10.1 Tafsīr (Tafsirin Alƙur'ani) - Halin Musulunci | Quran Course

10.1 Tafsīr (Tafsirin Alƙur'ani) - Halin Musulunci | Quran Course

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10.1 Tafsīr (Tafsirin Alƙur'ani)

10.1 Tafsīr (qur’ānic Exegesis)

by Sheikh Taqīuddīn An-Nabahānī3 min readViewed 114 times

Kalmar tafsīr tana fitowa daga kalmar taf'eel daga kalmar al-fasr wadda ke nufin bayani. Kana cewa: na bayyana abin (ba tare da furta shaddar ba), 'afsuruhu fasran', kuma na bayyana shi (da shaddar): 'ufassiruhu tafsīran' lokacin da ka bayyana shi. Bambanci tsakanin tafsīr da ta'weel shi ne tafsīr bayanin abin da ake nufi ta hanyar kalmomi ne, ta'weel kuma bayanin abin da ake nufi ta hanyar ma'ana ne. Ana zaɓar kalmar tafsīr idan ana magana kan bayanin ayoyin Alƙur'ani. Alƙur'ani an saukar da shi cikin harshen Larabci, don haka maganganunsa Larabci ne, har da kalmomin da asalinsu na waje ne kamar istabraq (siliki mai kauri). An mayar da su Larabci bisa ƙa'idodin harshen Larabci, suka zama wani ɓangare na maganganun Larabawa. Salon Alƙur'ani shi ne sanannen salon Larabawa a magana. Ya ce:

The word tafsīr is the form taf'eel from the word al-fasr which means to explain (bayan). You say I explained the thing (without pronouncing the tashdeed), 'afsuruhu fasran', and I explained it (with the tashdeed); 'ufassiruhu tafsīran' when you explained it. The difference between tafsīr and ta'weel is that tafsīr is the explanation of what is intended by the wording and ta'weel is the explanation of what is intended by the meaning. The word tafsīr is chosen when applying to the explanation of the verses of the Qur’ān. The Qur’ān has been revealed in the Arabic language so its expressions are Arabic, including the expressions which are of a foreign origin like istabraq (brocade). It is has been Arabized according to the principles of Arabic and it became part of the Arabic expressions. The style of the Qur’ān is the well-known way of Arabs in their speech. He  said:

Larabawa sun kasance suna karanta shi, suna fahimtar ƙarfin fasaharsa da kyawun harshensa, kuma suna fahimtar ma'anoninsa. Amma ba duk Larabawa ne za su iya kusantar dukan Alƙur'ani ba, waɗanda za su fahimce shi gaba ɗaya da kuma musamman ta hanyar kawai sauraronsa, domin saukar da Alƙur'ani cikin harshen Larabawa ba ya nufin cewa dukan Larabawa za su fahimci kalmominsa da jumlolinsa ba. Kamar yadda ba kowane littafi da aka rubuta cikin wani harshe ne mutanen wannan harshe za su iya fahimta ba. Fahimtar littafi ba ta bukatar harshe kaɗai ba, har ma da matakin hankali wajen fahimta da sanin abin da ake nufi, wanda ya dace da matakin girma da darajar littafin. Gaskiyar al'amari a lokacin da ake saukar da Alƙur'ani ita ce, ba duk Larabawa ne suka iya fahimtar Alƙur'ani gaba ɗaya da kuma musamman ba. A maimakon haka, sun kasance suna bambanta a fahimtarsu gwargwadon matakin hankalinsu. Saboda wannan dalili, ikon Sahabbai na bayyanawa da fahimtar Alƙur'ani ya bambanta, saboda rashin daidaito a fahimtarsu ta harshen Larabci, da kuma rashin daidaito a basira da fahimta. Ba dukan Larabawa ne suka fahimci maganganun Alƙur'ani da ma'anoninsu ba. Anas ɗan Malik ya ruwaito cewa wani mutum ya tambayi Umar ɗan Khaɗɗab game da faɗinsa (SWT):

