 So when we deal with Qamaq, we're dealing with what is Qadar, what is Haram, we're dealing with punishments, inheritance, wa'd and wa'id, promise and threat. But when we deal with Mu'ta Shab-e-Hat, we're looking at the attributes of Allah SWT primarily. Okay? So when it comes to the attributes of Allah SWT, when it comes to these verses that are Mu'ta Shab-e-Hat, there's two ways of interpreting them. So remember with the Qur'an, there is an outward aspect, a dahiri aspect. Imam Qazali says in the Mishkat-ul-Anwaa, wa li-l-Qur'ani, dahil wa'atim. With the Qur'an, there is an outward aspect, you can say exoteric aspect, right? And there is an esoteric aspect, a bottom aspect to every verse in the Qur'an. Now, so when we deal with Tafsir, we're looking at the dahir aspect. We're explicating upon something that is related to ahkam, related to the sacred law. But when we come across a verse that seems to indicate tashbih and anthropomorphism, there's really two methods. There's the way of the salaf and the way of the khala. Who are the salaf? Does anyone know? The early predecessors. The first three or four generations of Muslims. When they come across a verse, that is, what they would do is, they would do something called Tafweev, which means they would entrust the meaning to Allah Subhanahu wa Ta'ala, entrust the meaning, right? So, yadullahi fawqah, abhim, for example. The yadah of Allah, the hand of Allah is above their hands. They would make Tafweev. They would say, it's a three-step process. They would say, when you hear that yadullahi, the first thing you do is detach from your mind any sense of Allah resembling creation. That's the first thing you do. Detach from your mind any sense. Any inkling of comparing Allah Subhanahu wa Ta'ala to creation. And then you entrust the meaning to Allah Subhanahu wa Ta'ala. For example, you say, this means whatever Allah wills it to mean, what is according to His greatness and majesty. And then you affirm transcendence. This is the third step. You affirm tenzi that Allah is completely dissimilar to His creation. This was the way of the salaf. There are exceptions. If an abbas from the salaf, he would make Tafweev. This is the other way of looking at these verses. Tafweev, then, is mystical exegesis. So you have Tafseer. Am I losing people here? Tafseer. I feel like I'm losing people here. You have Tafseer. Let me start over. Tafseer is commenting upon verses in the Qur'an that deal with clear injunctions. You know, fast. It's been prescribed upon you. You might say, okay, I have to fast now. It's clear. It's very easy to understand. But now you say, how do I fast? What if this happens? There's a messiah. What if I do this? What if I do that? What if I sleep through fudger? What if I forget? You know? So this requires Tafseer. But verses that deal with the attribute to Allah subhanahu wa ta'ala, most ulama don't call this Tafseer. They say it's Tawheel. Tawheel means to interpret the verse, but affirming transcendence. So Yadullah, according to Ibn Abbas, he says this means the protective power of Allah subhanahu wa ta'ala. But they always say, Allah will know. They affirm transcendence at the end of the day. Now, there's three types of Tafseer. There's three types, according to our methodology. There's Tafseer bil Rewaya. Bil Rewaya. This is the best type of Tafseer of the Qur'an. Bil Rewaya. Tafseer by transmission, by means of transmission. This is the best type of Tafseer. And there are four levels of this. We'll get to this in a minute, insha'Allah ta'ala. The second type is called Bil Ra'i. Bil Ra'i. Or Bil Ijtihad. Tafseer by sound opinion. By sound opinion. Ijtihad is rigorous, rigorous scholarship. Someone who is a Mujtahid has mastered several r'um and is in a position, authoritatively, to comment about the Qur'an. The third type of Tafseer is called Bil Isha'ara. Tafseer Bil Isha'ara. This is by indication. This is mystical exegesis. This is ta'uil. And can only be performed again by authoritative scholars. People who have the requisite knowledge. And as a side note also, Arabic is extremely important. And there's 15, 13 to 15 disciplines that one must master in order to comment upon the Qur'an. In order for his commentary to be authoritative, one of them obviously is Arabic. And there's sarf, and nahoo, and bala'la. There's grammar, morphology. There's rhetoric. Because we believe that the Qur'an is the very words of Allah subhanahu wa ta'ala. He chose every letter of the Qur'an. So the Prophet ﷺ, this is different than what Christians say about the Bible. Christians