Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

The Companions of the Prophet Muhammad ﷺ (the Sahabah) are the best generation of this Ummah. Allah praised them in the Qur’an, and the Prophet ﷺ affirmed their excellence in many authentic hadith. Love for them is part of faith, while hatred towards them is hypocrisy. In this post, we will explore Quranic verses and authentic narrations highlighting their rank and why they remain role models for all Muslims.

Allah the Most High declared His pleasure with the earliest Muslims who sacrificed everything for His cause:

“And the first forerunners among the Muhajirun and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him.” (Qur’an 9:100, Quran.com)

This verse establishes their lofty status and guarantees Allah’s pleasure for the sincere followers of their path.

Similarly, Allah commands the later generations of believers:
“And those who came after them say: Our Lord, forgive us and our brothers who preceded us in faith, and put not in our hearts any resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.” (Qur’an 59:10, Quran.com)

The Prophet Muhammad ﷺ explicitly confirmed the superiority of his Companions:

“The best of my nation is my generation, then those who follow them, then those who follow them.” (Sahih al-Bukhari 3650, Sahih Muslim 2533, Sunnah.com)

This hadith establishes that the Sahabah are the best of people after the Prophets. Following their way is guidance, while opposing them is misguidance.

It was reported that Ali ibn Abi Talib (may Allah be pleased with him) was asked: “Who are the best people after the Messenger of Allah ﷺ?” He replied: “Abu Bakr.” They asked: “Then who?” He said: “Umar.” They asked: “Then who?” He said: “Uthman.” When asked about himself, he said: “I am only a man among the Muslims.” (Sahih al-Bukhari 3671, Sunnah.com)

Furthermore, Umar ibn al-Khattab (RA) said: “During the lifetime of the Prophet ﷺ, we used to consider the best of people to be Abu Bakr, then Umar, then Uthman.” (Sahih al-Bukhari 3697, Sunnah.com)

The Prophet ﷺ gave glad tidings of Jannah to ten companions by name:

“Abu Bakr is in Paradise, Umar is in Paradise, Uthman is in Paradise, Ali is in Paradise, Talhah is in Paradise, al-Zubayr ibn al-‘Awwam is in Paradise, Abdur Rahman ibn Awf is in Paradise, Sa’d ibn Abi Waqqas is in Paradise, Sa’id ibn Zayd is in Paradise, and Abu ‘Ubaydah ibn al-Jarrah is in Paradise.” (Jami‘ at-Tirmidhi 3747, Sunnah.com)

This authentic narration highlights their guaranteed success with Allah’s mercy.

The Prophet ﷺ warned against belittling or insulting the Sahabah:

“Do not revile my Companions, for if one of you were to spend gold equal to Mount Uhud, it would not equal a handful of what they spent, nor even half of it.” (Sahih al-Bukhari 3673, Sahih Muslim 2540, Sunnah.com)

This hadith affirms their incomparable rank.

The Prophet ﷺ advised the Ummah to stick to the guidance of the rightly guided Caliphs:

Narrated Al-'Irbad bin Sariyah: "One day after the morning Salat, the Messenger of Allah (ﷺ) exhorted us to the extent that the eyes wept and the hearts shuddered with fear. A man said: 'Indeed this is a farewell exhortation. [So what] do you order us O Messenger of Allah?' He said: 'I order you to have Taqwa of Allah, and to listen and obey, even in the case of an Ethiopian slave. Indeed, whomever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa', cling to it with the molars.'"

Jami` at-Tirmidhi 2676

https://sunnah.com/tirmidhi:2676

The Sahabah were the best of this Ummah, chosen by Allah to support His Messenger ﷺ.

As seekers of knowledge, we must honor their legacy, study their lives, and follow their path sincerely, as Allah and His Messenger have commanded.

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,
I am Zayd Haji, a student at Zad Academy.

All praise is due to Allah, and peace and blessings be upon the Prophet Muhammad ﷺ, his family, companions, and all those who follow them until the Day of Judgment.
In this blog, I will summarize a lesson from Zad Academy about major works of Tafsir (Qur’anic exegesis), focusing on their methodologies, authenticity, and contributions to Islamic scholarship.

