What are the tafsirs that are recommended for reading, and what is the comment on Tafsir al-Jalalayn regarding Isra'iliyyat and observations?
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The questioner : Your Eminence, regarding the summer vacation, it would be desirable if you would guide us to some books of tafsir that you recommend reading, which are free from Isra'iliyyat and fabrications. What is your comment on *Tafsir al-Jalalayn* in terms of Isra'iliyyat and some observations? May Allah reward you with good?
The Shaykh : Do you want to read it for the general public and not for yourself?
The questioner : On the basis that I recommend it to the youth.
The Shaykh : And not for yourself, and not for yourself, you?
The questioner : Yes.
The Shaykh : I see that one of the best tafsirs is the tafsir of Shaykh Abd al-Rahman ibn Sa'di (may Allah have mercy on him), despite the fact that in some verses he abbreviates in a way that is deficient, or perhaps he omits them and does not speak about them, but this is little. However, it contains benefits that you hardly find in others, so it is suitable for the student of knowledge. And the deficiency in it can be compensated for by a person reviewing *Tafsir Ibn Kathir* or others, such as *Fath al-Qadir* by al-Shawkani, even though it has what it has, but it is good, yes.
The questioner : Is it suitable for the general public?
The Shaykh : No, what is suitable for the general public is the tafsir of Shaykh Abd al-Rahman ibn Sa'di, because it has no Isra'iliyyat, no chains of narration, and nothing at all.
The questioner : Your comment on *al-Jalalayn* in terms of what it is?
The Shaykh : *Tafsir al-Jalalayn* is good for the student of knowledge, because it is in fact a summary. And as you know, it follows the methodology of the Asha'irah in the issue of attributes, so it is not to be trusted, rather its statement is to be rejected. But in other matters, it is very good, its composition of the Qur'an and its pointing out in concise words to matters that are hidden from those who read it from among the people of knowledge. So if *al-Futuhat al-Ilahiyyah*, which is known as the marginalia of al-Jamal, is combined with al-Jalalayn, it is good, yes.
The Shaykh : Do you want to read it for the general public and not for yourself?
The questioner : On the basis that I recommend it to the youth.
The Shaykh : And not for yourself, and not for yourself, you?
The questioner : Yes.
The Shaykh : I see that one of the best tafsirs is the tafsir of Shaykh Abd al-Rahman ibn Sa'di (may Allah have mercy on him), despite the fact that in some verses he abbreviates in a way that is deficient, or perhaps he omits them and does not speak about them, but this is little. However, it contains benefits that you hardly find in others, so it is suitable for the student of knowledge. And the deficiency in it can be compensated for by a person reviewing *Tafsir Ibn Kathir* or others, such as *Fath al-Qadir* by al-Shawkani, even though it has what it has, but it is good, yes.
The questioner : Is it suitable for the general public?
The Shaykh : No, what is suitable for the general public is the tafsir of Shaykh Abd al-Rahman ibn Sa'di, because it has no Isra'iliyyat, no chains of narration, and nothing at all.
The questioner : Your comment on *al-Jalalayn* in terms of what it is?
The Shaykh : *Tafsir al-Jalalayn* is good for the student of knowledge, because it is in fact a summary. And as you know, it follows the methodology of the Asha'irah in the issue of attributes, so it is not to be trusted, rather its statement is to be rejected. But in other matters, it is very good, its composition of the Qur'an and its pointing out in concise words to matters that are hidden from those who read it from among the people of knowledge. So if *al-Futuhat al-Ilahiyyah*, which is known as the marginalia of al-Jamal, is combined with al-Jalalayn, it is good, yes.