about the Old Testament will say that it's basically like our concept of hadith where a prophet is inspired by God, but then the prophet will choose his own words. There's a difference between hadith of the Prophet ﷺ and the Qur'an. The Qur'an are words chosen by Allah subhanahu wa ta'ala. Whereas the hadith is inspiration from Allah, but the Prophet ﷺ will choose his words to articulate the inspiration. Does everyone understand that? Is that clear? Hadith putsi. Hadith putsi, all hadith. All hadith in fact. Yeah. Hadith putsi is in the first person. Allah speaks in the first person. So the Prophet ﷺ is still choosing the words to articulate the hadith putsi. Because it's not the Qur'an. But all of the speech of the Prophet ﷺ is considered revelation. He doesn't speak. Never. Ma. He doesn't speak. Very strong negation. So in the New Testament, for example, the New Testament is in Greek. It's in Yunani, the Greek language. Asa al-Islam did not speak Greek. So these words are not the very words of Asa al-Islam. They're translations. They're not the words in Latin. It's called iksisana-varba. Iksisana-varba means the very words of a prophet. So the Qur'an are the very words chosen by Allah ﷻ. So part of tafsir then is actually looking at the Arabic of the Qur'an. Because Allah ﷻ chose a certain word. Right? There's several ways of saying something in Arabic. Like the word rock or camel or sea. There's several different ways. Why didn't Allah ﷻ choose a specific word? So this is called syntactical exegesis. Or linguistic exegesis. You actually look at the Arabic of the Qur'an and derive meanings just by looking at Arabic. That's probably one of the first levels of tafsir. So now going through these three methodologies a little more in detail. So the first type of tafsir is bilriwaya. It's bi-transmission. And there's four grades according to this interpretive methodology. The first is bil Qur'an. Okay? The first and best way of making tafsir of the Qur'an is with the Qur'an. So you read a verse in the Qur'an. Inna anzal nahu filaylatin mubarakah. Right? There we have revealed it or sent it down in a blessed night. Okay? So the first thing that it will faasir will do is you look throughout the rest of the Qur'an to see if he can explain this verse with another verse. This is the first level. The highest level of tafsir is explaining the Qur'an with other places in the Qur'an. Now where does this can you find a, can you think of a place where this is explicated in the Qur'an? Right? Inna anzal nahu filaylatin mubarakah. Wa ma adraakana laylatin mubarakah. Laylatin mubarakah. Right? So that's the first level up. That's one example of tafsir bel Qur'an. Making tafsir of the Qur'an using the Qur'an. There are other examples as well. Some of the scholars they point out in dina surat al mustaqeen. Guide us onto the straight path. Surat al mustaqeen. Elsewhere in the Qur'an Allah subhanahu wa ta'ala says wa anna haadha surat al mustaqeenan fa ttabi'u. Wa anna haadha surat al mustaqeenan fa ttabi'u. And this is my straight path. So follow it. And another verse from the Qur'an Allah subhanahu wa ta'ala says wa in kuntum tuhipu nallah fa ttabi'u. Say to the Prophet SAW if you love Allah follow me. So you have this verse that's used. So based on this type of tafsir bel Qur'an some of the ulema say the surat al mustaqeen is actually the path of the Prophet SAW. Because Allah subhanahu wa ta'ala is saying follow the Prophet SAW using the same verb in several different verses. And he's identified as surat al mustaqeenan my straight path. And that's another example. Or Allah subhanahu wa ta'ala says in Surah Baqarah fa ttalaqa aadhamu mirabbihi qalimaat al fatafah alayni. That Adam alayhi salam he learned words from his Lord and so Allah subhanahu wa ta'ala forgave him. But if you read Surat al-A'raf that actual du'a is recorded. Rabbana dhalamna afusana wa ilim tafwil lana lana qunana minal khasideen. So this verse explacates upon the first verse. There's many other examples. I think those three will suffice. The best way of doing tafsir of the Qur'an is using the Qur'an itself. Any questions about that? Everyone can get that? Sorry, it's more of an academic lecture tonight. So it's good to take notes. The second way is by the sunnah of the Prophet sallallahu alayhi wa sallam. So you have tafsir bil riwaya. This is the best type of tafsir. The best type of tafsir bil riwaya is bil Qur'an. Next you have the sunnah. By the sunnah you explicate upon the Qur'an. And there's many verses in the Qur'an that indicate the merit of doing this. Allah