The Qur’an is the divine revelation sent for the guidance of humanity. Allah says:
“This is the Book about which there is no doubt, a guidance for those conscious of Allah.” (Qur’an 2:2, Quran.com)

To correctly understand the Qur’an, scholars devoted their lives in compiling Tafsir, drawing from the authentic Sunnah, statements of the Sahabah (companions), and reliable reports. The Prophet ﷺ emphasized the importance of knowledge when he said:
“When Allah intends good for someone, He gives him understanding of the religion.” (Sahih al-Bukhari 71, Sunnah.com)

Thus, Tafsir books remain critical in preserving the proper context, meanings, and rulings derived from the Qur’an.

Imam al-Alawi (d. 516 AH) authored a summarized Tafsir that became widely acknowledged for its authenticity and reliability. He purified his Tafsir from weak and fabricated narrations, especially removing the Isra’iliyyat (Judeo-Christian reports) that had entered into earlier works.

His methodology was based on:

• Authentic narrations from the Prophet ﷺ and his companions.

• Avoidance of weak hadiths and baseless stories.

• Presenting commentary in a concise and practical manner.

Allah reminds us of the responsibility of transmitting knowledge truthfully:
“And do not mix the truth with falsehood or conceal the truth while you know [it].” (Qur’an 2:42, Quran.com)

Another major contribution in Tafsir literature is Tafsir al-Qurtubi, authored by Imam al-Qurtubi (d. 671 AH) from Andalusia (modern-day Spain). His Tafsir focused on the legal and jurisprudential (Fiqh) rulings derived from the Qur’an. While he was primarily a Maliki scholar, he openly discussed opinions from all major schools of Islamic law, showing fairness and breadth of scholarship.

His methodology involved:

• Grouping verses dealing with legal or thematic issues.

• Explaining reasons for revelation (Asbab al-Nuzul).

• Addressing linguistic analyses and contextual details.

• Comparing scholarly opinions with evidence from Qur’an and Sunnah.

This made his Tafsir not just a commentary, but an encyclopedic work in Qur’anic legal rulings.

The comparison of scholars such as Imam al-Alawi, Imam al-Qurtubi, and earlier authorities like Ibn Jarir al-Tabari shows the diversity of approaches to Tafsir. Some focused on narrations, others on Fiqh rulings, while all remained committed to preserving the meanings of Allah’s speech.

The Prophet ﷺ said:
“The most truthful speech is the Book of Allah, and the best guidance is the guidance of Muhammad.” (Sahih Muslim 867, Sunnah.com)

Therefore, Tafsir plays a vital role in linking Muslims to authentic understanding, free from innovations and distortions.

• Reliability in Tafsir depends on strict adherence to Qur’an and authentic Sunnah.

• Weak and fabricated narrations must be removed to preserve purity of interpretation.

• Scholars throughout history sought to clarify, authenticate, and transmit these works for the benefit of future generations.

• Students must approach Tafsir sincerely, with the intention of seeking Allah’s pleasure and acting upon knowledge.

Allah says:
“And say, ‘My Lord, increase me in knowledge.’” (Qur’an 20:114, Quran.com)

From Imam al-Alawi’s purification of Tafsir literature to Imam al-Qurtubi’s focus on Qur’anic rulings, these works remain essential for Muslims striving to understand their faith deeply. The methodologies of great scholars teach us the importance of preserving authenticity, sincerity, and balance in Islamic scholarship.

Seerah 01-05: The Early Revelation of Prophet Muhammad ﷺ | ZAD Academy Audio | Blogpost by Zayd Haji

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,
I am Zayd Haji, a student at Zad Academy.

The life of Prophet Muhammad ﷺ can be divided into two important phases: the Meccan period and the Madinan period. Each stage had unique lessons and challenges, shaping the message of Islam. This blog post explores the preparation, first revelation, and the early prophetic experiences of the Messenger of Allah ﷺ, derived from authentic sources of the Qur’an and Hadith.

The Prophet Muhammad ﷺ was born into Mecca and lived for 40 years before receiving the divine revelation. Although orphaned at an early age, Allah Himself protected and nurtured him. His father passed away before his birth, his mother when he was six, and his grandfather at eight. Despite these hardships, Allah preserved him from idolatry, immorality, and the common practices of ignorance prevalent in Mecca.

“Did He not find you an orphan and give you refuge? And He found you lost and guided you.” (Qur’an 93:6-7, Quran.com)

From his youth, the Prophet ﷺ was known as Al-Amin (the trustworthy). His people trusted him with their belongings and respected his wisdom. However, the Prophet ﷺ never worshipped idols nor engaged in their practices, distancing himself from shirk.

