هذه الأمة يقرءون القرآن منهم الصبي والأعمى ولا يرزقون العمل به

Excellence was in the Sahabah of the Messenger of Allah salla Llahu ‘alayhi wa sallam in the former part of this Ummah. They did not memorise much of the Qur’an, except a Surah or its like, but they were blessed with acting upon the Qur’an. The last part of this Ummah, the children and the blind, will recite the Qur’an but will not be blessed with practicing upon it.^[13]

 

Abu ‘Abdur Rahman al Sulami states:

 

كنا إذا تعلمنا عشر آيات من القرآن لم نتعلم العشر التي بعدها حتى نعرف حلالها وحرامها وأمرها ونهيها

When we would learn ten verses of the Qur’an, we would not learn the next ten until we knew their halal, haram, commands, and prohibitions.^[14]

 

They had value for those who were proficient in the science of Tafsir and praised such individuals. The most prominent commentator among the Sahabah was Ibn ‘Abbas radiya Llahu ‘anhuma, the Prophet’s cousin and Companion. Talhah ibn ‘Ubaidullah radiya Llahu ‘anhu says:

 

لقد أعطي ابن عباس فهما ولقنا وعلما ما كنت أرى عمر بن الخطاب يقدم عليه أحدا

Ibn ‘Abbas was blessed with understanding, comprehension, and knowledge. I do not think that ‘Umar ibn al Khattab would prefer anyone over him.^[15]

 

‘Abdullah ibn Mas’ud radiya Llahu ‘anhu praised him in the following words:

 

نعم ترجمان القرآن ابن عباس

Ibn ‘Abbas is a magnificent commentator of the Qur’an.^[16]

 

Mujahid states:

 

كان ابن عباس رضي الله تعالى عنه يسمى البحر من كثرة علمه

Ibn ‘Abbas radiya Llahu ‘anhu would be called the ocean due to the abundance of his knowledge.^[17]

 

Tawus observes:

 

ما رأيت أورع من ابن عمر ولا أعلم من ابن عباس

I have not seen anyone with more restraint that Ibn ‘Umar and with more knowledge than Ibn ‘Abbas.^[18]

 

He also said:

 

أدركت نحوا من خمس مائة من الصحابة إذا ذاكروا ابن عباس فخالفوه فلم يزل يقررهم حتى ينتهوا إلى قوله

I found about five hundred Sahabah, when they discussed with Ibn ‘Abbas and he opposed them, he continued to explain to them until they adopted his view.^[19]

 

‘Ata’ ibn Abi Rabah said:

 

ما رأيت مجلسا أكرم من مجلس ابن عباس أصحاب الفقه عنده وأصحاب القرآن عنده وأصحاب الشعر عنده يصدرهم كلهم من واد واسع

I have not seen a nobler gathering than that of Ibn ‘Abbas. The masters of fiqh were by him, the proficient reciters of the Qur’an were by him, the poets were by him—all of them being quenched from a vast valley.^[20]

 

Abu Salih Badham, the freed-slave of Umm Hani’ radiya Llahu ‘anha, said:

 

لقد رأيت من ابن عباس مجلسا لو أن جميع قريش فخرت به لكان لها فخرا لقد رأيت الناس اجتمعوا حتى ضاق بهم الطريق فما كان أحد يقدر على أن يجيء ولا أن يذهب قال فدخلت عليه فأخبرته بمكانهم على بابه فقال لي ضع لي وضوءا قال فتوضأ وجلس وقال اخرج وقل لهم من كان يريد أن يسأل عن القرآن وحروفه وما أراد منه فليدخل قال فخرجت فآذنتهم فدخلوا حتى ملئوا البيت والحجرة فما سألوه عن شيء إلا أخبرهم به وزادهم مثل ما سألوا عنه أو أكثر ثم قال إخوانكم فخرجوا ثم قال اخرج فقل من أراد أن يسأل عن تفسير القرآن وتأويله فليدخل قال فخرجت فآذنتهم فدخلوا حتى ملئوا البيت والحجرة فما سألوا عن شيء إلا أخبرهم به وزادهم مثل ما سألوه عنه أو أكثر ثم قال إخوانكم فخرجوا ثم قال اخرج فقل من أراد أن يسأل عن الحلال والحرام والفقه فليدخل فخرجت فقلت لهم قال فدخلوا حتى ملئوا البيت والحجرة فما سألوه عن شيء إلا أخبرهم به وزادهم مثله ثم قال إخوانكم فخرجوا … إلخ

I saw Ibn ‘Abbas’s gathering. Had the entire Quraysh boasted over it, it would be justified. I saw people gathering [in such large numbers] that the road became constricted. No one was able to move. I entered his presence and informed him of their presence at his door.