subhanahu wa ta'ala says وأنزلنا إليك فكرة بيتوبيةنا للناس ما نزل إليهم that we have sent down to you the reminder in order for you to explain to the people in order for you to explain للناس to all the people the entire the whole of humanity what has been revealed down to them. And again وما ينتقوا عن الهواء the Prophet doesn't speak from his own hawa وما آتكم الرسول وما آتكم الرسول فقوضوه Allah subhanahu wa ta'ala says in the Qur'an that whatever the messenger gives you you take it. Surah Al-Hashr ayah number 7. Whatever the messenger gives you you take it. So this is the second type of tafsir bil riwaya is by the sunnah of the prophets of the Prophet and Imam Suyuti has a long list of examples of the idqan that will give you just one example. The verse in the Qur'an in Surah Al-Baqarah ayah number 187 Allah subhanahu wa ta'ala says وَكُلُوا وَشْرَبُوا حَكْتَا يَتَّبَيِّنَ لَكُمْ وَالْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ الْأَسْوَدْ مِنَ الْفَجْرِ So eat and drink until it becomes clear to you the difference between the white thread and the black thread. So there was a companion named Aadi Nuhattin رَلِ الْعَضْرَ عَنْهُ who kept a white thread and a black thread under his pillow and he kept looking at them while all the lights were out in his house and the minute he's able to distinguish between the two he would stop eating and begin fasting. So that's how he interpreted the verse because that's what it says خَيْطُ الْأَبْيَضْ خَيْطُ الْأَسْوَدْ that's literally what it says white thread, black thread, right? So he consulted the Prophet sallallahu alayhi wa sallam and the Prophet sallallahu alayhi wa sallam and told no that's not what the verse means you don't have to look at two pieces of thread, right? He says that, you know, the thread is the darkness of the night or the whiteness of the day, right? So it's important to go to the sunnah in order to understand what the Qur'an is saying this is the second level. The third level, bil-riwaya so we're still talking about the first type of tafsir tafsir bil-riwaya tafsir by transmission the best type of tafsir you have bil-kur'an then by the sunnah and now you have by the sahaba by the sahaba and the best of the sahaba were the four khalifas, khulafa very little is actually recorded from their tafsir or their opinions or quotations regarding the Qur'an but you have a lot from ibn Mas'ud you have ibn Abbas the Prophet sallallahu alayhi wa sallam actually made dua for him to understand the meanings of the Qur'an mubay ibn ka'ab zayt ibn al-sabit Abu Musa al-ash'ari Abdullah ibn Zubair of course ibn Abbas is called Mufassir al-Qur'an he's kind of credited with being the founder of this science Qur'anic exegesis called Juman al-Qur'an the translator of the Qur'an so there's an incident that's recorded by Imam Suyuti that Sayyid al-Umar during his caliphate used to meet with his cabinet, I guess you can say and he used to have ibn Abbas come and sit in the Majlis ibn Abbas was very young at the time maybe early 20s, maybe late 20s considered very young and many of these men were Bajli they fought with Bada a very senior Sahaba so they said to him why do you have this young man sit in our Majlis all the time so Sayyid al-Umar said I'll show you why at first, what do you say about Ibadah in the Qur'an and half of them said this means the conquest of Mecca that's what it's talking about so then Imam al-Umar asked the other side what do you say and they were silent so then he said to Ibn Abbas what do you say he said they're right it's indicating but that's an indication of the passing the death of the prophet that's what that that's the essence of the meaning of the Surah that Allah SWT is telling the prophet that soon he's going to pass and these men didn't know it but Ibn Abbas, he knew this meaning this nuance of the Surah of the Qur'an so that's from the Sahaba then you have so you have the Qur'an you have the Sunnah you have Sahaba and then you have who's next the Tabi'un the Tabi'un are the second generation right and there's a lot of kafasi'u from the Tabi'un and there's really three groups of them three like major centers of scholarship in Mecca in Medina and in Iraq Iraq Basra and Kufa so generally the the Meccan are the best because Ibn Abbas is there in Mecca and he has students like Mujahid who's a Tabi'i Mujahid is probably the senior student of the Lord Ibn Abbas and he actually read the Qur'an three times with Ibn Abbas the entire Qur'an, every verse went to the entire Qur'an his name is Ibn Mujahid you have Ata Ibn Abbas he's also a great student