Abdul-Haqq ibn ‘Ateeyah al-Andaloosee (1089-1146 CE/481-540 AH) alikuwa mwanachuoni wa madhehebu ya Maalikiyyah na qadhi katika nchi zote mbili, Uhispania na Moroko. Tafsiri ya Ibn ‘Ateeyah ina muhtasari wa riwaya sahihi zilizopatikana katika tafsiri za awali zilizofuata njia ya riwaya (birriwaayah). Pia alitoa mifano mingi kutoka fasihi ya kale na kujadili kwa kina maajabu ya kisarufi ya Qur’ani. Wanachuoni kadhaa waliitanguliza tafsiri ya Ibn ‘Ateeyah kuliko ile ya az-Zamakhsharee.113 Tafsiri hii inajumuisha juzuu ishirini katika mfumo wa hati za mkono. Hivi karibuni imechapishwa katika juzuu kumi na sita.114

Abdul-Haqq ibn ‘Ateeyah al-Andaloosee (1089-1146 CE/481-540 AH) was a Maalikee scholar and judge in both Spain and Morocco. Ibn ‘Ateeyah’s tafseer contains a summary of accurate narrations found in the earlier tafseers birriwaayah. He also included many examples from classical literature and discussed extensively the grammatical wonders of the Qur’aan. A number of scholars preferred Ibn ‘Ateeyah’s tafseer over that of az-Zamakhsharee’s.113 This tafseerconsists of twenty volumes in manuscript form. It has recently been published in sixteen volumes. 114

Abul-Layth ibn Ibraaheem as-Samarqandee (d. 983 CE/ 372 AH) alikuwa mwanachuoni wa fiqhi wa madhehebu ya Hanafi, na alipewa lakabu ya “Imaam al-Hind.” Tafsiri yake ilijengwa juu ya hadithi na riwaya kutoka kwa Maswahaba, Tabi‘uun, na wanachuoni waliofuata baadaye. Hata hivyo, ina baadhi ya riwaya dhaifu, na minyororo ya wapokezi wa kauli za Maswahaba na Tabi‘uun haikutajwa, wala maoni yao hayakuchambuliwa. Tafsiri hii ina juzuu nne na imechapishwa.115

Abul-Layth ibn Ibraaheem as-Samarqandee (d. 983 CE/ 372 AH) was a fiqh scholar of the Hanafee school and was nicknamed “Imaam al-Hind.” His tafseer was based on hadeeths and narrations from the sahaabah, the taabi‘oon, and later scholars. However, it does contain some weak narrations, and the chains of narrations for statements from the sahaabah and taabi‘oon were not mentioned, nor were their opinions analyzed. This tafseer consists of four volumes and is in print.115

Abu Ishaaq, Ahmad ibn Ibraaheem ath-Tha‘labee (d. 1036 CE/427 AH), kutoka Nishapur, alikuwa msomaji maarufu wa Qur'an wa wakati wake. Katika tafsiri yake, minyororo ya usimulizi kutoka kwa Maswahaba imetajwa lakini kwa ufupi. Ufafanuzi wa kisarufi ni mpana, na masuala ya kisheria yanajadiliwa kwa urefu. Hata hivyo, Abu Ishaaq pia ametaja hadithi nyingi za Israa'eeliyyaat (hadithi za Kibiblia) bila uchambuzi wowote wa kiuhakiki wa maudhui yake. Zaidi ya hayo, ameingiza katika tafsiri yake hadithi nyingi dhaifu na za kubuniwa, kutokana na udhaifu wake katika elimu ya hadithi.