He said to me, “Place wudu’ water for me.” He performed wudu’, sat down, and instructed me, “Go out and tell them: Whoever wishes to ask about Qur’an, its dialects, and related topics should enter.”

I went out and informed them. They entered, filling the house and the chamber. He informed them of whatever they asked and added the amount they asked and even more. He then said, “Your brothers.” So, they left.

He instructed me, “Go out and tell them: Whoever wishes to ask about the commentary and interpretation of the Qur’an should enter.”

I went out and informed them. They entered, filling the house and the chamber. He informed them of whatever they asked and added the amount they asked and even more. He then said, “Your brothers.” So, they left.

He instructed me, “Go out and tell them: Whoever wishes to ask about halal, haram, and fiqh should enter.”

I went out and informed them. They entered, filling the house and the chamber. He informed them of whatever they asked and added the amount they asked. He then said, “Your brothers.” So, they left.^[21]

 

‘Abdullah ibn ‘Abbas radiya Llahu ‘anhuma is the scholar of the Qur’an and the cousin of the Messenger salla Llahu ‘alayhi wa sallam for whom he supplicated, “O Allah, grant him sound understanding of din and teach him the interpretation [of the Qur’an].”^[22] ‘Umar radiya Llahu ‘anhu would include him with the elders of Badr. Ibn ‘Abbas radiya Llahu ‘anhuma reports:

 

كان عمر يدخلني مع أشياخ بدر فقال بعضهم لم تدخل هذا الفتى معنا ولنا أبناء مثله فقال إنه ممن قد علمتم قال فدعاهم ذات يوم ودعاني معهم قال وما رأيته دعاني يومئذ إلا ليريهم مني فقال ما تقولون في ذَا جَآءَ نَصۡرُ ٱللَّهِ وَٱلۡفَتۡحُ وَرَأَيۡتَ ٱلنَّاسَ يَدۡخُلُونَ فِي دِينِ ٱللَّهِ أَفۡوَاجٗا فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَٱسۡتَغۡفِرۡهُۚ إِنَّهُۥ كَانَ تَوَّابَۢا حتى حتى ختم السورة فقال بعضهم أمرنا أن نحمد الله ونستغفره إذا نصرنا وفتح علينا وقال بعضهم لا ندري أو لم يقل بعضهم شيئا فقال لي يا ابن عباس أكذاك تقول قلت لا قال فما تقول قلت هو أجل رسول الله صلى الله عليه وسلم أعلمه الله له إِذَا جَآءَ نَصۡرُ ٱللَّهِ وَٱلۡفَتۡحُ فتح مكة فذاك علامة أجلك فَسَبِّحۡ بِحَمۡدِ رَبِّكَ وَٱسۡتَغۡفِرۡهُۚ إِنَّهُۥ كَانَ تَوَّابَۢا قال عمر ما أعلم منها إلا ما تعلم

‘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.^[23]”

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.”^[24]

 

During the year ‘Uthman radiya Llahu ‘anhu was besieged and martyred, he sent Ibn ‘Abbas radiya Llahu ‘anhuma as the leader of Hajj. Abu Wa’il mentioned about this event:

 

خطب ابن عباس وهو على الموسم فجعل يقرأ ويفسر فجعلت أقول لو سمعته فارس والروم لأسلمت

Ibn ‘Abbas delivered a sermon—as the leader of Hajj. He began reciting and commentating. Hearing this, I observed, “Had the Persians and Romans heard this, they would have embraced Islam.”