of students of Ibn Abbas the second group, the Madani group in Medina the Sahaba that was their leader was Urbay Ibn Ka'ab and you have Tabi'un like Zaid Ibn Aslam and Muhammad Ibn Ka'ab Al-Aqarzi and others as well the Iraq group is split between the people from Basra and the people from Kufa so the best of the Tabi'un from Basra from Basra is Al-Hasan Al-Basri and apparently he was a student of Imam Ali and from Kufa is Ibrahim Al-Nakha'i Ibrahim Al-Nakha'i who's also a student of Abu Hanifa and Abu Hanifa is also considered to be a Tabi'un and he's according to the Hanafis ok so that's the first and best type of Tafseer is Tafseer Bir-Riwaya Bir-Riwaya by transmission what are the four types of transmission what's the best Quran Sunnah Sahaba Tabi'un everybody understand there's going to be a quiz later just joking so the best Tafseer Tafseer Bir-Riwaya the best type of Tafseer Bir-Riwaya is Quran that's the best of the best and then Sunnah then Sahaba then Tabi'un now the second type of Tafseer is called Bir-Riwaya which is by sound opinion by rigorous scholarship rigorous scholarship so this is not mere opinion right it's not just when I say Bir-Riwaya you think oh it's just an opinion I can give an opinion right no by rigorous scholarship so for example the Prophet sallallahu alayhi sallam he said and he said he said to make things easy facilitate things for the people don't make them difficult give people glad tidings and don't scare people away this was his parting advice to Mu'aib al-Nujabal I spent the night in the Masjid of Mu'aib al-Nujabal which is just outside of Sana'a in Yemen there's a beautiful Masjid and then Mu'aib said to the Prophet sallallahu alayhi sallam he said well what if they ask me questions and what do I do I'm paraphrasing and he said go to the Kitab Allah go to the Quran and then what if I don't find it in the Quran he said go to my sunnah what if I don't find it in your sunnah use hdha use your opinion but he's telling this to who a sahabi right to someone who's extremely learned right so his opinion is obviously different than the awam the lay people but this is a hadith that's used for the permissibility of tafsir al-ra'i al-hdha so the hukum shara'i of a lay person like myself for example giving my opinion about the Quran is that it's absolutely haram for me to do that it's haram for me to make tafsir of the Quran based on my understanding because several several levels of knowledge have to be mastered and over for me to do this and there's a hadith of tibmidi which the Prophet sallallahu alayhi sallam says he never gives the opinion about the Quran without requisite knowledge has taken his seat in the jahannam so there's two types of this type of tafsir right tafsir al-ra'i has two types tafsir al-mahmood which is tafsir that is praise worthy so the mufassir he knows the shari'a he knows arabic he knows other tafsir he knows the sira he knows asbab al-nuzun he knows all of these urum he knows all of these urum that relate to the Quran that's called tafsir al-mahmood and then there's tafsir this is a blame worthy type of tafsir which the person does not have rigorous scholarship and so he gives his opinion based on his hawaa or he wants to placate people or he wants to make a living so he's going to try to impress people and unfortunately a lot of times you know I tend a lot of gatherings interfaith gatherings and what not a lot of times Muslims will get up on stage and give their own kind of personal tafsir of the Quran it's very common for example with surah al-Baqarah ayah number 62 right so whoever believes those who believe those who are jews and christians those who are sabians anyone who believes that Allah in the last day will have their reward they shall not grieve nor shall they fear so this verse is quoted a lot like interfaith audiences and people get the wrong idea that we're a perennialist type of religion that you can believe whatever you want if you're going to go to jannah it doesn't matter it's just a wrong understanding of the ayah because Allah SWT says man amana this isn't a past tense whoever had already believed it became Muslim that's one way of looking at it or man amana is a conditional statement whoever should become Muslim in the future so there's nuances in arabic that people need to study and they should tap into what the actual wufasirin actually say about the Qur'an so this is why the sahaba and tabi'in were actually very cautious about this type of tafsir sa'id ibn musayyib was a great tabi'i according to ibn tamia he was asked questions about very