The English translation of Volume 2 is primarily the work of Dr. John Cooper (late of Oxford University) and a team of editors under the Great Commentaries of the Holy Qur’an series (published by Oxford University Press in association with the Royal Aal al-Bayt Institute for Islamic Thought). The translation is unique because it attempts to preserve the isnad format in English, often using the passive voice ("It was reported to us that..."). This creates a formal, archaic tone that feels appropriate to the classical text. Marginal glosses provide page references to the original Arabic, allowing bilingual scholars to cross-reference easily.
Al-Tabari provides the Asbab al-Nuzul (reasons for revelation). He explains why a certain verse was revealed, allowing readers to understand the specific community context of a verse rather than applying it broadly without context. B. Stories of the Prophets (Qisas al-Anbiya)
Volume 2 focuses primarily on the middle and latter portions of , dealing with the establishment of the first Muslim community in Medina. 1. The Change of the Qibla
The continuation of the story of Prophet Moses and the Children of Israel. The building of the Kaaba by Abraham and Ishmael. 3. The Concept of Abrogation (Naskh)
This volume contains the foundational commentary on dietary laws, the prohibition of intoxicants, laws of inheritance, and the parameters of retaliation (Qisas) in cases of homicide. Al-Tabari’s legal acumen shines here as he balances linguistic precision with the overarching objectives of Islamic law (Maqasid).
Born in Amol, Tabaristan (modern-day Iran) around 839 CE, al-Tabari was a polymath of the highest order. He mastered Islamic jurisprudence (fiqh), history, and prophetic traditions (Hadith). His methodology transformed the science of tafsir from a fragmented oral tradition into a rigorous, systematic academic discipline.
Unlike modern devotional booklets, Al-Tabari’s Volume 2 is a legal minefield. He dissects Al-Baqarah 183-187 (fasting) with granular detail:
Compare Al-Tabari's conclusions with like Ibn Kathir.
Al-Tabari uses Volume 2 to provide deep historical context regarding the Prophet Moses.
“The Commentary on the Qur’an, Vol. 2 by Al‑tabari” is far more than a book; it is a carefully crafted gateway into one of the most monumental intellectual achievements in human history. Through the dedicated translation of Scott C. Lucas, the profound methodology of Imam al‑Ṭabarī—his meticulous collection of traditions, his rigorous linguistic analysis, and his systematic weighing of diverse opinions—is made available to an English‑speaking audience.
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). is therefore less of a personal reflection and more of a legal deposition of the early Muslim community’s consensus.
Al‑Ṭabarī’s magnum opus, whose full title is Jāmiʿ al‑bayān ʿan taʾwīl āy al‑Qurʾān (“The Comprehensive Exposition of the Interpretation of the Verses of the Qur’an”), is popularly known simply as Tafsir al‑Ṭabarī . This work holds a unique and unassailable position in Islamic scholarship. It is widely recognized as the . Completed around 883 CE, it immediately won high regard and has retained its importance for scholars to the present day.
The English translation of Volume 2 is primarily the work of Dr. John Cooper (late of Oxford University) and a team of editors under the Great Commentaries of the Holy Qur’an series (published by Oxford University Press in association with the Royal Aal al-Bayt Institute for Islamic Thought). The translation is unique because it attempts to preserve the isnad format in English, often using the passive voice ("It was reported to us that..."). This creates a formal, archaic tone that feels appropriate to the classical text. Marginal glosses provide page references to the original Arabic, allowing bilingual scholars to cross-reference easily.
Al-Tabari provides the Asbab al-Nuzul (reasons for revelation). He explains why a certain verse was revealed, allowing readers to understand the specific community context of a verse rather than applying it broadly without context. B. Stories of the Prophets (Qisas al-Anbiya)
Volume 2 focuses primarily on the middle and latter portions of , dealing with the establishment of the first Muslim community in Medina. 1. The Change of the Qibla
The continuation of the story of Prophet Moses and the Children of Israel. The building of the Kaaba by Abraham and Ishmael. 3. The Concept of Abrogation (Naskh)
This volume contains the foundational commentary on dietary laws, the prohibition of intoxicants, laws of inheritance, and the parameters of retaliation (Qisas) in cases of homicide. Al-Tabari’s legal acumen shines here as he balances linguistic precision with the overarching objectives of Islamic law (Maqasid).
Born in Amol, Tabaristan (modern-day Iran) around 839 CE, al-Tabari was a polymath of the highest order. He mastered Islamic jurisprudence (fiqh), history, and prophetic traditions (Hadith). His methodology transformed the science of tafsir from a fragmented oral tradition into a rigorous, systematic academic discipline.
Unlike modern devotional booklets, Al-Tabari’s Volume 2 is a legal minefield. He dissects Al-Baqarah 183-187 (fasting) with granular detail:
Compare Al-Tabari's conclusions with like Ibn Kathir.
Al-Tabari uses Volume 2 to provide deep historical context regarding the Prophet Moses.
“The Commentary on the Qur’an, Vol. 2 by Al‑tabari” is far more than a book; it is a carefully crafted gateway into one of the most monumental intellectual achievements in human history. Through the dedicated translation of Scott C. Lucas, the profound methodology of Imam al‑Ṭabarī—his meticulous collection of traditions, his rigorous linguistic analysis, and his systematic weighing of diverse opinions—is made available to an English‑speaking audience.
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). is therefore less of a personal reflection and more of a legal deposition of the early Muslim community’s consensus.
Al‑Ṭabarī’s magnum opus, whose full title is Jāmiʿ al‑bayān ʿan taʾwīl āy al‑Qurʾān (“The Comprehensive Exposition of the Interpretation of the Verses of the Qur’an”), is popularly known simply as Tafsir al‑Ṭabarī . This work holds a unique and unassailable position in Islamic scholarship. It is widely recognized as the . Completed around 883 CE, it immediately won high regard and has retained its importance for scholars to the present day.