Aboo Ishaaq, Ahmad ibn Ibraaheem ath-Tha‘labee (d. 1036 CE/427 AH), from Nishapur, was a well-known Quraa’nic reciter of his time. In his tafseer, the chains of narrations from the sahaabah are mentioned but condensed. Grammatical explanations are quite extensive and legal issues are discussed at length. However, Aboo Ishaaq also mentions a vast number of Israa’eeleeyaat (Biblical stories) without any critical analysis of their content whatsoever. Moreover, he also included many weak and fabricated hadeeths in his tafseer due to his weak background in the science of hadeeth. 116

Muhammad Ibn Jareer at-Tabaree (839-923 CE/225-310 AH) alitoka Tabreez, katika kile ambacho sasa ni magharibi mwa Iran, na alikuwa mwanachuoni maarufu wa fiqhi, wa hadithi, na wa historia. Ingawa mwanzoni alikuwa mwanachuoni wa madhehebu ya Shaafi‘ee, alifikia kiwango cha ijtihaad na akajitegemea, bila kufungamana na madhehebu hayo. Tafsiri yake ni tafsiri ya kale kuliko zote zilizotufikia zikiwa nzima. Ina simulizi ambazo kwa wengi wa matukio huchambuliwa. Alitaja visomo mbalimbali vya Qur'ani na athari zake, na alijumuisha hadithi nyingi za Kibiblia zilizojadiliwa, pia misimamo ya madhehebu yasiyo ya kawaida, kama ile ya Mu‘tazilah, ilitajwa na kukanushwa. Tafsiri zote za baadaye zimetegemea tafsiri hii kwa namna moja au nyingine.117 Mojawapo ya chapa zenye manufaa zaidi kati ya chapa nyingi za kazi hii kubwa ni ile yenye maoni ya Ahmad Shaakir juu ya isnadi za simulizi nyingi alizotaja mwandishi. Kwa bahati mbaya, juhudi za kuthibitisha simulizi hizo zilikatizwa na kifo cha Shaakir, baada ya kumaliza hadi aya ya tano ya Suratul Maa'idah pekee.118

Muhammad Ibn Jareer at-Tabaree (839-923 CE/225-310 AH) was from Tabreez, in what is now western Iran, and was a well-known legalist, hadeeth scholar, and historian. Although originally a Shaafi‘ee scholar, he reached the level of ijtihaad and became independent of the school. His tafseer is the oldest tafseer to reach us intact. It contains narrations which are analyzed in most cases. He mentioned the various recitations and their implications and he included many Biblical tales which were discussed, and the positions of unorthodox schools, such as that of the Mu‘tazilees, were mentioned and refuted. All later tafseers have depended on this tafseer in one way or another.117 One of the more useful of the many printed editions of this massive work is the one containing the comments of Ahmad Shaakir on the isnaads of the many narrations cited by the author. Unfortunately, the authentication effort was cut short by Shakir’s death, having only completed up to verse five of Soorah Maa’idah.118

Al-Husayn ibn Muhammad al-Baghawee (amefariki mwaka 1117 CE / 510 AH) alikuwa mwanazuoni mashuhuri wa fiqh wa madhehebu ya Shaafi‘ee, na mmoja wa wanazuoni wakuu wa hadiyth wa zama zake. Tafsiri yake ilikuwa toleo fupi la Tafsiri ya ath-Tha‘labee, ambamo riwaya nyingi dhaifu na za kutungwa ziliondolewa, na minyororo yote ya wasimulizi ilitajwa. Pia aliondoa dhana mbalimbali za uzushi zilizotajwa katika tafsiri ya ath-Tha‘labee, pamoja na taarifa za kisayansi zisizohusiana moja kwa moja na tafsiri. Al-Baghawee anataja kwa ufupi baadhi ya usomaji mbalimbali wa Qur'ani na kufafanua miundo ya kisarufi pale tu inapokuwa lazima kabisa. Zipo pia baadhi ya simulizi za Israa’eeleeyaat zilizotajwa bila uchambuzi wa kina, pamoja na maoni yanayokinzana ya wanazuoni wa mwanzo ambayo nayo yametajwa bila tathmini. Tafsiri hii imechapishwa katika toleo moja pamoja na tafsiri ya Ibn Katheer na Tafsiri al-Khaazin, na ni miongoni mwa tafsiri zinazoaminika zaidi zinazotegemea riwaya.119