basic things halal and haram and he would answer them no problem and then he was asked to give tafsir of an ayah and he totally ignored it and he's a tabi'i and he's very learned it because the tabi'in were very cautious about giving their own opinions regarding the Qur'an they were very very cautious about that so he would practice tarafun pretending not to hear something so here's a lesson for us that if you ever go to a scholar we ask them a question or hear a question and they pretend like they didn't hear you and you know he heard you he doesn't want to answer the question he doesn't want to keep repeating the question he doesn't want to answer the question that's a polite way of saying I don't want to entertain your question so it's quite common amongst the Sada they don't want to answer questions because this type of tafsir again is a slippery slope but it's still a valid tafsir if one has hdha so that's the second type of tafsir there's three types of tafsir tafsir bi'riwaya is tafsir by transmission the best type of this tafsir is bi'l Quran then by the sunnah then by the sahaba then by the followers the next level of tafsir is bi'r-ra'i by sound opinion and there's two types of these mahmud and mazmum mahmud meaning phrase worthy which type he doing or doing we'll talk about some of these tafsir and then there's a type of tafsir bi'r-ra'i someone who doesn't have requisite knowledge is giving tafsir and that's to be rejected okay any questions about the second type phrase straightforward I'm not losing people online sometimes I feel like the third type of tafsir is even trickier this is called tafsir bi'r-ishara bi'r-ishara by indication so this is interpretation that is beyond the outward meanings of the Quran this is mystical interpretation of the Quran these are interpretations that occurred to the heart of the Mufassir Allah SWT opened the heart of the exigent and given these meanings so mystically inclined authors like this type of tafsir Sunni ulama have been very reluctant about this type of thing because there's a strong tradition of sanat but shi'a are very lenient with this type of thing because they believe in infallible imam but we still do believe in this that it's possible tafsir bi'r-ishara the Jews also believe in it also they call it midrash hadaqa which is the ahkam and then midrash hadada spiritual qatwi so to give you an example in surah al-a'raf ayah number 46 we're told about men on the a'raf what is the verse there's rija'a on the a'raf rija'a on the height a'raf this is an ambiguous word there are men meaning there are people on the a'raf so imam qazadi says based on the hadith that these are people that that are ahad al-fattara meaning they weren't reached by a sound prophetic summons alright people that are safe from the fire they're sort of on the door of jannah they haven't entered jannah but a sound prophetic summons not reach these people or they're children of mushri keem they're people that don't have taqlif established there's no responsibility upon them to believe imam soyuti says also based on the hadith these are people whose good deeds and bad deeds are equal they're equal but eventually they go into jannah but interestingly imam atustari makes taqwil of this ayah imam atustari he actually says that's the outward meaning of the ayah men on the a'raf but he says look at the word a'raf it comes from ma'rifah and ma'rifah is the greatest type of knowledge so he's making tafsir bebishara that these men on the a'raf these are people who have attained the greatest type of knowledge of Allah subhanahu wa ta'ala they're people of ma'rifah they're people that have mastered haqiqa and shari'a so this is something that is by ishara something that Allah subhanahu wa ta'ala gave to him whether it's true or not, Allah wu ta'ala but this type of tafsir does exist amongst the urnama imam of junaid for example he says when musa a.s. was told take off your sandals he says the first sandal was the dunya the second sandal was al aqira take off the two worlds and focus on Allah subhanahu wa ta'ala that's tafsir bebishara imam of junaid has many of these types of things he also notices in the command or the conversation that Allah subhanahu wa ta'ala has with musa a.s. he notices that anan is repeated twice and he says that also occurs in the ta'ara what is the meaning of that he says this means that Allah subhanahu wa ta'ala is the only one who can truly say anan so this is a mystical interpretation anan meaning I am ok so in summary three types of tafsir what are they bil rewaya bil rai bil ishara