syntax, and poetic usage—while avoiding opinion-based interpretation, for an interpretation based on personal opinion and unsupported by evidence is nothing more than an echo of the interpreter’s own inclinations.

Al-Tabarī made clear his method of refraining from speaking about the Quran on the basis of personal opinion when, in the introduction to his commentary, he cited reports forbidding opinion-based interpretation of the Quran. These included the warning of punishment related from the Prophet (peace and blessings be upon him) concerning anyone who speaks about the Quran according to his own opinion, as well as what was reported from Abū Bakr al-Siddīq (may Allah be pleased with him) regarding his profound caution and fear lest he speak about the Quran according to his own opinion.

He then said:

“These reports attest to the soundness of what we have said: any interpretation of the Quran that can be known only through an explicit explanation from the Messenger of Allah (peace and blessings be upon him), or through an indication established by him, may not be addressed by anyone according to his own opinion. Rather, whoever speaks about it according to his own opinion—even if he reaches the very truth in the matter—has erred in doing so, because he spoke on the basis of personal opinion. His arriving at the truth is not that of one who knows with certainty that he is right; it is merely that of a conjecturer acting on supposition. Whoever speaks about the religion of Allah on the basis of supposition says about Allah what he does not know. Allah—glorious is His praise—has forbidden His servants from doing so in His Book, saying:

‘Say, “My Lord has only forbidden indecencies, both open and hidden; sin; unjust aggression; associating with Allah anything for which He has sent down no authority; and saying about Allah what you do not know.”’ (1).

Thus, anyone who offers an interpretation of Allah’s Book that can be known only through the explanation of the Messenger of Allah (peace and blessings be upon him)—whom Allah entrusted with its explanation—speaks without knowledge, even if his interpretation accords with the meaning Allah intended by it; for whoever speaks about it without knowledge says about Allah that of which he has no knowledge.” (2).

Al-Tabarī also clarified what he meant by personal opinion. Some people had misconstrued the reports forbidding opinion-based interpretation of the Quran, going so far as to reject any interpretation of the Quran whatsoever. Abū Jafar al-Tabarī therefore refuted them and cited some reports encouraging the pursuit of knowledge