Seeking closeness to Allah, the Prophet ﷺ would spend days in the Cave of Hira reflecting upon creation and the Oneness of God. This period of reflection was part of Allah’s divine preparation for the great responsibility of prophethood.

As Allah says:
“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.” (Qur’an 3:190, Quran.com)

The Prophet ﷺ’s fitrah (pure nature) inclined him to worship the Creator alone, though he did not yet know the exact way until the revelation began.

When the Prophet ﷺ was in the cave at the age of 40, the Angel Jibreel (Gabriel) appeared and commanded him, “Iqra” (Read/Recite). The Prophet ﷺ replied, “I cannot read.” This happened three times until Jibreel revealed the first verses of the Qur’an:

“Recite in the name of your Lord who created. Created man from a clinging substance. Recite, and your Lord is the most Generous – Who taught by the pen – Taught man that which he knew not.” (Qur’an 96:1-5, Quran.com)

Startled by the experience, the Prophet ﷺ rushed home to Khadijah (may Allah be pleased with her), who comforted and reassured him. She reminded him of his noble character, saying Allah would never disgrace one who helps the poor, supports the needy, and maintains kinship ties.

After a brief pause in revelation, the Prophet ﷺ once again encountered Angel Jibreel in his full majestic form, filling the horizon. The second revelation confirmed his mission, not only as a prophet but as a messenger sent to warn humanity:

“O you who covers himself with a garment, arise and warn. And glorify your Lord. And purify your garments. And avoid uncleanliness.” (Qur’an 74:1-5, Quran.com)

The Prophet ﷺ never faltered in conveying the message, for Allah assured him:
“Your companion [Muhammad] has not strayed, nor has he erred. Nor does he speak from [his own] inclination. It is not but a revelation revealed.” (Qur’an 53:2-4, Quran.com)

• The early life of the Prophet ﷺ teaches us that Allah prepares His chosen ones with patience, trials, and protection.

• Seclusion and reflection are paths toward spiritual clarity.

• The Qur’an is a direct source of guidance revealed through Allah’s mercy, and it must remain central in our lives.

• Supporting others, helping the poor, and maintaining honesty bring Allah’s support and blessings.

The Prophet ﷺ said:
“The most beloved of deeds to Allah are those that are most consistent, even if they are few.” (Sahih al-Bukhari, Hadith 6464, Sunnah.com)

By following his example of sincerity, consistency, and devotion, we too can strengthen our faith and relationship with Allah.

The Seventy Branches of Faith: Removing Harm and Embracing Modesty | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

Today’s reflection highlights an essential teaching in Islam: the significance of small but sincere actions, and the role of modesty as a branch of true faith.

One of the easiest and most impactful good deeds in Islam is to remove something harmful from the road. This act, praised by the Prophet Muhammad ﷺ, is not just an act of public service but a means for attaining Allah’s forgiveness and mercy.

As narrated by Abu Huraira (may Allah be pleased with him):

"While a man was on the way, he found a thorny branch of a tree on the road and removed it. Allah thanked him for that deed and forgave him."
— Sahih al-Bukhari 2472 (sunnah.com/bukhari:2472)

This hadith shows that even the smallest act, done with the right intention, is greatly valued by Allah. It teaches Muslims to prioritize benefiting others and being aware of the needs of the community.

The Messenger of Allah ﷺ explained the nature of iman (faith):

"Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the removal of what is injurious from the path: and modesty is a branch of faith."
— Sahih Muslim 35b (sunnah.com/muslim:35b)

This narration underlines that faith is not just a belief in the heart, but also a series of actions and qualities. The highest is to testify “La ilaha illa Allah”—that none has the right to be worshipped except Allah—and even acts that seem minor, like clearing a path, are included in faith.

The Prophet ﷺ further explained that modesty (hayā’) is a vital branch of faith. Modesty is not simply shyness; it is an internal feeling that inspires obedience to Allah and avoidance of what displeases Him, whether in public or private.

Allah the Most High says:

"Tell the believing men to lower their gaze and guard their private parts; that is purer for them. Indeed, Allah is acquainted with what they do."
— Qur’an 24:30 (quran.com/24/30)

Modesty (hayā’) promotes self-control, sincerity, and constant remembrance that Allah is watching. It protects a person from sins and encourages righteous conduct in all aspects of life.