which one is the best bil rewaya which one out of the ones bil rewaya is the best bil faran ok so I hope you remember that insha'Allah I know you guys have great memories usually the men don't take notes because they have such great memories women take notes now there is also something called isra'iliyat isra'iliyat these are sources of adid kitab israelite tradition like the bible ok so these traditions were used very very little by the sahabah they didn't really go into like the bible even more by those who came after the the jabi'een imam bazaadi for example he was a medieval scholar he quotes the bible a lot actually he quotes from the gospel of matthew he quotes a lot from isra'iliyat sometimes from the bible sometimes from our own hadith sometimes from the bible so the general rule here is that as long as it doesn't contradict our essential aqidah then you can quote from isra'iliyat tradition but we do it with caution imam bazaadi actually wrote a great refutation of christianity called the beautiful refutation of the divinity of jesus based on the bible itself right he just quoted the bible he used the bible as his proof text that isa'iliyat is not god it has something similar it has a book called which is actually really interesting because imam bazaadi he said the bible is corrupted in its meanings it's called tahrif tahrif means corruption of text the bible being corrupted in text but what is the nature of this tahrif imam bazaadi says the text itself is sound but the christians corrupted the meanings so he accepts the text of the new testament it's called an affirmative approach of the new testament but the christians have changed the meanings of these texts ibn utamiya says no the actual text has changed and this is correct the text has changed and he shows different manuscripts that say different things so they had this type of really academic engagement with the bible so generally then there's three types of isa'iliyat there's three types of three ways of looking at these isri-like traditions the first is those known to be true because the revelation of the prophet said that confirms them for example in the fifth book of the tahrif it says here or israel the lord our god the lord is one you guys want to hear it in Hebrew ismail adonai alohino adonai ikhad ikhad that is ahad so we would say that sounds like a valid portion of the tahrif allahu adam but it sounds good isa'iliyat salam in mark chapter 10 18 it repeats this verse verbatim here israel the lord our god the lord is one those known to be true because the revelation of the prophet said confirms them the second type are those known to be false because the revelation of the prophet said rejects them for example if you read the old testament you'll read about prophets like dawud and suhaiman doing things that are completely haram that are mustahil for prophets to do I'm not going to mention what they do but even we don't do these types of things we do a lot of things but these must be prophets all kinds of crazy things so we don't confirm these stories this is obviously false or like in a new testament it says isa'iliyat salam is crucified all four gospels mention he's crucified so we don't affirm that either that's the second type the third type are those not known to be true nor false so we do not confirm nor deny for example we know that isa'iliyat salam the ibnillah raised dead people a person people apparently more than two he raised dead people the gospel of john for example goes into detail in john 11 that this person's name was lazarus was just outside of jerusalem this was just before he came into the city of jerusalem there was people there names these people is this what the Quran is talking about? we cannot confirm nor deny it possibly we confirm the miracle but the details of the miracle are not given in the Quran so it was not mentioned in sound sources as long as it does contradict our essential aqidah we cannot affirm nor deny it so those are examples so any questions about the isa'iliyat? how do the false accusations against the prophets end up in the scripture? that's a very good question so basically you have different regions of palestine that have their own versions the question is how did these false accusations against prophets end up in the jewish scripture all of these are in the old testament all of the christians affirm them as well and the answer is because you have different regions in palestine who have different interpretations of the Torah and some of these regions they don't like the tribe of david so the right things