Tafsir (tafsiri) na Alƙur'ani shi ne ilimi mafi muhimmanci ga Musulmi. Dukkan al'amuran da suka shafi rayuwar Musulunci suna da alaka da shi ta wata hanya, domin aiwatar da Musulunci yadda ya kamata ya dogara ne da fahimtar shiryarwar Allah yadda ya kamata. Ba tare da tafsiri ba, ba za a fahimci wasu ayoyi na Alƙur'ani yadda ya kamata ba.

Tafsir (exegesis) of the Qur'an is the most important science for Muslims. All matters concerning the Islamic way of life are connected to it in one sense or another since the right application of Islam is based on proper understanding of the guidance from Allah. Without tafsir there would be no right understanding of various passages of the Qur'an.

Kalmar tafsir ta samo asali ne daga tushen 'fassara' – ma'ana bayyanawa, yin bayani dalla-dalla. Tana nufin 'bayani' ko 'fassara'. A harshen ilimi, ana amfani da kalmar tafsir wajen bayani, fassara da sharhi kan Alkur'ani, wanda ya ƙunshi dukkan hanyoyin samun ilimi waɗanda ke taimakawa wajen fahimtarsa yadda ya kamata, da bayyana ma'anoninsa da kuma yin ƙarin haske kan hukunce-hukuncensa na shari'a. [Duba Zarkashi, op.cit., 1, shafi na 13.] Kalmar mufassir (jam'i mufassirun) ita ce sunan wanda yake yin tafsirin, watau 'mai bayani' ko 'mai sharhi'.

The word tafsir is derived from the root 'fassara' – to explain, to expound. It means 'explanation' or 'interpretation'. In technical language the word tafsir is used for explanation, interpretation and commentary on the Qur'an, comprising all ways of obtaining knowledge, which contributes to the proper understanding of it, explains its meanings and clarifies its legal implications. [See Zarkashi, op.cit., 1, p. 13.] The word mufassir (pl. mufassirun) is the term used for the person doing the tafsir, i.e. the 'exegete' or 'commentator'.

Kalmar ta'wil, wacce ake amfani da ita a wannan batu, an samo ta ne daga tushen 'awwala', kuma tana nufin 'bayani, fassara'.

The word ta'wil, which is also used in this connection, is derived from the root 'awwala' and also means 'explanation, interpretation' .

A cikin harshen fasaha ma, hakan yana nufin bayani da tafsirin Alkur'ani.

In technical language it similarly refers to explanation and interpretation of the Qur'an.

Tafsir a harshen malamai yana nufin bayani da fayyace abubuwa. Manufarsa ita ce ilmi da fahimta game da Littafin Allah, don bayyana ma'anoninsa, fitar da hukunce-hukuncen shari'a daga cikinsa, da fahimtar dalilan da ke ƙarƙashin hukunce-hukuncen. Tafsir yana bayyana ma'anonin Alƙur'ani na waje (zahir). Wasu malamai na ganin cewa ta'wil yana nufin bayanin ma'anoni na ciki da ɓoyayyu na Alƙur'ani, gwargwadon yadda mai ilmi zai iya isa gare su. Wasu kuma suna ra'ayin cewa babu bambanci tsakanin tafsir da ta'wil.

Tafsir in the language of the scholars means explanation and clarification. It aims at knowledge and understanding concerning the book of Allah, to explain its meanings, extract its legal rulings and grasp its underlying reasons. Tafsir explains the 'outer' (zahir) meanings of the Qur'an. Ta'wil is considered by some to mean the explanation of the inner and concealed meanings of the Qur'an, as far as a knowledgeable person can have access to them. Others are of the opinion that there is no difference between Tafsir and ta'wil.