 

Another narration clarifies that the Surah he recited was Surah al Nur. Abu Wa’il says:

 

قرأ ابن عباس سورة النور فجعل يفسرها فقال رجل لو سمعت هذا الديلم لأسلمت

Ibn ‘Abbas recited Surah al Nur and began commentating on it. One man remarked, “Had the residents of Daylam heard this, they would have embraced Islam.”^[25]

 

The Qur’an was in front of his eyes. Ibn ‘Abbas radiya Llahu ‘anhuma would search for everything to enhance his understanding of it and implementation of it. He said:

 

كنت ما أدري ما فاطر السموات حتى احتكم إلى أعرابيان في بئر قال أحدهما أنا فطرتها وأنا ابتدأت حفرها

I was unaware of what Fatir of the heavens meant until two Bedouins brought a case to me regarding a well. One of them said, “ana fatartuha (I created it); I began digging it.”^[26]

 

It is reported through a few chains from Ibn ‘Abbas radiya Llahu ‘anhuma:

 

بينما ابن عباس في المسجد الحرام وعنده ابن الأزرق وناس من الخوارج يسألونه إذ أقبل عمر بن أبي ربيعة في ثوبين مصبوغين موردين أو ممصرين يسير حتى سلم وجلس فأقبل عليه ابن عباس فقال أنشدنا فأنشده أمن آل نعم أنت غاد فمبكر غداة غد أو رائح فمهجر حتى أتى على آخرها فأقبل عليه ابن الأزرق فقال الله يا ابن عباس إنا لنضرب إليك أكباد المطي من أقاصي الأرض لنسألك عن الحلال والحرام فتتثاقل عنا ويأتيك مترف من مترفي قريش فينشدك رأت رجلا أما إذا الشمس عارضت فيخزى وأما بالعشي فيخسر فقال ابن عباس ليس هكذا قال قال رأت رجلا أما إذا الشمس عارضت فيضحى وأما بالعشي فيخصر قال ما أراك إلا وقد حفظت البيت قال نعم وإن شئت أن أنشدك القصيدة أنشدتكها قال فإني أشاء قال فأنشده القصيدة حتى جاء على آخرها ثم أقبل على ابن ربيعة فقال أنشد فقال تشط غدا دار جيراننا فقال ابن عباس وللدار بعد غد أبعد فقال كذلك قلت أصلحك الله أسمعته قال لا ولكن كذلك ينبغي

While Ibn ‘Abbas was in al Masjid al Haram with Ibn al Azraq and a few Khawarij questioning him, ‘Umar ibn Abi Rabi’ah approached, wearing two red or saffron-dyed garments. He walked until he greeted them and sat down. Ibn ‘Abbas turned to him and said, “Recite some couplets for us.”

He recited, “Are you coming early from the family of Na’m tomorrow morning or are you leaving and abandoning us.”^[27] He recited till the end.^[28]

Ibn al Azraq turned to him saying, “Fear Allah, O Ibn ‘Abbas! We travel far distances from the furthest lands to ask you about halal and haram and you are reluctant to answer us.^[29] Then one of the affluent men of Quraysh comes to you and recites, ‘She saw a man who, when the sun is high, is disgraced, and when the evening comes, is lost.’”

Ibn ‘Abbas rectified, “The wording is not like this. Instead, he said, ‘She saw a man who, when the sun is high, is exposed to the sun, and when the evening comes, is lost.’”

Ibn al Azraq remarked, “It seems that you have memorised the couplet.”

“Yes. And if you want me to recite the entire poem, I will recite it.”

Ibn al Azraq said, “I would like that.”

Ibn ‘Abbas thus recited the entire poem until he came to the final couplet, when he turned to Ibn Rabi’ah and said, “You recite.”

He recited, “The house of our neighbours will be far away tomorrow.”

Ibn ‘Abbas continued, “And the house will be further away the day after tomorrow.”

Ibn Rabi’ah said, “That is what I said. May Allah rectify you. Did you hear it?”

Ibn ‘Abbas submitted, “No; however, it ought to be like that.”^[30]

 

Individuals from the Ahlul Bayt who had a passion for Tafsir were:^[31]

1. Muhammad ibn ‘Ali ibn al Hussain ibn ‘Ali ibn Abi Talib al Hashimi al Madani, Abu Jafar al Baqir.^[32]
2. Jafar ibn Muhammad al Baqir ibn ‘Ali Zayn al ‘Abidin ibn al Hussain al Sibt al Hashimi al Qurashi, Abu ‘Abdullah, titled al Sadiq.^[33]
3. Nafisah bint al Hasan ibn Zaid ibn al Hasan ibn ‘Ali ibn Abi Talib, from the ladies of worship, righteousness, asceticism, and piety, a specialist in Tafsir and Hadith. She moved to Cairo with her husband, Ishaq ibn Jafar al Sadiq, or her father al Hasan who was appointed governor over Egypt by Abu Jafar al Mansur. She performed thirty Hajj. She memorised the Qur’an and would commentate on it.^[34]

 

NEXT⇒ A brief history of Tafsir in the era of the Sahabah – 1. The era of Abu Bakr

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^[1]  Al jam’: the purport here is memorisation and recitation.

