Alkur'ani, kamar kowane littafi na doka da ruhaniyya, yana bukatar tafsiri. Tafsirin Alkur'ani, wanda a harshen Larabci ake kira tafsir, a takaice ilimi ne ta hanyar da mutum yake kara fahimtar Alkur'ani da kuma sanin umarninsa da hikimarsa.6 Tafsirin Alkur'ani reshe ne na ilimi wanda ke magana kan "hanyar isar da kalmomin Alkur'ani, fassararsu, sifofinsu na kowane daya da na hade, da kuma muhimmancinsu."7 Wannan ilimi ne ake fahimtar Alkur'ani da shi, a bayyana ma'anoninsa, a kuma fitar da hukunce-hukuncensa. Ta haka ne Alkur'ani ya zama mai sauki ga mai karatu kuma mai iya fahimta.

The Qur’an, like any other legislative and spiritual book, requires exegesis. Qur’anic exegesis, known as tafsir in Arabic, is essentially the knowledge through which one increases an understanding of the Qur’an and a comprehension of its commandments and wisdom.6 Qur’anic exegesis is a branch of knowledge dealing with “the method of the delivery of the words of the Qur’an, their interpretation, their individual and composite forms and expediencies.” 7 It is this science by which the Qur’an is understood, its meanings explained and its rulings derived. Thus the Qur’an is made accessible and intelligible to the reader.

Waɗannan su ne tushen tafsirin Alƙur'ani da malaman tafsiri suke amfani da su wajen fassara Alƙur'ani.

What follows are the sources of qur’anic exegesis used by exegetes to interpret the Qur’an:

Tushen tafsiri na farko shi ne Alkur'ani kansa. Ayoyi da yawa a cikin Alkur'ani suna yabawa da bayyana ma'anar wasu ayoyi.8

The first source of exegesis is the Qur’an itself. Many verses in the Qur’an compliment and clarify the meaning of other verses8

Wannan amfani da dangantakar rubutu da juna (intertextuality) ana ɗaukarsa muhimmi a nazarin harshe.9

This use of intertextuality is considered significant in the study of linguistics9

Ga misali na yadda Alkur'ani ke bayyana kansa ta hanyar ayoyi masu dangantaka da juna:

The following is an example of the Qur’an explaining itself through relevant verses:

a. "Hanyar waɗanda Ka yi wa ni'ima" ba a bayyana ta anan ba, amma daga baya an yi bayani a kanta a wata aya ta Alƙur'ani. [See below]

a. “The path of those you have favoured” is here unexplained but then elaborated upon in a verse elsewhere in the Qur’an. 10 [See below]

b. "Waɗanda Allah ya yi wa falala, kamar Annabawa, masu gaskiya, shahidai da adalai. Waɗannan abokan zama ne masu kyau."

b. “Those whom God has favoured, such as the Prophets, loyal persons, martyrs and honourable men. How fine are such companions”

Majiyya ta biyu ita ce hadisan Annabi Muhammadu ﷺ 12. Alƙur'ani sau da yawa yana ambaton rawar da Annabi ﷺ ke takawa ta bayyana Alƙur'ani da magana da aiki. 13

The second source is the traditions of the Prophet Muhammad ﷺ 12. The Qur’an often mentions the Prophet’s ﷺrole of expounding upon the Qur’an in word and deed. 13

Majiyar ta uku ita ce bayanan sahabbai na Manzon Allah ﷺ, waɗanda suka koyi Alkur'ani kai tsaye daga gare shi. Yawancinsu sun sadaukar da rayuwarsu gaba ɗaya wajen nazarin Alkur'ani, tafsirinsa da ilimin da ke da alaƙa da shi. 14

The third source is the explanations of the companions of the Prophet ﷺ, who learnt the Qur’an directly from him. Many of them devoted their entire lives to studying the Qur’an, its exegesis and related knowledge. 14

Wata majiya ta tafsiri kuma ita ce harshen Larabci wanda aka saukar da Alƙur'ani da shi. Ana fassara ayar ta hanyar amfani da harshen Larabci a matsayin kayan nazari idan sauran majiyoyi ba su bayar da tafsiri ba.

Another source of exegesis is the Arabic language in which the Qur’an was revealed. A verse is interpreted using the Arabic language as a tool for analysis if the other sources do not offer an interpretation.