Al-Husayn ibn Muhammad al-Baghawee (d. 1117 CE/ 510 AH) was an eminent jurist of the Shaafi‘ee school and one of the foremost hadeeth scholars of his time. His tafseer was a condensed version of Tafseer ath-Tha‘labee, in which the majority of weak and fabricated narrations were removed and all the chains of narrators were mentioned. He also removed various heretical concepts mentioned in ath-Tha‘labee’s tafseer, as well as scientific information not directly related to tafseer. Al-Baghawee briefly mentions some of the various recitations and explains grammatical constructions only where it is absolutely necessary. There are a few Israa’eeleeyaat mentioned without critical analysis and some conflicting opinions of early scholars which are also mentioned without evaluation. This tafseer has been printed in a single edition along with Ibn Katheer’s tafseer and Tafseer al-Khaazin and is among the most reliable tafseers based on narration.119

Abul-Fidaa’ Ismaa‘eel ibn Katheer ad-Dimishqee (1300-1373 CE/699-774 AH) alikuwa mwanachuoni wa fiqh wa madhhabu ya Shaafi‘ee na mwanafunzi wa Ibn Taymeeyah. Alikuwa pia mwanachuoni mashuhuri wa hadith na mwanahistoria. Kazi yake ya kihistoria, al-Bidaayah wa an-Nihaayah, inachukuliwa kuwa kitabu cha historia ya Kiislamu chenye uhakika zaidi. Tafsiri ya Ibn Katheer pia inachukuliwa kuwa kitabu cha tafsiri chenye uhakika zaidi, na ni cha pili tu baada ya Tafsiri at-Tabaree kwa umaarufu miongoni mwa wanachuoni. Kitabu hiki kina utangulizi mpana unaoeleza mbinu ya tafsiri, na mkazo mkubwa umewekwa katika kufasiri Qur’aan kwa Qur’aan. Ibn Katheer huchambua kwa kina simulizi zake zote na kutathmini kauli zinazopingana za Maswahaba na Taabi‘oon. Pia anatahadharisha dhidi ya hatari za Israa’eeleeyaat na taarifa nyingine za uongo zinazopatikana mara kwa mara katika tafsiri. Masuala ya kisheria yanajadiliwa, na tofauti za maoni zinatathminiwa. Toleo fupi la tafsiri hii, ambalo simulizi zisizo sahihi zimeondolewa, lilichapishwa katika juzuu nne miaka ya 1980.

Abul-Fidaa’ Ismaa‘eel ibn Katheer ad-Dimishqee (1300-1373 CE/699-774 AH) was a Shaafi‘ee fiqh scholar and a student of Ibn Taymeeyah. He was also an eminent hadeeth scholar and a historian. His historical work, al-Bidaayah wa anNihaayah, is considered the most authentic Islaamic history book. Tafseer ibn Katheer is also considered the most authentic book of tafseer, and is second only to Tafseer at-Tabaree in popularity among scholars. The book contains an extensive preface covering the methodology of tafseer, and great emphasis has been placed upon the interpretation of Qur’aan by Qur’aan. Ibn Katheer critically analyzes all of his narrations and evaluates the conflicting statements of the sahaabah and the taabi‘oon. He also warns against the dangers of Israa’eeleeyaat and other false information commonly found in tafseers. Legal issues are discussed, and differences of opinion are evaluated.120 An abridged version of this tafseer, from which the inauthentic narrations has been removed, was published in four volumes in the 1980s. 121

Abdur-Rahmaan ibn Makhloof ath-Tha‘labee al-Jazaa’iree (d. 1472 CE/877AH) alikuwa msomi wa Kimaalikee kutoka Afrika Kaskazini, anayejulikana sana kwa uchamungu wake na elimu yake. Tafsiri yake ilikuwa ni muhtasari wa tafsiri ya Ibn ‘Ateeyah, ambayo aliongeza ndani yake taarifa kutoka tafsiri nyingine maarufu za kale, hasa ile ya at-Tabaree. Hadithi zilizotajwa zilitoka katika kazi zote maarufu, na Israa’eeleeyaat zote zilipimwa. Ath-Tha‘labee anataja baadhi ya visomo mbalimbali vya Qur’ani na anajadili baadhi ya masuala ya kisarufi, lakini kwa sehemu kubwa, tafsiri yake ni muhtasari na mkusanyiko wa kazi zilizotangulia, huku akiongeza kidogo sana cha kwake mwenyewe.122

