This article aims to analyze the interpretation of the Quran based on the opinions of the Prophet's companions (Sahabat). This research is essential because the Sahabat were the first generation of Islam, through whom the Quran and its interpretation were transmitted to subsequent generations. The study employs a qualitative methodology with a literature review approach. Research data is collected from various sources, including Quranic exegesis literature, usul al-tafsir (principles of interpretation), and relevant journal articles that pertain to the history of Quranic interpretation during the time of the Prophet's companions, in order to provide a comprehensive overview. Additionally, it considers the viewpoints of both classical and contemporary exegetes. The study reveals several key findings. Firstly, the method of interpretation employed by the Sahabat was a global (ijmali) approach, while the technique used was interpretation. Secondly, the sources of interpretation used by the Prophet's companions included the Quran itself, hadith (Prophet's sayings), ijtihad (independent legal reasoning) or istinbath (drawing inferences through language, culture, and the customary practices of the Arab people), as well as stories from the People of the Book (Jews and Christians), known as isrāiliyyat. These various sources led to diverse interpretations among the Sahabat. Thirdly, the interpretations of the Sahabat can be categorized into tafsir bi al-ma'thsūr (narrative exegesis) and, to some extent, tafsir bi al-ra'yi (interpretation based on reasoning). Sahabat's narrative exegesis involves explanations related to the reasons for the revelation of Quranic verses (asbab al-nuzul), accounts of the past (the stories of the Prophets and righteous individuals), and accounts of the future (the events of the Day of Judgment, the intermediate realm, Paradise, Hell, and so forth). Meanwhile, Sahabat's interpretation based on reasoning is derived from ijtihad and their understanding of the Arabic language. When the Sahabat reached a consensus (ijmak) on the interpretation of a verse, it held the status of marfu' (authentic). In contrast, interpretations of the Sahabat that originated from the People of the Book fall under the category of isrāiliyyat and are not considered a genuine source of interpretation by the Sahabat. The Sahabat cited the People of the Book for historical and narrative purposes, not for Quranic exegesis.