Akwai dalilai da dama da ke sa Tafsir ya zama mai matuƙar muhimmanci, amma babban dalili shi ne kamar haka: Allah ya saukar da Alkur'ani a matsayin littafin shiriya ga ɗan Adam. Manufar ɗan Adam ita ce bautawa Allah, wato neman yardarSa ta hanyar rayuwa bisa tafarkin rayuwa da Allah ya gayyace shi ya karɓa. Yana iya yin hakan a cikin tsarin shiriyar da Allah ya saukar game da wannan, amma zai iya yin hakan ne kawai idan ya fahimci ma'anoninsa da abubuwan da ke cikinsa yadda ya kamata.

There are a number of reasons why Tafsir is of great importance, but the basic reason is the following: Allah has sent the Qur'an as a book of guidance to mankind. Man's purpose is to worship Allah, i.e. to seek His pleasure by living the way of life Allah has invited him to adopt. He can do so within the framework of the guidance that Allah has revealed concerning this, but he can do so only if he properly understands its meanings and implications.

Wasu malamai sun yi gargaɗi game da Tafsir. Ahmad b. Hanbal, misali, ya ce: 'Abubuwa uku ba su da tushe: Tafsir, malahim (labarai na al'amuran ƙarshen duniya) da maghazi (labarai na yaƙe-yaƙe)'. [Ibn Taimiya, muqaddima fi usul al-tafsir, Kuwait, 1971, shafi na 59.] Ma'anar wannan ita ce akwai ƙari da yawa da kuma abubuwan da ba su inganta ba a waɗannan fannoni, amma ba yana nufin cewa babu ɗayansu da ya kamata a yi la'akari da shi ba. Wannan a bayyane yake daga wani sigar hukuncin, inda aka yi amfani da kalmar isnad maimakon 'tushe'.

Some Muslim scholars have warned against Tafsir. Ahmad b. Hanbal, e.g. has said: 'Three matters have no basis: Tafsir, malahim (tales of eschatological nature) and maghazi (tales of the battles)'. [Ibn Taimiya, muqaddima fi usul al-tafsir, Kuwait, 1971, p.59.] By this is meant that there is much exaggeration and unsound material in these fields, but it does not mean that neither of them ought to be considered. This is clear from another version of the same verdict, in which the word isnad is used for 'basis'.

Malaman Musulunci sun shimfiɗa wasu sharuɗɗa na asali don ingantaccen Tafsiri. Duk wani Tafsiri da ya yi watsi da waɗannan ƙa'idodi dole ne a kalle shi da matuƙar taka-tsantsan, idan ba a ƙi shi gaba ɗaya ba. Mafi muhimman waɗannan sharuɗɗa sune kamar haka:

Muslim scholars have laid down certain basic conditions for sound Tafsir. Any Tafsir, which disregards these principles must be viewed with great caution, if not rejected altogether. The most important among these conditions are the following:

Mufassir dole ne:

The mufassir must:

Ka kasance mai ingantaccen akida (ʿaqida).

 Be sound in belief ('aqida).

Cikin ilimin harshen Larabci da dokokinsa a matsayin harshe.

 Well-grounded in the knowledge of Arabic and its rules as a language.

Yana da zurfin ilimi a sauran ilimomin da ke da alaƙa da nazarin Alƙur'ani (misali, 'ilmul-riwaya).

 Well-grounded in other sciences that are connected with the study of the Qur'an (e.g. 'ilm al-riwaya).

The user's message is an instruction rather than text to translate in the usual sense, but per my role I should translate it. The line says: "Have the ability for precise comprehension." Translating into Hausa: Ka kasance da ikon fahimta daidai.

 Have the ability for precise comprehension.

Ka guji amfani da ra'ayi kawai.

 Abstain from the use of mere opinion.

Fara tafsirin Alkur'ani da Alkur'ani.

 Begin the Tafsir of the Qur'an with the Qur'an.

Nemi shiriya daga kalmomi da bayanan Annabi ﷺ.

 Seek guidance from the words and explanations of the Prophet.

Koma ku koma zuwa ga ruwayoyin sahabbai.

 Refer to the reports from the sahaba.