Abdur-Rahmaan ibn Makhloof ath-Tha‘labee al-Jazaa’iree (d. 1472 CE/877AH) was a North African Maalikee scholar well known for his piety and knowledge. His tafseer was an abridgement of Ibn ‘Ateeyah’s tafseer, to which he added information from other famous classical tafseers, especially that of atTabaree. The hadeeths mentioned were from all the well-known works, and Israa’eeleeyaat were all evaluated. Ath-Tha‘labee lists some of the variant recitations and discusses some grammatical issues, but for the most part, his tafseer is a condensation and compilation of previous works with very little added from himself.122

Jalaalud-Deen ‘Abdur-Rahmaan ibn Muhammad as-Suyootee (1445-1505 CE/849-910 AH) alikuwa mwanachuoni mkubwa wa fiqhi ya Shaafi‘ee, pamoja na mwanachuoni mkuu wa hadithi wa zama zake. Hapo awali, aliandika tafsiri ya Qur'aan yenye juzuu nne iitwayo Turjumaan al-Qur’aan, ambamo aliweka zaidi ya hadithi elfu kumi pamoja na mnyororo wa wapokezi wake. Alipoona wanafunzi wake hawana hamu ya kujifunza minyororo ya wapokezi, alifupisha tafsiri hiyo kwa kufuta minyororo hiyo na kutaja tu vitabu ambavyo hadithi zilichukuliwa kutoka humo. Tafsiri hii ilibadilishwa jina na kuitwa ad-Durr al-Manthoor. Licha ya ujuzi wake wa elimu ya hadithi, inaonekana alijali tu kukusanya idadi kubwa zaidi iwezekanavyo ya hadithi, bila kutofautisha kati ya za kweli na za uongo.123

Jalaalud-Deen ‘Abdur-Rahmaan ibn Muhammad as-Suyootee (1445-1505 CE/849-910 AH) was a great Shaafi‘ee fiqh scholar, as well as the foremost hadeeth scholar of his time. At first, he wrote a four volume tafseer called Turjumaan al-Qur’aan, in which he placed over ten thousand hadeeths along with their chains of narration. When he found his students uninterested in learning chains of narration, he condensed the tafseer by deleting the chains and merely mentioned the books from which the hadeeths were taken. This tafseer was renamed ad-Durr al-Manthoor. In spite of his knowledge of the hadeeth sciences, he seems to have been only concerned with gathering the largest possible quantity of hadeeths, without discriminating between the true and the false.123

mazhabu. Alisoma sana elimu za hadithi na akawa huru kutoka kwenye mazhabu yake. Katika tafsiri yake, ash-Shawkaanee ameunganisha mbinu zote mbili za tafsiri (kwa maoni na kwa riwaya). Ameyafupisha mnyororo wa wapokezi wa hadithi na ametaja vitabu ambamo kila hadithi inaweza kupatikana, na maoni mengi yamehusishwa na vyanzo vyake. Masuala ya kisarufi, kisheria na kifalsafa yanajadiliwa, na misimamo ya wafasiri wakubwa imetajwa. Tafsiri hii imechapishwa katika juzuu tano na inapendwa sana miongoni mwa wanazuoni wa Kisunni. Toleo la hivi karibuni lina maelezo ya chini ya ukurasa yanayotoa marejeo ya kina ya hadithi alizozinukuu mwandishi.124

math-hab. He studied hadeeth sciences extensively and became independent of his math-hab. In his tafseer, ash-Shawkaanee has combined both methods of tafseer (by opinion and by narration). He has condensed the hadeeth chains and has mentioned the books in which each hadeeth may be found, and most opinions are attributed to their sources. Grammatical, legal, and philosophical issues are discussed and the positions of the great commentators are mentioned. This tafseer is printed in five volumes and is widely favored among orthodox scholars. A recent edition has footnotes that extensively document the hadeeths cited by the author.124

