Volume 2 of Al-Tabari’s Commentary is a demanding but rewarding read. It is not a devotional bedside book; it is a reference work of immense weight.
If you are studying the legal verses of the Quran (usury, charity, fasting, debts), this volume is essential. It strips away modern sentimentality and returns to the raw, linguistic, and traditional understanding of the early Muslim community.
Rating: ★★★★★ (5/5) for academic and historical value. Accessibility: ★★☆☆☆ (2/5) for the general lay reader due to density.
The Weaving of Tradition: An Analysis of Al-Tabari’s Commentary on the Quran, Vol. 2
In the vast canon of Islamic literature, few works hold a pedestal as high as Muhammad ibn Jarir al-Tabari’s Jami' al-bayan 'an ta'wil ay al-Qur'an, commonly known as Tafsir al-Tabari. While the entirety of this thirty-volume magnum opus is considered the anchor of Sunni exegesis, Volume 2 holds a distinct significance in the transition from the foundational chapters of the Quran to the longest and most legally complex Surah, Al-Baqara. As a masterpiece of the tafsir bi'l-ma'thur (interpretation based on transmitted reports), Volume 2 serves as a critical window into the early intellectual history of Islam, showcasing Al-Tabari’s rigorous methodology, his encyclopedic preservation of narrations, and his role as the "Imam of the Mufassirun" (exegetes).
To understand the weight of Volume 2, one must first situate Al-Tabari within the 9th and 10th centuries CE (3rd and 4th centuries AH). This was a period of consolidation, where the oral traditions of the Prophet Muhammad and his Companions were being systematically recorded to combat the rise of theological sectarianism and weak narrations. Volume 2, which typically covers the continuation of Surah Al-Baqara, exemplifies the "Tabari style." Unlike later exegetes who might lean heavily on philosophical reasoning or linguistic analysis, Al-Tabari’s primary objective in this volume is the preservation of the Athar (traditions). He acts not merely as an author, but as a meticulous archivist.
The methodology displayed in Volume 2 is characterized by the "chain of transmission" (isnad). In this volume, the reader is presented with a dizzying array of narrations from the Companions (Sahaba) and the Successors (Tabi'un). For a single verse, Al-Tabari may provide five, ten, or even twenty distinct interpretations, each supported by its own chain of authorities. This approach serves a dual purpose. First, it provides a linguistic and contextual grounding for the verses, particularly regarding the "linguistic twists" of Arabic dialects known to the early Arabs. Second, by rigorously listing these chains, Al-Tabari legitimizes the text. In Volume 2, this is particularly vital for verses dealing with legal injunctions—such as the laws of inheritance, fasting, and retaliation (Qisas)—where the precise wording carries heavy jurisprudential weight.
Thematically, Volume 2 deals heavily with the shift from the abstract theological statements of the opening Fatihah to the concrete legislation of Al-Baqara. Here, Al-Tabari’s commentary shines in its treatment of the "Change of the Qibla" (the direction of prayer). This event is a watershed moment in early Islamic history, marking the separation of the Muslim community from the Jewish community of Medina. Al-Tabari does not simply narrate the event; he curates a symphony of voices discussing the psychology of the believers, the test of obedience, and the theological implications of God’s command. By presenting multiple narrations regarding the location and timing of the change, Al-Tabari allows the reader to see the layers of historical memory surrounding the event, rather than flattening it into a single, singular narrative.
Furthermore, Volume 2 highlights Al-Tabari’s skills as a jurist (faqih). While he is famous for transmitting traditions, he does not shy away from weighing in on disagreements. A prime example found in this volume is the commentary on the verse regarding divorce and menstruation. Al-Tabari lists the varying opinions of early authorities—some interpreting a specific term as "pure," others as "menstruating." After laying out the evidence, he employs his own reason and linguistic expertise to declare which interpretation he deems most correct. This demonstrates that Tafsir al-Tabari is not a passive collection of quotes; it is an active legal argument. It represents the maturation of the Hanbali or Shafi'i approach to jurisprudence, where transmitted text is the ultimate arbiter, but human intellect is required to discern the strongest chain.
The volume also addresses the narratives of the Prophets and the "Children of Israel." Al-Tabari includes many Isra'iliyyat (narrations originating from Jewish or Christian traditions) within his commentary. While later critics would sometimes exclude such material, Al-Tabari’s inclusion in Volume 2 serves a historical function. It shows the porous nature of religious storytelling in the medieval period and how early Muslims understood the Quranic references to biblical figures like Moses and Abraham. By keeping these narrations, Al-Tabari provides modern historians with an invaluable resource for understanding the interreligious dialogue (or lack thereof) of his era.
In conclusion, the second volume of Al-Tabari’s Commentary is more than a book of theology; it is a monument to early Islamic scholasticism. It captures the moment when the oral culture of the desert gave way to the written codex of the empire. Through his exhaustive collection of narrations and his careful, though assertive, legal reasoning, Al-Tabari established the standard for all subsequent tafsir works
Abu Ja'far Muhammad ibn Jarir al-Tabari (838–923 CE) authored the Jami' al-bayan 'an ta'wil ay al-Qur'an (popularly known as Tafsir al-Tabari The Commentary On The Quran Vol. 2 By Al-tabari
), which remains the earliest major running commentary of the Quran to survive in its original form.