Yi la'akari da rahotannin tabi'un.

 Consider the reports from the tabi'un.

Ku tuntubi ra'ayoyin sauran malamai masu girma.

 Consult the opinions of other eminent scholars.

Mafi kyawun tafsiri shi ne bayanin Alkur'ani da Alkur'ani kansa.

The best Tafsir is the explanation of the Qur'an by the Qur'an.

Mafi kyau bayan haka shi ne bayanin Alkur'ani da Annabi Muhammadu ﷺ ya yi, wanda, kamar yadda Shafi'i ya bayyana, ya yi aiki bisa abin da ya fahimta daga Alkur'ani.

The next best is the explanation of the Qur'an by the Prophet Muhammad, who, as Shafi'i explained, acted according to what he understood from the Qur'an.

Idan ba a sami komai a cikin Alkur'ani ko a cikin sunnar Annabi ﷺ ba, sai a koma ga rahotannin sahabbai. [Duba Ibn Taimiya, op.cit., shafi na 95.] Idan ba a sami komai a cikin Alkur'ani ba, da sunna, da rahotannin sahabbai, sai a koma ga rahotannin tabi'ai. [Duba Ibn Taimiya, op.cit., shafi na 102.] Duk da haka, babu abin da zai iya kwatanta bayanin Alkur'ani da Alkur'ani, da bayanin Alkur'ani da Annabi ﷺ.

If nothing can be found in the Qur'an nor in the sunna of the Prophet, one turns to the reports from the sahaba. [See Ibn Taimiya, op.cit., p.95.] If nothing can be found in the Qur'an, the sunna and the reports from the sahaba, one turns to the reports from the tabi'un. [See Ibn Taimiya, op.cit., p. 102.] However, nothing can match the explanation of the Qur'an by the Qur'an and the explanation of the Qur'an by the Prophet.

Nau'o'in Tafsir Ana iya raba Tafsir zuwa manyan rukuni uku: [An aro wannan rarrabuwa daga Sabuni, Tibyan, shafi na 63. Duba kuma Qattan, op.cit., sashe na 25.] Tafsir bi-l-riwaya (ta hanyar ruwaya), wanda kuma ake kira Tafsir bi-l-ma'thur.

Kinds of Tafsir Tafsir may be divided into three basic groups: [This classification has been borrowed from Sabuni, tibyan, p.63. See also Qattan, op.cit. section 25.]  Tafsir bi-l-riwaya (by transmission), also known as Tafsir bi-l-ma'thur.

Tafsir bi'l-ra'y (ta fsari ta hanyar ra'ayi mai ƙwazo; wanda kuma ake kira tafsir bi-l-diraya, ta hanyar ilimi).

 Tafsir bi'l-ra'y (by sound opinion; also known as tafsir bi-l-diraya, by knowledge).

Tafsir bi-l-ishara (fassarar ta hanyar alamomi ko ishara)

 Tafsir bi-l-ishara (by indication, from signs).

Wannan yana nufin dukkan bayanan Alkur'ani da za a iya komawa da su baya ta hanyar sarkar riwaya zuwa tushe mai inganci, wato:

By this is meant all explanations of the Qur'an which can be traced back through a chain of transmission to a sound source, i.e.:

Alkur'ani kansa.

 The Qur'an itself.

Bayanin Annabi ﷺ.

 The explanation of the Prophet.

Bayanin Sahabbai na Annabi ﷺ (zuwa wani mataki).

 The explanation by Companions of the Prophet (to some extent).

A zahiri, tafsirin Alkur'ani da Alkur'ani da tafsirin Alkur'ani da Annabi ﷺ su ne manyan tushe guda biyu, babu wata majiya da za ta kai su ko ta maye gurbinsu. Bayan su kuma sai bayanan sahabbai, domin sahabbai sun shaida saukar wahayi, Annabi ﷺ da kansa ya ilimantar da horar da su, kuma sun fi kusa da zamanin farkon al'ummar Musulunci. Tabbas, dukkan rahotannin bayanai daga Annabi ﷺ ko daga wani sahabi dole ne su zama ingantattu bisa ilimin riwaya a cikin 'ulum al-hadith.