Tafsiri hii ilikusanywa na Muhammad ibn Ya‘qoob al-Fayroozaabaadee (alifariki 817 AH sawa na 1414 CE), ambaye alikuwa mwanachuoni wa madhehebu ya Shaafi‘ee na mwandishi wa kamusi maarufu ya Kiarabu, al-Qaamoos al-Muheet. Sehemu kubwa ya tafsiri hii inajumuisha kauli za ufafanuzi zinazohusishwa na sahaba mkubwa na mfasiri wa Qur'ani, Ibn ‘Abbaas. Mwandishi anataja silsila za wapokezi kwa kila sehemu ya tafsiri. Kwa sababu hiyo, tafsiri hii inachukuliwa kuwa miongoni mwa tafsiri bil-riwaayah. Hata hivyo, silsila za upokezi zinazohusishwa na Ibn ‘Abbaas hutofautiana katika kiwango cha usahihi wake, kutegemea uaminifu wa wapokezi wenyewe.

This tafseer was compiled by Muhammad ibn Ya‘qoob al-Fayroozaabaadee (d. 1414 CE/817 AH), who was a Shaafi‘ee scholar and author of the famous Arabic dictionary, al-Qaamoos al-Muheet. The vast majority of this tafseer consists of explanatory statements attributed to the great sahaabee and mufassir, Ibn ‘Abbaas. The author mentions the chains of narrators for each section of tafseer. Hence, this tafseer is considered as being among the tafseers birriwaayah. However, chains of narration attributed to Ibn ‘Abbaas vary in their level of authenticity, depending upon the reliability of the narrators themselves.

Minyororo ya wapokezi kutoka kwa Mu‘aawiyah ibn Saalih na Qays ibn Muslim al-Koofee yanachukuliwa kuwa sahihi (ya kuaminika sana), na ile kutoka kwa Ibn Is-haaq (mwanahistoria) ni

Chains from Mu‘aawiyah ibn Saalih and Qays ibn Muslim al-Koofee are considered saheeh (highly authentic) and those from Ibn Is-haaq (the historian)

Hadithi zinazopokelewa kupitia Ismaa‘eel ibn ‘AbdurRahmaan as-Suddee al-Kabeer na ‘Abdul Maalik ibn Jurayj zinachukuliwa kuwa hasan (sahihi), ilhali zile zinazotoka kwa ad-Dahhaak ibn Mazaahim al-Hilaalee, ‘Ateeyah al-‘Awfee, Muqaatil ibn Sulaymaan al-Azdee, na Muhammad ibn as-Saa’ib al-Kalabee, aliyeshtakiwa kwa kutunga hadithi, zote ni dhaifu (haziwezi kukubalika). Karibu tafsiri yote inayoitwa "Tafsiri ya Ibn ‘Abbaas" imejengwa juu ya kauli zilizopokewa kupitia silsila zenye Muhammad ibn as-Saa’ib al-Kalabee. Kwa hiyo tafsiri hii kwa sehemu kubwa inachukuliwa kuwa si ya kuaminika; na licha ya umaarufu wake miongoni mwa watu wa kawaida, wanachuoni wa Kiislamu wameikataa kabisa.125

are considered hasan (authentic); while those from Ismaa‘eel ibn ‘AbdurRahmaan as-Suddee al-Kabeer and ‘Abdul Maalik ibn Jurayj are doubtful. Those from ad-Dahhaak ibn Mazaahim al-Hilaalee, ‘Ateeyah al-‘Awfee, Muqaatil ibn Sulaymaan al-Azdee, and Muhammad ibn as-Saa’ib al-Kalabee, who was accused of fabricating hadeeths, are all da‘eef (unacceptable). Nearly all of the so-called “Tafseer of Ibn ‘Abbaas” is based on statements narrated in chains containing Muhammad ibn as-Saa’ib al-Kalabee. Hence, this tafseer is considered unreliable for the most part; and, despite its popularity among the masses, it is totally rejected by Muslim scholars.125