The Arabs used to recite it, comprehend the strength of its eloquence and understand its meanings. But not all of the Qur’ān can be approached by all Arabs who would understand it generally and specifically just by merely listening to it because by revealing the Qur’ān in the language of the Arabs does not mean that all Arabs will understand its words and phrases. Since not every book written in a certain language can be understood by the people of that language. The understanding of a book does not require language only but also a level of intellect in understanding and comprehension which agrees with the level and elevation of the book. The reality of the Arabs when the Qur’ān was being revealed was that not all of them were able to understand the Qur’ān generally and specifically. Rather, they used to differ in their understanding according to their intellectual elevation. Because of that reason the Sahabah's ability to explain and understand the Qur’ān was at variance due to the disparity of their understanding of the Arabic language and also due to the disparity in their intelligence and comprehension. The Qur’ānic expressions themselves and their meanings were not all understood by all Arabs. Anas ibn Malik narrated that a man asked 'Umar ibn al-Khattab about His  saying:

Kuma irin waɗannan ayoyi waɗanda ke nuna ma'anoni sanannu, akwai wasu ayoyi waɗanda fahimtarsu tana buƙatar sanin dalilan saukarsu.

And other such verses which point to well known meanings, there are other verses whose understanding requires knowledge of the causes of revelation.

Akwai ayoyi a cikin Alkur'ani waɗanda suke muhkamai (bayyanannu) kuma a bayyane suke a ma'ana. Su ne musamman ayoyin Makkah waɗanda suke magana akan tushen addini ta fuskar 'aqidah, da kuma ayoyin da suke magana akan tushen hukunce-hukunce, wato ayoyin Madina, musamman waɗanda suka shafi mu'amalloli, hukunce-hukuncen laifuka ('uqubat) da shaidu (bayyinat). Haka nan akwai mutashabihan (ayoyi masu ma'ana mai rikitarwa) a cikin Alkur'ani, waɗanda ma'anarsu ba ta bayyana ga mutane da yawa, musamman ayoyin da ke da ma'anoni da dama, ko kuma waɗanda ke buƙatar barin ma'anarsu ta zahiri zuwa wata ma'ana, saboda sabani da 'aqidah wadda dole ta kasance kubutacciya daga abubuwan da ke ba Allah siffar halitta.

There are verses in the Qur’ān which are muhkam (explicit) and clear in meaning. They are the verses especially the Makkan verses which pertain to the fundamentals of the deen in terms of the ‘aqīdah and the verses which pertain to the fundamentals of the rules which are the Madinan verses, especially those related to transactions (mu'amalat), punishments ('uqubat) and testimonies (bayyinat). There are mutashabihat (ambiguous) verses as well in the Qur’ān which are ambiguous in meaning for many people, especially the verses that are open to a number of meanings or necessitates leaving the apparent meaning for another meaning because of the contradiction with the creed which should be free of anthropomorphic elements.

Duk da cewa Sahabbai ne suka fi kowa iya fahimtar Alqur'ani, saboda sun fi kowa ilimin harshen Larabci, kuma sun shaida yanayi da abubuwan da aka saukar da Alqur'ani a kansu, sun sami sabani a fahimtarsu, kuma sun bambanta wajen iya bayanin (tafsiri) Alqur'ani, saboda bambancin matakin sanin harshen Larabci da kuma bambancin kusancinsu da Manzon Allah ﷺ. Mashahuran masu tafsiri daga cikin Sahabbai sune: Ali ibn Abi Talib, Abdullahi ibn Abbas, Abdullahi ibn Mas'ud da Ubayyu ibn Ka'b; su hudu ne suka fi yada ilimin tafsiri zuwa biranen Musulunci daban-daban. Abin da ya ba su damar samun zurfin ilimin tafsiri shi ne karfin fahimtarsu ga harshen Larabci, sanin salon balaga da siffofinsa, zamansu tare da Manzon Allah ﷺ da kusancinsu da shi, wanda ya ba su damar sanin abubuwan da aka saukar da ayoyin Alqur'ani saboda su, da kuma hankali da basira, wanda ya ba su damar hada ma'anoni tare ta hanya mafi kyau, har su kai ga sakamako daidai. Saboda haka, ba su kaucewa yin ijtihadi wajen fahimtar Alqur'ani ba bisa abin da hankali ke bukata. Hakika, sun yi ijtihadi a tafsiri, suka yi magana a kansa cikin ra'ayoyinsu (ijtihadansu), kuma suka yanke hukunci bisa abin da suka kai ga fahimta da ijtihadinsu. Saboda haka, tafsirin wadannan mutane ana daukarsa a matsayin daya daga cikin mafi girman nau'ikan tafsiri. Sai dai mutane da yawa sun yi karya a kansu, aka kuma kara wa tafsirinsu maganganun da ba su fada ba, don haka za ka ga yawancin tatsuniyoyi da aka kirkira a cikin tafsirinsu. Abin da masu ruwaya amintattu suka tabbatar shi ne mafi karfi daga cikin tafsiri. Amma duk abin da ke cikin rahotannin da aka kirkira, ba a halatta a dauke su ba, domin ba a tabbatar cewa sun fada su ba. Amma taka-tsantsan din daga tafsirin wadannan hudu na karya ba yana nufin taka-tsantsan daga karanta tafsirinsu ba. Maimakon haka, taka-tsantsan ne daga daukar su da aiki da su, saboda la'akari da cewa karya ne. Dangane da karanta su da kuma tabbatar da fahimta daidai ta hanyar harshe, Shari'a da hankali tare da abin da aka ambata a cikinsu, wannan yana da amfani, domin akwai bayanai masu muhimmanci (tafsiroli) a cikin wadannan rahotanni na karya ta fuskar fahimta, duk da cewa silsilar isnadinsu rauni ce dangane da danganta su ga Sahabbai.