Naturally, the explanation of the Qur'an by the Qur'an and the explanation of the Qur'an by the Prophet are the two highest sources for tafsir, which cannot be matched nor superseded by any other source. Next to these rank the explanations by the sahaba, since the sahaba were witnesses to the revelations, were educated and trained by the Prophet himself and were closest to the period of the first Muslim umma. Of course all reports of explanations by the Prophet or by a sahabi must be sound according to the science of riwaya as in 'ulum al-hadith.

Tafsirin Alƙur'ani da Alƙur'ani shi ne mafi girman tushen tafsiri. Yawancin tambayoyin da za su iya tasowa daga wata aya ta Alƙur'ani suna da bayaninsu a wasu sassa na wannan littafin guda, kuma sau da yawa babu buƙatar komawa zuwa wata majiya ban da maganar Allah, wadda ita kanta ta ƙunshi tafsiri. Neman bayyana wata aya daga Alƙur'ani ta hanyar komawa zuwa wata aya daga Alƙur'ani shi ne farkon kuma babban aikin mufassir. Sai dai idan wannan bai isa ba, sai ya koma ga sauran majiyoyin tafsiri. [Al-Itqan, 11, shafi na 181-2.] Misali a fili shi ne bayanin dalla-dalla na aya ta 5:2 ta hanyar aya ta 5:4, game da naman da aka halatta da wanda aka haramta. Wani misalin bayanin aya ɗaya a cikin Alƙur'ani ta wata aya kuma ya shafi wata tambaya da za ta iya tasowa daga Suratu 44: 3. Ana bayyana ta a Suratu 97: 1:

The interpretation of the Qur'an by the Qur'an is the highest source of tafsir. Many of the questions which may arise out of a certain passage of the Qur'an have their explanation in other parts of the very same book, and often there is no need to turn to any sources other than the word of Allah, which in itself contains tafsir. To seek to explain an aya from the Qur'an by referring to another aya from the Qur'an is the first and foremost duty of the mufassir. Only if this does not suffice, he will refer to other sources of tafsir. [Itqan, 11, pp.181-2.] A case in point is the detailed explanation of 5:2 by 5:4, concerning permissible and prohibited meat. Another example of explanation of one aya in the Qur'an by another concerns a question which might arise from Surah 44: 3. It is explained in Surah 97: 1:

"Mun saukar da shi a cikin wata dare mai albarka" (44: 3).

'We sent it down during a blessed night' (44: 3).

Wace dare ce wannan dare mai albarka, wacce aka saukar da Alƙur'ani a cikinta?

Which night is this blessed night, in which the Qur'an was sent down?

"Lalle mun saukar da shi a cikin Lailatul Qadar" (97: 1).

'We have indeed revealed this in the lailat al-qadr' (97: 1).

Misali na uku shi ne bayanin Suratul Baqara 2:37 ta hanyar Suratul A'raf 7:23.

A third example is the explanation of Surah 2:37 by Surah 7:23:

Sa'an nan Adam ya karɓi kalmomi daga wurin Ubangijinsa, sai Ubangiji ya karɓi tubansa, gama shi ne Mai karɓar tuba, Mai jin ƙai.

Akwai misalai masu yawa na bayanin Alkur'ani daga Annabi ﷺ, wanda ko dai shi kansa ya nemi bayani daga Mala'ika Jibrilu ga abubuwan da ba su bayyana a gare shi ba, ko kuma Sahabbai suka tambaye shi game da Alkur'ani. As-Suyuɗi ya kawo doguwar jerin bayanan Alkur'ani daga Annabi ﷺ sura bayan sura. [Al-Itqan, 11, shafi na 191-205.] Misali guda ɗaya ya isa a nan:

There are numerous examples of explanation of the Qur'an by the Prophet, who either himself asked the Angel Gabriel for explanation of matters not clear to him, or who was asked by the Companions about the Qur'an. Suyuti has given a long list of explanations of the Qur'an by the Prophet sura by sura. [Itqan, 11, pp. 191-205.] Here one example may suffice:

"Ku ci, ku sha har sai alfijir ya bayyana muku a fili, ya bambanta daga zaren baƙi" (2: 187).