While the original Arabic work spans many volumes (often 13 or 30 depending on the edition), English readers frequently encounter it through selected translations. Specifically, Volume 2 of the modern English selections translated by Scott Lucas
focuses on thirty verses and Surahs associated with special merits and blessings. Key Features of Volume 2 (English Selections) Surah Coverage
: This volume includes commentary on specific chapters and verses such as The Companies The Beneficent Sovereignty ), and the final short Surahs like Methodology : Al-Tabari is noted for his comprehensive use of
(chains of transmission), citing multiple and sometimes conflicting sources for a single verse before providing his own independent judgment. Linguistic Focus
: He emphasizes the Arabic nature of the Quran, arguing against the presence of foreign words unless they had already been fully integrated into Arabic prior to revelation. Scholarly Impact Foundational Reference
: Al-Tabari’s work is a "monument of classical scholarship" that has served as a primary reference for a millennium. Later famous commentators, such as Ibn Kathir , relied heavily on his work. Independence of Judgment
: Despite being a Sunni scholar, al-Tabari was known for his "independence of judgment," which sometimes limited the circulation of his work in certain historical periods due to its immense size and intellectual autonomy. Historical Preservation
: His commentary is vital for historians because it preserves the exegetical and historical knowledge of preceding generations whose original works have since been lost. For those studying the text, Oxford Islamic Studies and academic platforms like
offer deeper peer-reviewed analysis of his specific exegetical methods. specific theme
from Volume 2, such as his linguistic arguments or his use of historical narrations? Volume 2 of Al-Tabari’s Commentary is a demanding
The Jami‘ al-bayan ‘an ta’wil ay al-Qur’an, popularly known as Tafsir al-Tabari, is the most influential foundation of Sunni Quranic exegesis. Volume 2 specifically transitions from the opening theological themes into the dense legislative and narrative sections of Surah Al-Baqarah (The Cow). 💡 The Core Approach
Al-Tabari (d. 923 CE) pioneered the Tafsir bi-al-Ma’thur method (Exegesis by Tradition). In Volume 2, you see his rigorous academic blueprint in action:
The Chain of Narrators: Every explanation is backed by an isnad (chain of transmission) linking back to the Prophet, his companions, or early scholars.
Linguistic Analysis: He uses pre-Islamic poetry and classical grammar to define obscure terms.
Legal Weight: He acts as a judge, weighing different opinions and declaring which interpretation is "most correct" based on evidence. 📖 Key Themes in Volume 2
Volume 2 focuses primarily on the middle and latter portions of Al-Baqarah, dealing with the establishment of the first Muslim community in Medina. 1. The Change of the Qibla
Explains the shift of the prayer direction from Jerusalem to Mecca.
Analyzes the theological implications of "The Middle Nation" (Ummatan Wasatan).
Documents the reactions of the various religious groups in Medina during this transition. 2. Legal Statutes and Ethics
Laws of Retaliation (Qisas): Discusses the nuances of justice and the value of life.
Fasting (Sawm): Covers the initial revelation of the Ramadan mandate. The Weaving of Tradition: An Analysis of Al-Tabari’s
Wills and Inheritance: Lays the groundwork for Islamic estate law. 3. The History of the Israelites
Al-Tabari uses Volume 2 to provide deep historical context regarding the Prophet Moses.
He clarifies the "Covenant" and the repeated cycles of guidance and deviation.
He utilizes Isra'iliyyat (Judeo-Christian traditions) but filters them through Islamic criteria. 🛠 Structural Features
Dialectical Format: He often starts sections with "If one were to say..." and follows with "The answer is..."
Philological Depth: He explores the Semitic roots of words to explain why a specific Quranic term was chosen over a synonym.
Theological Defense: He uses this volume to counter the views of the Mu'tazilites (rationalists) and other sects on matters of predestination and divine attributes. 🏆 Legacy of Volume 2
This volume is essential for anyone studying Islamic Jurisprudence (Fiqh). Because Al-Baqarah contains the bulk of the Quran's legal rulings, Tabari’s second volume serves as a primary source for how early Muslims understood: Dietary laws. The sanctity of the Mosque. The ethics of warfare and self-defense.
If you’d like to explore specific sections of this volume: Legal rulings on fasting or pilgrimage Historical accounts of the Israelites Linguistic breakdowns of specific verses Tell me which area of focus interests you most!
Before delving into the specific contents of Volume 2, one must appreciate the author. Al-Tabari was a Persian scholar from Amol, Tabaristan (modern-day Iran), who possessed a photographic memory and an insatiable appetite for knowledge. He was a jurist (faqih) who founded his own short-lived school of law (the Jariri school), a historian whose History of the Prophets and Kings remains a primary source for pre-Islamic and early Islamic history, and a Quranic exegete of unparalleled rigor.
His methodology in the Tafsir is remarkably straightforward and revolutionary for its time: He refuses to interpret the Quran merely through opinion (ra’y). Instead, he builds every interpretation upon a chain of transmission (isnad) going back to the Prophet Muhammad, his Companions (Sahabah), or their immediate successors (Tabi’un). "The Commentary on the Quran Vol. 2 by Al-Tabari" is therefore less of a personal reflection and more of a legal deposition of the early Muslim community’s consensus.
This volume covers arguably the most famous verse of the Quran. Al-Tabari’s commentary on Ayat al-Kursi is a theological masterpiece. He discusses the attributes of Allah ("The Living, the Sustainer"), explaining how the Arabic grammar (isim jins) implies the absolute, infinite nature of God. He rejects anthropomorphism (comparing God to creation) by citing early reports that treat the "Hands of God" metaphorically.
When discussing Qisas (eye for an eye), Tabari moves into jurisprudence (Fiqh). He breaks down the verse into grammatical components. Does "The free for the free" mean a noble free person cannot be killed for killing a slave? Tabari says no—he argues the verse establishes equality of life, not hierarchy of class, relying on the consensus of the Companions.