In the name of Allāh, the Most Gracious, the Most Merciful.
The Qur’an occupies a central and unparalleled place in the life of a Muslim. It is the Book of guidance, the eternal word of Allah (s.w.t.), and the light by which hearts are illuminated and societies are reformed. To read it is an act of worship, to reflect upon it is a source of wisdom, and to live by it is the ultimate purpose of faith. Yet, the Qur’an, with its depth, eloquence, and layers of meaning, calls upon believers not merely to recite its verses, but to ponder them, to seek their significance, and to draw out their enduring message. This process of uncovering and clarifying the meanings of the Qur’an is known as tafsīr—a word that itself means explanation, clarification, and illumination.
Throughout the centuries, Muslim scholars of every generation have engaged in tafsīr. From the earliest companions of the Prophet (s.a.w.), who transmitted what they had directly heard from him, to later scholars who developed methodologies of linguistic analysis, jurisprudential reasoning, philosophical reflection, and spiritual insight, tafsīr has flourished as one of the most important sciences of Islam. It has provided Muslims with guidance in understanding the divine word in the contexts of their own times, while safeguarding the unchanging principles that lie at the heart of revelation.
Yet, as is the case with any deep intellectual and spiritual engagement, differences of interpretation inevitably arose. Some differences were born of diverse linguistic possibilities, others of theological commitments, still others of the historical circumstances in which exegetes lived. Over time, these differences gave rise to a vast treasury of tafsīr works, each contributing its own voice to the symphony of Qur’anic interpretation. Far from being a weakness, this diversity reflects the Qur’an’s inexhaustible richness and its capacity to speak to human beings across generations and cultures.
The aim of this study is to present a comparison of the works of some prominent Muslim exegetes with respect to selected Qur’anic verses that have been the subject of divisions and discussions among Muslims. By setting these interpretations side by side, this study hopes to shed light on both the points of divergence and the underlying principles of unity that govern a faithful engagement with the Qur’an. Such a comparative approach allows us to appreciate the intellectual depth of the exegetical tradition, while also guiding us toward sound principles for our own reflection. While comparative analysis appears within many tafsīr works, this study seeks to present a focused, verse-centered comparison of major exegetical voices—something rarely attempted as an independent genre.
But any comparison of tafsīr must be guided by certain foundations. Five key principles are particularly important, and they form the backbone of this study.
First, the Qur’an must be allowed to explain itself. Allah (s.w.t.) says:
“…and We have revealed the Book to you explaining clearly everything, and a guidance and mercy and good news for those who submit” (16:89).
The exegete, therefore, must begin from the Qur’an itself, connecting verses to their counterparts, discerning recurring themes, and allowing the divine word to shed light on its own meanings. This principle ensures that the interpretation remains anchored in revelation rather than external speculation.
Second, no interpretation should contradict the Qur’an as a whole. The Book itself declares:
“Do they not then meditate on the Qur’an? And if it were from any other than Allah, they would have found in it many a discrepancy” (4:82).
A tafsīr that isolates a single verse and interprets it in a manner that undermines the Qur’an’s overall message cannot be sound. Instead, coherence, harmony, and unity must be sought—for the Qur’an is one discourse, revealed by the One Lord.
Third, while reports and traditions (ahādīth) may serve as valuable aids in clarifying circumstances of revelation or elaborating on particular points, their authority must always be weighed against the Qur’an itself. A report that contradicts the clear text of the Qur’an cannot be accepted as a valid source of interpretation. The Qur’an is the criterion (furqān), and it is through the Qur’an that traditions themselves are to be tested.
Fourth, context is essential. No verse should be torn from its surrounding passage, nor should an isolated phrase be given a meaning that contradicts its broader discourse. The Qur’an was revealed in coherent surahs, each with its own structure and thematic unity. To disregard context is to risk distorting the divine message.
Fifth, ambiguous verses (mutashābihāt) must be understood in the light of decisive verses (muḥkamāt). As the Qur’an states:
“He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical…” (3:7).
Those firmly rooted in knowledge recognize this principle, affirming that the Qur’an in its entirety is from Allah (s.w.t.) and that true understanding requires both humility and discernment.
With these principles in mind, the present work turns to the voices of six distinguished exegetes: Ibn Kathīr and al-Qurṭubī from the 13th century, al-Rāzī and al-Ṭabarsī from the classical tradition, and Sayyid Mawdūdī and ʿAllāmah Ṭabāṭabāʾī from the 20th century. Each exegete represents a unique intellectual heritage. Ibn Kathīr, with his reliance on transmitted reports, stands as a representative of the classical Sunni tradition. Al-Qurṭubī, with his juridical focus, brings the insights of legal reasoning into the realm of tafsīr. Al-Rāzī, renowned for his encyclopedic commentary, integrates philosophical reasoning with kalām and theological debate, offering a rationalist dimension to Qur’anic exegesis. Al-Ṭabarsī, as a leading Imāmī exegete, combines linguistic precision, juristic insight, and attention to sectarian debates, giving his tafsīr both breadth and depth. In the modern period, Mawdūdī sought to connect the Qur’an with contemporary social and political realities, while ʿAllāmah Ṭabāṭabāʾī, with his penetrating philosophical and theological approach, revitalized Qur’anic discourse for a new age.
By comparing their interpretations of selected verses, this study highlights both their differences and their shared commitment to uncovering the meaning of Allah’s word.
The purpose of such comparison is not to rank one above the other, nor to close the door on discussion. Rather, it is to illustrate the range of possibilities within tafsīr, to encourage critical engagement, and to remind us of the principles that safeguard interpretation from error.
In our own time—marked by both unprecedented access to knowledge and widespread confusion—the need for careful, principled, and comparative study of the Qur’an is greater than ever. Readers of this study are invited not merely to observe what the exegetes have said, but to enter into the conversation, to reflect deeply, and to allow the Qur’an itself to speak.
At the end of each verse examined through the lens of the six exegetes, a critical reflection is drawn. These conclusions are not meant to silence the diversity of thought, but rather to weigh the interpretations against the Qur’an’s own standards and principles. In doing so, this study seeks to highlight what is most consistent with the spirit of the Qur’an, while also exposing areas where interpretations may falter when measured against the divine word. This critical engagement, it is hoped, will provide clarity for the reader and serve as a guide in navigating the vast ocean of tafsīr literature.
May this work be a means of drawing us closer to the divine word, deepening our appreciation of the Qur’an’s guidance, and renewing our commitment to live by its message. For the Qur’an is not a book to be left on a shelf or recited without thought; it is the living speech of Allah (s.w.t.), a light for every age, and the firmest rope that connects creation to its Creator.
Disclaimer
Some of the tafsīr works referenced in this study are not fully available in English. In such cases, the relevant passages have been translated directly from the original Arabic sources and then summarised for the purposes of comparative analysis.
While every effort has been made to ensure accuracy and fidelity to the original texts, these translations and summaries remain human efforts and are therefore susceptible to inadvertent errors, imprecision, or limitations in conveying the full depth and nuance of the original language. As such, they should not be treated as definitive or authoritative substitutes for the original Arabic works.
Readers are strongly encouraged, wherever possible, to consult the original tafsīr texts in Arabic for a more complete and precise understanding of the exegetes’ views. The translations and summaries provided on this website are intended to facilitate study, comparison, and reflection, not to replace direct engagement with the primary sources.
The analyses and reflections presented in this study represent the understanding and judgment of the authors, based on the stated methodological principles. They do not claim infallibility, nor do they seek to impose a singular or final interpretation. Rather, they aim to assist readers in navigating the diversity of Qur’anic exegesis with greater clarity, awareness, and discernment.
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