commentary. The claim that Ibn Abī Najīh’s transmission from Mujāhid is not authentic is answered as follows:

The commentary transmitted by Ibn Abī Najīh from Mujāhid is among the most authentic Quranic commentaries. Indeed, no commentary available to Quranic scholars surpasses it in authenticity; others may, at most, equal it. Moreover, it is corroborated by Mujāhid’s statement: “I went through the Quran with Ibn ‘Abbās, stopping him at every verse and asking him about it.”

Furthermore, Ubayy ibn Ka‘b (may Allah be pleased with him) was known to explain the ambiguous passages of the Quran. For example, he explained Allah’s words:

“Then We sent to her Our Spirit,”

and His words:

“Allah is the Light of the heavens and the earth,”

and:

“And when your Lord took,”

as well as other passages. These explanations are well known through chains of transmission from him and are more firmly established than this reading, for which no chain of transmission is known. He would also answer questions about ambiguous meanings in the Quran, as when ‘Umar questioned him; he was also asked about the Night of Decree.

As for his statement, “Allah revealed what is stated in general terms so that the believer might believe in it,” the response is: This is true. But does the Quran, the Sunnah, or any statement of the early scholars say that the prophets, angels, and Companions do not understand that general wording? Or do the scholars agree that the meaning of what is stated in general terms in the Quran is understood, and that what remains unspecified in it is recognized? Such is the example given concerning the time of the Hour. All Muslims understand the meaning of Allah’s words concerning the Hour: that it will certainly come, and that Allah alone knows its time and has disclosed it to no one. Hence, “the Prophet (may Allah bless him and grant him peace) said