In the early period, religious knowledge was intertwined and each science was not evaluated in its own field. The knowledge accumulation of scholars covering many fields is contained in narrations. This accumulation is found in the tafsir books of commentators such as Muqātil b. Sulaymān (d. 150/767) and Tabari (d. 310/923), in the hadith books of hadith scholars such as Bukhāri (d. 256/870) and Muslim (d. 261/875), both within the sections and in the explanations of the relevant verses. When we look at the narrations of early scholars, we see that they are not referred to as hadith scholars, fiqh scholars or commentators. The individuals whose names have gained reputation for reliability in the sources in question have made an indisputable contribution to the branch of science to which they will be referred. Therefore, it is a natural result of the process that the names that stand out in the first layers were referred to as fiqh, hadith or exegetes in the period when each science began to be evaluated in its own field. In our study, we have examined Ibn Jurayj, one of the scholars who lived at the end of the first century of the Hijra and the first half of the second century and became famous for his knowledge, who constituted an important link in the chain of narrations. ʿAbd al-Malik b. ʿAbd al-ʿAzīz Ibn Jurayj was a scholar from the Tabi’in class who was born in Mecca in 80 AH. Abu’l-Walīd and Abu’l-Khālid are his two famous epithets. He passed away in 150 AH. When the studies that examine Ibn Jurayj are examined, his hadith-related nature is emphasized. However, it is seen that his narrations related to the field of interpretation have not been sufficiently addressed. In his narrations, there is information on almost every field of Islamic sciences that would later be systematically divided into branches. In this context, we wanted to emphasize the exegetical aspect of Ibn Jurayj by conducting a research on his exegetical narrations. While conducting a study on his exegetical narrations, we identified examples that included information on the sub-branches of the Quranic sciences. In this context, we conducted a study of Ibn Jurayj’s exegetical narratives, emphasizing his exegetical nature. While examining the tafsir narrations, examples containing information on the sub-branches of the Qur’ānic sciences were identified. We endeavored to present narrations that addressed numerous sub-headings within the Quranic sciences, such as Asbāb-Nuzūl, Nāsikh-Mansūkh, Isrāʾīliyyāt, Fawat-ihu’s-suwar, and Ahkām al- Qurʾān. In this paper, we have been content with giving one example under each main heading, as we are concerned that citing examples from all disciplines would expand the scope of our work too much. We attempted to approach the topic using a descriptive method, providing analysis and evaluation. As a result of the research on the narrations of Ibn Jurayj, it is found that he accepted naskh, that he had narrations of recitations that were not in the same category as well as the famous and mutawatir recitations, that the muqattaa letters, which are considered as mutashabihat, expressed some meanings and that he had narrations related to Isrāʾīliyyāt. In addition, it was understood that Ibn Jurayj did not pay attention to some conditions that would cause the narration to be considered weak.