exegeses and explaining the meaning of the quran
at-Tafsīr ( التَفسير = exegesis), that is, explaining the meanings of the Qur’ãnic verse, clarifying its import and
finding out its significance, is one of the earliest academic activities in Islam. The interpretation of the Qur’ãn began with its revelation, as is clear from the words of Allãh: Even as We have sent among you an Apostle from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know (2:151).
The first exegetes were a few companions of the Prophet, like Ibn `Abbãs, `Abdullãh ibn `Umar, Ubayy (ibn Ka‘b)) and others. (We use the word, ‘companion’, for other than `Ali — a.s.3; because he and the Imãms from his progeny have an unequalled distinction — an unparalleled status, which we shall explain somewhere else.
Exegesis in those days was confined to the explanation of literary aspects of the verse, the background of its revelation and, occasionally interpretation of one verse with the help of the other. If the verse was about a historical event or contained the realities of genesis or resurrection etc., then sometimes a few traditions of the Prophet were narrated to make its meaning clear.
The same was the style of the disciples of the companions, like Mujahid, Qatãdah, Ibn Abi Laylã, ash-Sha’bi, as-Suddī and others, who lived in the first two centuries of hijrah. They relied even more on traditions, including the ones forged and interpolated by the Jews and others. They quoted those traditions to explain the verses which contained the stories of the previous nations, or which described the realities of genesis, for example, creation of the heavens and the earth, beginning of the rivers and mountains, the “Iram” (the city of the tribe of ‘Ãd ) , of Shaddãd the so-called “mistakes” of the prophets, the alterations of the books and things like that. Some such matters could be found even in the exegesis ascribed to the companions.