'And eat and drink until the white thread of dawn appears to you distinct from its black thread. . .' (2: 187).

An Ruwaito daga 'Adi b. Hatim: Na ce: "Ya Manzon Allah! Menene ma'anar zaren fari daban da zaren baki?"

Narrated 'Adi b. Hatim: I said: 'O Allah's Apostle! What is the meaning of the white thread distinct from the black thread?

"Shin waɗannan zaren guda biyu ne?" Ya ce: "Ba ka da hankali idan ka kalli zaren guda biyu." Sannan ya ƙara da cewa: "A'a, shi ne duhun dare da farin yini." [Itqan 11. pp. 191-205.]

Are these two threads?' He said: 'You are not intelligent, if you watch the two threads'. He then added, 'No, it is the darkness of the night and the whiteness of the day'. [Itqan 11. pp. 191-205.]

Don'a: [Don takaitaccen bayani kan farkon Tafsir duba al-Sawwaf, 'Early Tafsir', a cikin Ahmad, K. da Z. 1. Ansari. Islamic Perspectives.]

[For a brief summary on early Tafsir see al-Sawwaf, 'Early Tafsir', in Ahmad, K. and Z. 1. Ansari. Islamic Perspectives.

Leicester, 1979, shafi 135-45.] Na gaba, bayan bayanin Alkur'ani ta hanyar Alkur'ani da bayanin Alkur'ani ta hanyar Annabi kansa, matsayi na gaba shi ne bayanin Alkur'ani ta hanyar sahabbai. Daga cikinsu, waɗanda suka fi shahara wajen ilimi da gudummawa a fagen tafsiri su ne: Abu Bakr, 'Umar, 'Uthman, 'Ali (ba a ruwaito abubuwa da yawa daga gare su ba), Ibn Mas'ud, Ibn 'Abbas, 'Ubayy b. Ka'b, Zaid b. Thabit, Abu Musa al-Ash'ari, 'Abdullah b. Zubair.

Leicester, 1979, pp.l35-45.] Next, after explanation of the Qur'an by the Qur'an and of the Qur'an by the Prophet himself, ranks the explanation of the Qur'an by the sahaba. Among them, the following were best known for their knowledge of and contribution to the field of tafsir: Abu Bakr, 'Umar, 'Uthman, 'All (not much has been reported from them), Ibn Mas'ud, Ibn 'Abbas, 'Ubay b. Ka'b, Zaid b. Thabit, Abu Musa al-Ash'arl, 'Abdullah b. Zubair.

Ibn 'Abbas Abdullah b. 'Abbas (d. 68/687) ana ɗaukarsa a matsayin sahabbai mafi sani a fannin tafsiri. [Wani littafi mai suna Tanwir al-Miqbas min Tafsir Ibn Abbas (Beirut, babu shekara) cikakken tafsirin Alkur'ani ne, wanda ake cewa dukkan bayanansa suna komawa ga Ibn 'Abbas. Game da batun ingancinsa, duba al-Sawwaf, op.cit. shafi na 140.] An kira shi da 'tarjuman al-Qur'an', wato mai fassara Alkur'ani. Tun da yana da alaka da Manzon Allah ﷺ, domin shi dan uwan mahaifiyarsa ne, kuma kanwar mahaifiyarsa Maimuna ɗaya daga cikin matan Manzon Allah ﷺ ce, ya kasance kusa da Annabi Muhammad ﷺ, kuma ya koyi abubuwa da yawa game da wahayi. An ce ya taba ganin Mala'ika Jibrilu sau biyu. Baya ga zurfin ilimin da yake da shi game da dukkan abubuwan da suka shafi tafsiri, ana kuma yaba masa da jaddada wani muhimmin ka'ida ta ilmin tafsiri wadda har yau tana da muhimmanci, wato, ma'anar kalmomi, musamman kalmomin da ba a saba ji ba a cikin Alkur'ani, ya kamata a koma da su zuwa amfanin su a cikin harshen waƙoƙin zamanin jahiliyya. Akwai dogon jerin irin waɗannan bayanai da Suyuti ya ambata.

