نشأة مدارس المفسرين وتطورها: إن جمع القرآن يعني حفظه في الصدور وتدوينه في السطور وحفظه من أن يدخله شيء من تغيير أو تحريف أو تبديل، ويعني توضيح ما يلزم توضيحه؛ سواء كان مفردات أو أسباب نزول أو استنباط أحكام أو غير ذلك.
    وإن العرب كانوا في الغالب يفهمون القرآن بمجرد سماعهم له؛ لأنه نزل بلغاتهم وعلى أساليبهم أ أنهم لم يكونوا جميعا على مستوى واحد في الفهم كما أنهم لم يكونوا على درجة واحدة في ملازمة النبي صلى الله عليه وسلم، فهم في فهمه على تفاوت وإن بعض دقائقه لتغيب عن بعضهم ومن هنا نشأت مدارس التفسير وأبز محاضنها ثلاثة: مكة المكرمة، المدينة المنورة، العراق "البصرة والكوفة" فإنهم أعلم الناس بالتفسير لأنهم أصحاب ابن عباس وأصحاب ابن مسعود وأصحاب ابي ابن كعب.  وإن التفسير قد مر بمراحل: مرحلة العهد النبوي، مرحلة الصحابة الكرام، مرحلة التابعين ولكل مرحلة ميزة فمرحلة النبي إنه مرجعها الأساس وبيانه مقدم على كل بيان ويجب الأخذ به ولا يعدل عنه بحال من الأحوال ومميزات تفسير الصحابة: أنهم فسروا ما غمض فهمه فقط وإن اختلافهم في فهم المعاني قليل وأنهم لا يتوسعون في الاستنباط وينعدم فيه الانتصار للمذهب وأنهم لا يأخذون بالإسرائيليات وأن تفسيرهم لم يدون ومميزات مرحلة التابعين: المحافظة على طابع التلقي وظهور الخلاف المذهبي والانتصار له ودخول الاسرائيليات بشكل واسع.
The Origins and Development of Schools of Interpreters: Collecting the Quran means preserving it in the chests and writing it down in lines and preserving it from any change, distortion or alteration, and it means clarifying what needs to be clarified; whether it is vocabulary, reasons for revelation, deriving rulings or other. The Arabs mostly understood the Quran as soon as they heard it; because it was revealed in their languages ​​and according to their methods, and they were not all at the same level of understanding, nor were they at the same level in accompanying the Prophet, may God bless him and grant him peace, so they differed in their understanding of it, and some of its subtleties were absent from some of them. From here, the schools of interpretation emerged and their most prominent incubators were three: Mecca, Medina, and Iraq “Basra and Kufa" because they were the most knowledgeable people in interpretation because they were the companions of Ibn Abbas, the companions of Ibn Masoud and the companions of Abi Ibn Kaab. The interpretation has gone through stages: the stage of the prophetic era, the stage of the noble companions, the stage of the followers, and each stage has a feature. The stage of the Prophet is its main reference and his explanation takes precedence over all explanations and must be taken into account and not deviated from under any circumstances. The features of the interpretation of the companions: they only interpreted what was obscure in understanding and their differences in understanding the meanings were few and they did not expand in deduction and there was no support for the doctrine and they did not take the Israelite stories and their interpretation was not recorded. The features of the stage of the followers: preserving the character of reception and the emergence of sectarian disagreement and support for it and the wide entry of Israelite stories.