Every part of faith—belief, speech, or deed—must be rooted in the guidance of the Qur’an and Sunnah. The Quran confirms the importance of learning worship and manners directly from divine revelation:

"Nor does he speak from his own inclination. It is but a revelation revealed."
— Qur’an 53:3-4 (quran.com/53/3-4)

By following both the Qur’an and the Sunnah, a Muslim’s declaration of faith becomes sound and complete.

Islam emphasizes beneficial action and inner refinement as part of true faith. Removing harm from the road, practicing modesty, and prioritizing sincerity in both public and private—all are vital branches of Iman that bring a believer closer to Allah’s mercy. Let every act, no matter how small, be a seed of Paradise.

May Allah allow us all to perfect our Iman by upholding every branch, and reward us for sincerity in action and character. Until next time, I leave you in the care of Allah.

Etiquettes of Relieving Oneself in Islam | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

I am Zayd Haji, a student at Zad Academy. One of the most beautiful aspects of Islam is that it provides guidance for every part of our daily life, including something as natural as relieving oneself. While this may seem simple, the Prophet ﷺ taught us etiquettes that preserve purity, modesty, and respect for Allah’s blessings.

Allah ﷻ commands purification in the Qur’an:

“Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.”
(Qur’an, Surah Al-Baqarah 2:222)👉 quran.com/2/222

After relieving oneself, cleanliness is achieved either by washing with water (istinja) or by wiping with stones, tissues, or similar materials (istijmar), in odd numbers such as three or five. Both are valid, but using water is preferred.

The Prophet ﷺ instructed:
“When you drink, do not breathe into the vessel. When you urinate, do not touch your private part with your right hand. And when you cleanse yourself, do not use your right hand.”(Sahih al-Bukhari 5630 – Sahih)👉 sunnah.com/bukhari:5630

Before entering the toilet, one should say:
“Allahumma inni a‘udhu bika minal-khubthi wal-khaba’ith”
(“O Allah, I seek refuge in You from the male and female devils.”)(Sahih al-Bukhari 142 – Sahih)👉 sunnah.com/bukhari:142

Upon exiting, the Sunnah is to say:
“Ghufranak” (“I seek Your forgiveness.”)
(Sunan Abi Dawud 30 – Sahih)👉 sunnah.com/abudawud:30

1. Entering with the left foot and exiting with the right.

2. Avoiding urination in paths, shaded areas, or water sources, as it harms people and brings Allah’s curse.

3. Not speaking inside except for necessity.

4. Avoid urinating in holes, as they may be inhabited by jinn or creatures.

The Prophet ﷺ showed mercy even in correction. Anas ibn Malik رضي الله عنه narrated:
A Bedouin urinated in the mosque, and the people shouted at him. The Prophet ﷺ stopped them and after he finished, commanded that a bucket of water be poured over it.(Sahih al-Bukhari 219 – Muttafaqun ‘Alayh, Authentic)👉 sunnah.com/bukhari:219

Part of etiquette is refraining from cursing while in such a state. Abu Darda رضي الله عنه reported:
“When a person curses something, the curse ascends to heaven and the gates are closed. It descends to the earth and its gates are closed. It turns right and left, and if it finds no way, it returns to the one who was cursed — if he deserves it. Otherwise, it returns to the one who uttered it.”(Riyad as-Salihin 1556, Abu Dawud – Sahih)👉 sunnah.com/riyadussalihin:1556

The etiquettes of relieving oneself are a reflection of Islam’s perfection. By following these Sunnahs, we not only maintain physical cleanliness but also protect our spiritual state. Even simple daily acts can become a source of reward when done according to the Sunnah.

May Allah grant us the ability to implement these etiquettes in our daily lives.

Sources of Aqeedah in Islam | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,

I am Zayd Haji, a student at Zad Academy. In this blog, I will summarize a key lesson on the sources of Aqeedah (Islamic creed). Aqeedah is the foundation of our faith, and it must be taken from authentic sources: the Qur’an, the Sunnah of the Prophet ﷺ, and the consensus of the righteous predecessors.