^[2]  Abu ‘Ubaid: Fada’il al Qur’an, pg. 132; al Murshid al Wajiz, pg. 194.

^[3]  Abu ‘Ubaid: Fada’il al Qur’an, pg. 157; Sunan Sa’id ibn Mansur, 2/477, Hadith: 159, 161; Tafsir Ibn Kathir, 1/78.

^[4]  Surah al Baqarah: 269.

^[5]  Tafsir al Tabari, 5/8.

^[6]  Fada’il al Qur’an, 1/102.

^[7]  Surah al Baqarah: 206-207.

^[8]  Tafsir al Tabari, 3/588.

^[9]  Surah al ‘Adiyat: 1.

^[10]  Tafsir al Tabari, 24/573.

^[11]  Siyar A’lam al Nubala’, 5/271.

^[12]  Ihya’ ‘Ulum al Din, 1/275.

^[13]  Tafsir al Qurtubi, 1/40.

^[14]  Ibid., 1/39.

^[15]  Al Tabaqat al Kubra, 2/370; Siyar A’lam al Nubala’, 3/347.

^[16]  Al Tabaqat al Kubra, 2/366; Tafsir al Tabari, 1/84.

^[17]  Hilyat al Awliya’, 1/316; Al Tabaqat al Kubra, 2/366.

^[18]  Siyar A’lam al Nubala’, 3/350.

^[19]  Ibid., 3/351.

^[20]  Al Isabah fi Tamyiz al Sahabah, 1/56.

^[21]  Hilyat al Awliya’, 1/320.

^[22]  Sahih al Bukhari, Hadith: 143; Musnad Ahmed, Hadith: 2397.

^[23]  Surah al Nasr: 1-3.

^[24]  Sahih al Bukhari, Hadith: 4294.

^[25]  Al Mustadrak, 3/618; al Isabah, 4/129.

^[26]  Tafsir al Tabari, 9/175.

^[27]

أمن آل نعم أنت غاد فمبكر غداة غد أم رائح فمهجر

بحاجة نفس لم تقل في جوابها فتبلغ عذرا والمقالة تعذر

تهيم إلى نعم فلا الشمل جامع ولا الحبل موصول ولا القلب مقصر

ولا قرب نعم إن دنت لك نافع ولا نأيها يسلي ولا أنت تصبر

Are you coming early from the family of Na’m tomorrow morning or are you leaving and abandoning us?

A soul yearns for something unspoken, offering no excuse, for words fail to express it.

It longs for Na’m, yet neither family unites, nor is the bond strengthened, nor does the heart relent.

Neither nearness to Na’m, should she draw near, benefits you, nor does her distance console you, nor do you find patience.

^[28]  It consists of close to eighty couplets.

^[29]  It appears in some reports that Ibn ‘Abbas radiya Llahu ‘anhuma was displeased with the questions of Ibn al Azraq—he would ask him until he tired him. Ibn ‘Abbas radiya Llahu ‘anhuma would display his displeasure.

^[30]  Abu al Faraj al Mu’afa al Jariri: Al Jalis al Salih, pg. 726; al Kamil, 3/168. Durwaysh mentioned in I’rab al Qur’an, 10/383, “Then Nafi’ agreed with him that he asked Ibn ‘Abbas about Allah’s statement:

وَأَنَّكَ لَا تَظۡمَؤُاْ فِيهَا وَلَا تَضۡحَىٰ

And indeed, you will not be thirsty therein or be hot from the sun.

“You will not perspire due to the intense heat of the sun.”

He asked, “Do the Arabs know of this word?”

“Yes. Have you not heard the poet say fayadha (and perspire)?”

^[31]  Muhammad Hadi Ma’rifah: Al Tafsir wa al Mufassirun, 1/425.

^[32]  Al Dawoodi: Tabaqat al Mufassirin, 2/200; Mu’jam al Mufassirin, 2/575.

^[33]  ‘Adil Nuwayhid: Mu’jam al Mufassirin, pg. 125. He has some reports on Tafsir in Tafsir al Tabari and other books.

^[34]  Mu’jam al Mufassirin, pg. 703.