Ibn 'Abbas Abdullah b. 'Abbas (d. 68/687) is considered to be the most knowledgeable of the Companions in tafsir. [A book entitled tanwir al-miqbas min Tafsir Ibn Abbas (Beirut, n.d.) is a complete tafsir of the Qur'an. all explanations of which are said to go back to Ibn 'Abbas. On the question of authenticity, see al-Sawwaf, op.cit. p. 140.] He has been called 'tarjuman alqur'an', the interpreter of the Qur'an. Since he was related to the Prophet, being his cousin, and his maternal aunt Maimuna being one of the Prophet's wives, he was very close to the Prophet Muhammad and learnt much about the revelation. It is said that he saw the Angel Gabriel twice. Apart from his detailed knowledge of everything concerning tafsir, he is also given the credit for having emphasised one of the basic principles of 'ilm al-tafsir which has remained important to this day, namely, that the meaning of words, especially of unusual words in the Qur'an ought to be traced back to their usage in the language of pre-Islamic poetry. There is a long list of such explanations quoted by Suyutl.

Akwai mutane da yawa daga cikin Tabi'un da aka sani da shagaltuwa da tafsiri, domin mutane da yawa sun karɓi Musulunci, kuma bukatar ilimin Alkur'ani ta ƙaru sosai. Haka kuma, Manzon Allah ﷺ da yawancin Sahabbansa ba sa nan don ba da wannan jagora, saboda haka dole a yi ƙoƙari sosai don biyan wannan buƙata ta fahimtar littafin Allah yadda ya kamata.

There are many more persons from among the tabi’un known for their preoccupation with tafsir, because many more people had embraced Islam and the need for knowledge about the Qur'an had increased manifold. Also, the Prophet himself and many of his Companions were no longer available to give this guidance, and therefore greater efforts had to be made to satisfy this need for proper understanding of the book of Allah.

Daga cikin mufassirai daga cikin tabi'ai, ana bambance su zuwa rukunai uku, bisa asalinsu da yankin da suka gudanar da aikinsu:

Of the mufassirun from among the tabi’un one distinguishes three groups, according to their origin and area of activity:

Waɗanda ke daga Makka.

 Those from Makka.

Waɗanda suka fito daga Madina.

 Those from Madina.

Waɗanda ke daga Iraƙi.

 Those from Iraq.

A cewar malamai da yawa, wannan rukuni na masu tafsiri daga cikin tabi'una su ne mafi sanin tafsiri, domin sun koya daga wurin 'Abdullahi b. 'Abbas. Sun yi yawa, kuma daga cikin fitattu a cikinsu, a tsakanin wasu da yawa, akwai Mujahid (d.104/722), 'Ata' (d.114/732) da 'Ikrima (d.107H).

According to many scholars, this group of mufassirun from among the tabi’un are the most knowledgeable in tafsir, because they learnt about it from 'Abdullah b. 'Abbas. They are many in number, and among the best known out of many others are Mujahid (d.104/722), 'Ata' (d.114/732) and 'Ikrima (d.107H).