that are negative about david so for example the book of 1st and 2nd kings if you read the book of 1st and 2nd kings 1st and 2nd Samuel the Old Testament they mention all of these things about Dawood that are completely erroneous they do crazy things types of sins that are actually many types of sins that we wouldn't describe to our worst enemies but the same stories are told in different books in the bible and those things are not mentioned 1st and 2nd chronicles do not mention that david did this and that and Solomon did this and that so you have these different factions different interpretations that are fueled by theological differences political differences so people slander it happens today in politics Obama is a a legal avian he's a muslim it's just not true but if you want to rewrite history if you want your opinion to be the dominant opinion because history is written by those who win the day so that's what happened with the Old Testament you have stories that contradict one another because they are written by different authors yes it's a reading of book of 1st I know there's a lot of history about it that's your book of 1st yeah we'll get to Ibn Kathir inshallah so Ibn Kathir he quotes Ibn Abbas and he says Ibn Abbas says there's four aspects of tafsir four aspects the aspect that the Arabs know because of their language that's one aspect the Arabs know it because of their language and then there's a second aspect of tafsir the ignorance of which no one is excused what is halal, what is haram what is fald, what is haram every muslim has to know this every muslim has to know what is fald and what is haram you have to know this as every single muslim whether you're Arab or not there's no excuse for ignorance you have to know something of the tafsir of the Quran the third type is tafsir which only the scholars know and they'll share with the people if they want, they should the fourth type is tafsir nobody knows it except Allah subhanahu wa ta'ala like the hroof al muqad ta'ad you have these letters we'll talk about this later because there's one in sura qalam the first one comes in sura qalam what does that mean nobody knows some of the mufassireen they have opinions but they always say Allah knows really in reality what these letters mean so now we get to the tafsir of literature what time do I have to end inshaAllah what time does it show 10 to 12 so classical Quranic exegesis so you should write these down these are important the oldest available tafsir is attributed to ibn abbas who died in 68 Hijri but many scholars question the authenticity of this tafsir and whether he actually wrote a tafsir or not it may be pseudonymously ascribed to him meaning students later on that were part of his method of tafsir wrote a tafsir and over the years it was ascribed retro respectively back to ibn abbas so there's a lot of question about did ibn abbas actually write this tafsir the meanings are sound that's not the question the meanings are fine the question is did ibn abbas actually write this tafsir there's a difference of opinion there's also a tafsir of mujahid his student mujahid who died in 104 Hijri what's considered to be the magnum opus of all tafsir this is a masterpiece it's a tafsir by ibn jirir at Tabari imam at Tabari who died 310 Hijri or 922 Miladi it's called jami al bayan fi tafsir al Quran jami al bayan fi tafsir al Quran or just tafsir at Tabari the also of the tariq tariq al mulub al anbiya i think it's called the history of the kings and prophets just an amazing large tafsir of the Quran this is the masterpiece according to our ulema so this contains tafsir by rwaya Quran, sahabah the prophet sallallahu alayhi wa sallam tabi'een it does contains the israeli act as well he goes into some israeli tradition so he does that as well later tafsir there's tafsir samar fendi, ta'alabi al babawi the best of these later tafsir is an 8 volume work by ismail ibn amir ibn kathir al dimashri or tafsir ibn kathir 8 volumes called tafsir al Quran al abeen tafsir al Quran al abeen ok so the tafsir ibn kathir actually has more emphasis when compared to atabari on sound reports he's really concerned with strong sanat that's why this tafsir is very strong he rejects israeli act in his tafsir he doesn't include them in his tafsir there's a muqtasa written in abridgment by ibn amir it's a lot shorter there's no english translation of any of these two these are the best tafsir ibn kathir tafsir ibn atabari not translated if you go to aditasir.com there's a website for you they're all in arabic on that website aditasir