Even though the Sahabah were the most competent in understanding the Qur’ān because they were the most knowledgeable in the Arabic language and because they witnessed the circumstances and events around which the Qur’ān was revealed. However, they differed in their understanding and they differed in their ability to explain (tafsīr) the Qur’ān due to the disparity in the level of their familiarity with the Arabic language and due to the disparity in their closeness to the Messenger . The most famous Mufassirun from the Sahabah were 'Ali ibn Abi Talib, 'Abd Allah ibn 'Abbas, 'Abd Allah ibn Mas'ud and Ubay ibn Ka'b, they are the four who nurtured the most amount of exegetical material to the different Muslim cities. What enabled them to have such a deep knowledge of tafsīr was their strong understanding of the Arabic language, their grasp of its rhetorical form and styles, their mixing with the Prophet  and being close to him which enabled them to know the events for which verses of the Qur’ān were revealed and their faculty of intellect and intelligence, a faculty which enabled them to link meanings together in the best manner and come out with correct results. That is why they did not refrain from making Ijtihād in understanding the Qur’ān according to what the mind demanded. Rather, they made Ijtihād in tafsīr and spoke about it within their own opinions (Ijtihāds) and they made decisions based on what they had arrived at by their understanding and Ijtihād. Therefore, the tafsīrs of those people are considered as one of the highest forms of tafsīr. But many have lied about them and sayings have been interpolated in their tafsīr which they did not say, that is why you will find many fabrications in their tafsīr. What has been authenticated by trustworthy narrators is the strongest of tafsīrs. As for everything else from the fabricated reports it is not permitted to take them since it has not been proven that they said them. However, the caution of taking fabricated tafsīrs of those four does not mean it is a caution for reading their tafsīrs. Rather, it is a caution against taking them and practising them given the consideration that these are fabrications. As for reading them and determining a correct understanding by the language, Sharī’ah and intellect with what has been mentioned in them, this is useful because there are valuable explanations (tafsīrs) in these fabricated reports in terms of understanding even though their chains of transmission are weak in terms of their ascription to the Sahabah.