The Qur’an is the first and most important source of Aqeedah. Allah warns against opposing the Messenger ﷺ and abandoning the path of the believers:

“And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers – We will turn him to what he has chosen and drive him into Hell, and evil it is as a destination.”(Qur’an, Surah An-Nisa 4:115)👉 quran.com/4/115

The authentic Sunnah explains and completes the Qur’an. Al-‘Irbad ibn Sariyah رضي الله عنه reported:

“The Messenger of Allah (ﷺ) delivered a moving speech… and said: ‘I urge you to adhere to my Sunnah and the path of the Rightly-Guided Caliphs, and cling to it firmly.’”(Sunan Ibn Majah 43, Book 1, Hadith 43) – Grade: Sahih👉 sunnah.com/ibnmajah:43

The Ummah will never unite upon falsehood. Anas ibn Malik رضي الله عنه narrated that the Prophet ﷺ said:

“My nation will not unite on misguidance, so if you see them differing, follow the great majority.”
(Sunan Ibn Majah 3950, Book 36, Hadith 25) – Grade: Hasan👉 sunnah.com/ibnmajah:3950

The Prophet ﷺ praised the first generations of Muslims as the best models for belief and practice.
Imran ibn Husain رضي الله عنه narrated:

“The best of my followers are those living in my generation, then those who will follow them, then those who will follow them…”
(Sahih al-Bukhari 3650, Book 62, Hadith 2) – Grade: Sahih👉 sunnah.com/bukhari:3650

Thus, the companions and their followers preserved Aqeedah in its pure form.

The Prophet ﷺ promised that a group from this Ummah will always remain upon the truth until the Day of Judgment.
Jabir ibn Abdullah رضي الله عنه reported:

“A group of people from my Ummah will continue to fight in defense of truth and remain triumphant until the Day of Judgment.”
(Sahih Muslim 1923, Book 33, Hadith 80) – Grade: Sahih👉 sunnah.com/muslim:1923

This is the saved sect (al-Firqah al-Najiyah) and Ahl al-Sunnah wal-Jamaʿah.

Islam also teaches that sound intellect does not contradict authentic revelation. The Prophet ﷺ explained the natural disposition of mankind:
Abu Huraira رضي الله عنه narrated that the Prophet ﷺ said:

“Every child is born upon the natural disposition (fitrah). It is his parents who make him a Jew, Christian, or Magian.”
(Sahih al-Bukhari 1358, Book 23, Hadith 114) – Grade: Sahih👉 sunnah.com/bukhari:1358

This fitrah (pure nature), guided by Qur’an and Sunnah, forms the foundation of true Aqeedah.

The creed of Islam is rooted in three foundations: the Qur’an, the authentic Sunnah, and the consensus of the righteous predecessors. The Prophet ﷺ left us upon a clear path, whose night is as bright as its day. By following these sources, we ensure our belief remains pure, protected from misguidance, and aligned with the truth.

Jazakum Allahu Khayran.

The Rights of the Prophet ﷺ | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,
I am Zayd Haji, a student at Zad Academy.

Alhamdulillah, we continue our journey in Islamic education by discussing the rights of our beloved Prophet Muhammad ﷺ. Loving the Prophet, following him sincerely, and avoiding extremism in his regard are among the greatest obligations of every believer. These rights are rooted in the Qur’an and Sunnah, guiding us to balance love with correct belief and practice.

The Prophet ﷺ holds the highest status a human being can attain—servitude to Allah ﷻ and prophethood. Allah ﷻ says:

“Say, [O Muhammad], I am only a man like you, to whom has been revealed that your god is one God.”
(Qur’an, Surah Al-Kahf 18:110 — Quran.com/18/110)

While we must love the Prophet ﷺ more than ourselves, parents, and children, we are forbidden from exaggerating his status by attributing divine qualities to him. The Prophet ﷺ warned:

“Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a slave. So call me the slave of Allah and His Messenger.”
(Sahih al-Bukhari 3445 — Sunnah.com/bukhari:3445)

Thus, claiming that the Prophet ﷺ was created from light, that he had no human qualities like shade, or that all creation was made for him, contradicts the Qur’an and authentic Sunnah.

True love for the Prophet ﷺ means obedience. Allah ﷻ says:

“He who obeys the Messenger has indeed obeyed Allah.”
(Qur’an, Surah An-Nisa 4:80 — Quran.com/4/80)

Innovations such as celebrating the Prophet’s birthday (Mawlid) or swearing by his name were never practiced by the early generations. Instead, the Prophet ﷺ commanded:

Allah's Messenger (ﷺ) said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
(Sahih al-Bukhari 2697 — Sunnah.com/bukhari:2697)

Therefore, the correct way to honor him is to follow his Sunnah inwardly and outwardly, avoiding additions to the religion.