Mujahid, wanda aka fi sani a cikinsu, an ruwaito cewa ya karanta Alkur'ani sau uku tare da Ibn 'Abbas, kuma ya tambaye shi game da "yaushe" da "yadda" na kowane ayar da aka saukar. [Taimiya p. ;102.] An buga cikakken littafin tafsiri na Mujahid. Yana dogara ne akan rubutun hannu daga karni na 6 na Hijira, kuma Surti ne ya gyara shi. [Surti, A.: Tafsir Mujdhid, 2 vols., Beirut, n.d.] Misali:

Mujahid, the best known among them, is reported to have gone through the Qur'an thrice with Ibn 'Abbas and to have asked him about the 'when' and 'how' of each verse that had been revealed. [Taimiya p. ;102.] A complete book of tafsir by Mujahid has been published. It is based on a manuscript from the 6th Hijra century and is edited by Surti. [Surti, A.: Tafsir Mujdhid, 2 vols., Beirut, n.d.] Example:

Humaid b. Qais Makki ya ruwaito: Ina tare da Mujahid, kuma muna yin tawaf a kewayen Ka'aba. Sai wani mutum ya zo ya tambaya ko azumin kaffara ta rantsuwa ya kamata a yi shi a jere ko a warwatse. Humaid ya amsa cewa idan ya so, zai iya yin su a warwatse ma! Amma Mujahid ya ce: Ba a warwatse ba, domin karatun Ubayy b. Ka'b shi ne {thalāthati ayyāmin mutatābi'āt}, watau yin azumin kwana uku a jere. [Muwatta Malik, No. 617.]

Humaid b. Qais Makki reported: I was with Mujahid and we were circumambulating the house (Ka'ba). A man came and asked whether the fasts of penalty of an oath should be observed continuously or severally. Humaid replied that if he liked he could observe them severally too! But Mujahid said: Not severally, for the reading of 'Ubayy b. Ka'b is thalathi ayyamin mutatabi'at, i.e. to fast three days continuously'. [Muwatta Malik, No. 617.]

Masu tafsiri daga cikin tabi'un na Madina suna da Sahabbai da yawa a matsayin malamansu, wanda aka fi sani da su shi ne Ubayy b. Ka'b. Ga wasu daga cikin sanannun malaman tafsirin Alkur'ani daga cikinsu: Muhammad b. Ka'b al-Qurazi (d. 117/735), Abu-l 'Aliyya al-Riyahi (d. 90/708) da Zaid b. Aslam (d. 130/747).

The mufassirun among the tabi’un from Madina had many Companions as their teachers, among the best known being 'Ubay b. Ka'b. The following are some of the well-known Qur'an exegetes among them: Muh. Ammad b. Ka'b al-Qarzi (d.117/735), Abu-l 'Alliya al-Riyahl (d.90/708) and Zaid b. Aslam (d.130/747).

A cikin tabi'un na Iraki akwai kuma mufassirai da yawa. Babban malaminsu shi ne Ibn Mas'ud. Manyan cibiyoyinsu sune Basra da Kufa. Waɗanda suka fi shahara daga cikinsu sun haɗa da: Al-Hasan al-Basri (d.121/738), Masruq b. al-'Ajda' (d.63/682)

There were also many mufassirun among the tabi’un in Iraq. Their principal teacher was Ibn Mas'ud. Their main centres were Basra and Kufa. The best known among them are: Al-Hasan al-Basri (d.121/738), Masruq b. al-'Ajda' (d.63/682)

da Ibrahim al-Nakha'i. (d. 95/713).

and Ibrahlm al-Nakha'i. (d.95/713).

Babu abin da zai iya fin tafsirin Alkur'ani da Alkur'ani. Biye da wannan kuma akwai ingantattun ruwayoyi game da bayanin Annabi ﷺ na wahayin.

Nothing can excel the tafsir of the Qur'an by the Qur'an. This is followed by sound reports about the Prophet's explanation of the revelation.