Bayan Tabi'una, sai wasu daga cikinsu suka shahara wajen ruwaito daga Sahabbai, daga huɗun da aka ambata a sama da kuma daga wasu. Mafi shahara daga cikin Tabi'un su ne Mujahid, 'Ata ibn Abi Rabah, 'Ikrama wanda Ibn 'Abbas ya 'yantar da shi, da Sa'id ibn Jubayr. Malamai sun sha banban kan matakin amincewa da waɗannan Mufassirun daga cikin Tabi'un, saboda Mujahid shi ne mafi aminci duk da cewa ruwayoyinsa sun fi kaɗan, kuma wasu Imamai da muhaddisai irin su Shafi'i da Bukhari sun dogara da tafsirinsa. Duk da haka, wasu sun lura cewa Mujahid yana tambayar Ahlul-Kitab. Don haka daga wannan fuska, sukan yi nazari sosai kan maganganunsa kafin su karɓe su, duk da cewa sun amince da gaskiyarsa. Dukkan 'Ata da Sa'id amintattu ne kuma masu gaskiya, babu wanda ya taɓa tambayar gaskiyarsu. Game da 'Ikrama kuwa, yawancin malamai suna amincewa da shi kuma suna gaskata shi. Bukhari yana ruwaito daga gare shi, amma wasu suna ganin yana ɗaukar kasada a tafsiri, suna tunanin cewa ya san kowane abu game da Alƙur'ani. Hakan kuwa ya faru ne saboda yawan tafsirin Alƙur'ani da ya ruwaito daga Sahabbai. Daga cikin huɗun, 'Ikrama shi ne wanda ya fi ruwaito daga Ibn 'Abbas. Akwai kuma waɗanda suke ruwaito daga sauran Sahabbai, kamar Masruq ibn al-Ajda', almajirin 'Abdullahi ibn Mas'ud, wanda ya ruwaito tafsiri daga gare shi. Daga cikin Tabi'un, Qatada ibn Da'ama As-Sadusi Al-Akma ma ya shahara wajen tafsiri. Yana da zurfin ilimin harshen Larabci, kuma yana da masaniya sosai a waƙoƙin Larabawa, zamanin Larabawa da kuma nasabarsu. Bayan ƙarewar zamanin Tabi'un, malamai suka fara tsara littattafan tafsiri bisa wata hanya ta musamman, wato su ambaci ayar, sannan su kawo abin da aka ruwaito daga tafsirin Sahabbai da Tabi'un tare da sanadinsu. Waɗanda suka shahara da wannan hanya sun haɗa da Sufyan ibn 'Uyayna, Waki' ibn al-Jarrah, 'Abdur-Razzaq da wasu. Duk da cewa tafsirin waɗannan mutane bai iso mana gaba ɗaya ba, abin da ya iso mana shi ne maganganu da ake samu a wasu littattafan tafsiri, kamar tafsirin al-Tabari. Daga baya sai al-Farra' ya zo, sannan al-Tabari ya biyo baya. Sa'an nan malaman tafsiri suka zo a jere a kowane zamani har zuwa zamaninmu.

After the Sahabah came the Tibi'un. Some of them became famous for transmitting from the Sahabah, from the four mentioned above and from others. The most famous from those Tabi'un are Mujahid, 'Ata ibn Abi Rabah, 'Ikrama freedman of Ibn 'Abbas and Sa'id ibn Jubayr. The 'Ulama have differed on the degree of trust put on those Mufassirun from the Tabi'un, so Mujahid is the most reliable even though he had the fewest narrations and some imams and muhaddithun like Shafi'i and Bukhari rely on his tafsīr. However, some of them observed that Mujahid used to ask the People of the Book. So from this perspective they would give his sayings thorough consideration before taking them though they agreed on his honesty. Both 'Ata and Sa'id were trustworthy and honest and no one has questioned their honesty. As for 'Ikrama, most scholars trust him and believe him. And Bukhari transmits from him but others view him as taking risks in tafsīr thinking that he knows everything about the Qur’ān. And that was due to the huge amount of Qur’ānic tafsīr he has narrated from the Sahabah. From the four, 'Ikrama was the one who transmitted mostly from Ibn 'Abbas. There are those who used to narrate from rest of the Sahabah like Masruq ibn al-Ajda', the student of 'Abd Allah ibn Mas'ud, he used to narrate tafsīr from him. From the Tabi'un, Qatada ibn Da'ama Assudoos AlAkma also became well known for tafsīr. He had an extensive knowledge of the Arabic language and was well versed in Arabic poetry, the era of the Arabs and their genealogy. After the end of the era of the Tabi'un, the 'Ulama began to compile books of tafsīr following a specific method, which is to mention the verse and then quote what has been reported from the tafsīrs of the Sahabah and the Tabi'un along with their chains. Some of them who were famous for this method were Sufyan ibn 'Uyayna, Waki' ibn al-Jarrah, 'Abd al-Razzaq and others.Though the tafsīrs of these people have not reached us in their entirety rather what has reached us are statements found in some of the books of tafsīr like the tafsīr of al-Tabari. Then after them came al-Farra' and then came al Tabari. Then scholars of tafsīr came one after another in every age until our time.