Among the Prophet’s rights is love for his family and respect for his companions. He ﷺ said:

“I remind you by Allah concerning my family.”
(Sahih Muslim 2408 — Sunnah.com/muslim:2408)

Regarding his companions, he ﷺ warned:

“Do not abuse my companions, for if one of you were to spend gold equal to Uhud, it would not equal a handful or even half of what they gave.”
(Sahih al-Bukhari 3673 — Sunnah.com/bukhari:3673)

Loving and defending them is part of loving the Prophet ﷺ.

The rights of the Prophet Muhammad ﷺ include love, obedience, following his Sunnah, avoiding extremism, respecting his family, and honoring his companions. True love is shown through adherence to revelation, not by exaggeration or innovation.

Allah ﷻ says:

“Say, [O Muhammad], if you love Allah, then follow me; Allah will love you and forgive you your sins.”
(Qur’an, Surah Aal ‘Imran 3:31 — Quran.com/3/31)

Following the Prophet ﷺ sincerely is the path to Allah’s mercy, guidance, and Paradise.

Tafsir Books in Islam | ZAD Academy Audio | Blogpost by Zayd Haji

By Zayd Haji – Student at Zad Academy

Assalamu Alaikum wa Rahmatullahi wa Barakatuh,
I am Zayd Haji, a student at Zad Academy.

Alhamdulillah, in this lesson we continue our journey in understanding Tafsir (interpretation of the Qur’an). Tafsir is essential for Muslims because it helps us understand the divine words of Allah ﷻ in their correct meaning. Scholars throughout history have written great works of Tafsir, and in this article, we will explore the most famous classical books of Tafsir, their methodologies, and why they remain important today.

Allah ﷻ says:

“Indeed, this Qur’an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.”
(Qur’an, Surah Al-Isra 17:9 — Quran.com/17/9)

Understanding the Qur’an requires correct explanation. The Prophet ﷺ emphasized the importance of knowledge:

“The best of you are those who learn the Qur’an and teach it.”
(Sahih al-Bukhari 5027 — Sunnah.com/bukhari:5027)

Therefore, the science of Tafsir developed to preserve authentic understanding and protect the Qur’an from misinterpretation.

Scholars classified Tafsir into two main categories:

1. Tafsir bil-Ma’thūr (Tafsir by transmission): Based on the Qur’an itself, Hadith of the Prophet ﷺ, sayings of the Companions (Sahabah), and the early generations (Tabi‘un).

2. Tafsir bil-Ra’y (Tafsir by opinion): Based on scholarly reasoning. Some of it is accepted when it aligns with authentic knowledge, but it is rejected when it contradicts Qur’an, Sunnah, or established reports.

The Prophet ﷺ warned against interpreting the Qur’an without knowledge:

“Whoever speaks about the Qur’an without knowledge, let him take his seat in the Fire.”
(Sunan al-Tirmidhi 2950 — Sunnah.com/tirmidhi:2950)

Imam Abu Ja‘far Muhammad ibn Jarir al-Tabari (d. 310H) wrote one of the earliest and greatest works of Tafsir. His book relied heavily on narrations from the Prophet ﷺ, the Companions, and the Tabi‘un. However, he also included reports from the Isra’iliyyat (Jewish and Christian traditions), which require caution. Despite this, scholars considered his Tafsir among the most authentic classical works.

Imam Isma‘il ibn Kathir (d. 774H) authored Tafsir al-Qur’an al-‘Azim, which became one of the most widely used Tafsirs. He was very cautious with Isra’iliyyat and critiqued weak narrations. His Tafsir remains a cornerstone of Qur’anic understanding and has been translated into English and many other languages.

• Rely on authentic sources: Qur’an, Hadith, Sahabah, and early scholars.

• Be cautious of Isra’iliyyat: Some narrations may be weak or fabricated.

• Compare methodologies: Al-Tabari included Isra’iliyyat more frequently, while Ibn Kathir critiqued them and warned readers.

Tafsir is a noble science that protects the meanings of the Qur’an and preserves the understanding of the early generations. Both Tafsir al-Tabari and Tafsir Ibn Kathir are treasures of Islamic scholarship. As students of knowledge, we must approach them with care, respect, and reliance on authentic chains of transmission.

May Allah ﷻ grant us beneficial knowledge and guide us to the truth.