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بخشی از متن فایل پاورپوینت کامل History of the commentators of the Qur`an :

After the death of the Prophet a group of his companions, including Ubayy ibn Ka”b, “Abd Allah ibn Mas”ud, Jabir ibn “Abd Allah al-Ansari, Abu Sa”id al-Khudri, “Abd Allah ibn al-Zubayr, “Abd Allah ibn “Umar, Anas, Abu Hurayrah, Abu Musa, and, above all, the famous “Abd Allah ibn “Abbas, were occupied with the Science of Commentary. Just as they had heard the Prophet explaining the meanings of the verses, they would transmit it orally to other trustworthy persons.
The traditions specifically concerned with the subject of Qur”anic verses number over two hundred and forty; many were transmitted through weak chains of transmission and the texts of some have been rejected as incorrect or forged. Sometimes the transmission would include commentaries based on personal judgements rather than on a narration of the actual sayings, hadiths, from the Prophet.
The later Sunni commentators considered this kind of commentary as part of the body of Sayings of The Prophet, since the companions were learned in the science of Qur”anic commentary. They argued that these companions had acquired their knowledge of this science from the Prophet himself and that it was unlikely they would say anything which they themselves had invented.
There is, however, no absolute proof for their reasoning. A large proportion of these sayings, or traditions, about the reasons and historical circumstances of the revelation of verses do not possess an acceptable chain of narration. It should be noted that many of the narrators like Ka”b al-Akhbar, were learned companions who had belonged to the Jewish faith before accepting Islam.
Moreover, it should not be overlooked that Ibn Abbas usually expressed the meanings of verses in poetry. In one of his narrations over two hundred questions of Nafi” ibn al-Azraq are replied to in the form of poetry; al-Suyuti in his book, al-Itqan, related one hundred and ninety of these questions.
It is evident, therefore, that many of the narrations made by the commentators amongst the companions cannot be counted as actual narrations from the Prophet himself; therefore, such additional material related by the companions must be rejected.
The second group of commentators were the companions of the followers (tabi”un), who were the students of the compan- ions. Amongst them we find Mujahid, Sa”id ibn Jubayr, “Ikrimah and Dahhak. Also from this group were Hasan al-Basri, “Ata” ibn Abi Rabah,, “Ata” ibn Abi Muslim, Abu al-“Aliyah, Muhammad ibn Ka”b al-Qurazi, Qatadah, “Atiyah, Zayd ibn Aslam, Ta”us al-Yamani.
The third group were comprised of the students of the second group, namely, Rabi ibn Anas, “Abd al-Rahman ibn Zayd ibn Aslam, Abu Salih al-Kalbi and others. The tabi”un sometimes narrated the commentary on a verse as a tradition of the Prophet or of the companions and, sometimes, they explained its meaning without attributing a narrator to the source, this they did especially when there was any doubt as to the identity of the narrator. The later commentators treat these narrations as traditions of the Prophet, but count them as mawquf in their science of the levels of hadiths (that is as a tradition whose chain of narration does not reach back to the Prophet) .
The fourth group comprised the first compilers of commentaries, like Sufyan ibn “Uyaynah, Waki” ibn al-Jarrah, Shu”bah al-Hajjaj and “Abd ibn Humayd; others from this group include Ibn Jarir al-Tabari, the author of the famous Qur”anic Commentary.”
This group recorded the sayings of the companions and the followers of the companions with a chain of narrators in their works of commentary; they avoided expressing personal opinions except, perhaps, Ibn Jarir al-Tabari who sometimes expressed his views by indicating his preference when discus- sing two similar traditions. The basis of the work of later groups may be traced to this group.
The fifth group omitted the chain of narrators in their writings and contented themselves with a simple relation of the text of the traditions. Some scholars regard these commentators as the source of varying views in the commentaries by connecting many traditions to a companion or a follower without verifying their validity or mentioning their chain of narration. Consequently, confusion has arisen allowing many false traditions to enter the body of traditions, thus undermining the reputation of this section of hadith literature.
Careful examination of the chains of transmission of the traditions leaves one in doubt as to the extent of the deceitful additions and false testimonies. Many conflicting traditions can be traced to one companion or follower and many traditions, which are complete fabrications, may be found amongst this body of narrations.
Thus reasons for the revelation of a particular verse, including the abrogating and abrogated verses, do not seem to ac- cord with the actual order of the verses. No more than one or two of the traditions are found to be acceptable when submitted to such an examination.
It is for this reason that Imam Ahmad ibn Hanbal, who himself was born before this generation of narrators, said, “Three things have no sound basis: military virtues, bloody battles and the traditions pertaining to Qur”ani