Duk abin da yake sahihi kuma ingantacce a cikin tafsirin Alkur'ani daga sahabbai da tabi'ai ba za a ƙi shi ba, amma ya zama wajibi a kiyaye waɗannan ƙa'idoji:

Whatever is sound and genuine in the explanation of the Qur'an by the sahaba and the tabi’un may not be rejected, but the following principles are to be observed:

Dole ne a bambance rahotanni masu inganci daga marasa inganci, domin an danganta ra'o da yawa ga wasu sahabbai da tabi'ai (musamman ga Ibn 'Abbas da Mujahid, wadanda suka fi shahara a cikinsu) bisa karya, wanda ba za a iya komawa da su zuwa gare su ba idan aka bincika isnadi. Lallai wadannan rahotanni dole ne a ki karbarsu.

 Sound reports must be distinguished from unsound ones, for many views have been falsely attributed to some sahaba and tabi’un (especially to Ibn 'Abbas and Mujahid, the most renowned ones among them), which cannot be traced back to them when the isnad is investigated. Those reports must of course be rejected.

Dole ne a tsara kuma a tantance abubuwan da aka karɓa daga Ahl al-Kitab, musamman tatsuniyoyin Isra'ilawa (isra'iliyat) [Don cikakken bayani, duba ƙasa, shafi na 133.]

 Material from the ahl-al-kitab, in particular the Jewish traditions (isra’iliyat) [For details, see below, p. 133.] must be sorted out and evaluated.

Kayan da ya shiga cikin hadisai saboda dalilai na akida, falsafa, siyasa da sauran dalilai, dole ne a rarrabe shi a kuma tantance shi (kamar wasu danganta-ganin da 'yan Shi'a suka yi wa 'Ali, ko danganta-ganin da 'yan Abbasiyya suka yi wa Ibn 'Abbas, da sauransu).

 Material which crept in due to theological, philosophical, political and other considerations, must be sorted out and evaluated (such as e.g. some Shi'a attributions to 'Ali, or 'Abbasid attributions to Ibn 'Abbas, etc.).

Dole ne a bambance abubuwan karya da abokan gaba na Musulunci suka sanya da gangan daga ingantattun abubuwan.

 False material purposely introduced by the enemies of Islam must be distinguished from sound material.

Nau'i na biyu na tafsiri, bayan tafsirin bi'l-riwaya, shi ne abin da ake kira tafsirin bi'l-ra'y. Ba ya dogara kai tsaye ga isar da ilimi daga magabata, sai dai ga amfani da hankali da ijtihadi.

The second kind of tafsir, after tafsir bi'l-riwaya, is the so-called tafsir bi'l-ra'y. It is not based directly on transmission of knowledge by the predecessors, but on the use of reason and ijtihad.

Tafsir bi'l-ra'y ba ya nufin "fassara ta hanyar ra'ayi kawai", a'a, yana nufin samun ra'ayi ta hanyar ijtihadi bisa ingantattun tushe. Yayin da na farko an riga an yi Allah-wadai da shi a cikin hadisi, na biyu abin yabo ne, idan an yi amfani da shi a wurin da ya dace a matsayin ijtihadi mai kyau, kuma Manzon Allah ﷺ ma ya amince da shi, misali a lokacin da ya aika Mu'azu bin Jabal zuwa Yemen.

Tafsir bi’l-ra'y does not mean 'interpretation by mere opinion', but deriving an opinion through ijtihad based on sound sources. While the former has been condemned already in the hadith, the latter is recommendable, when used in its proper place as sound ijtihad, and was also approved by the Prophet, e.g. when he sent Mu’adh bin Jabal to Yemen.

[Mishkat al-Masabih, op. cit., II, p.794: (Larabci), Juzu'i 2, Lamba 3737.] Tafsirin bi'r-ra'y kuwa an haramta shi bisa hadisin nan:

[Mishkat al-masabih, op.cit., II, p.794: (Arabic), Vol. 2, No. 3737.] Tafsir bi'l-ra'y on the other hand has been declared haram on the basis of the following hadith:

Daga Ibn ‘Abbas: Manzon Allah ﷺ ya ce: "Duk wanda ya faɗi wani abu game da Alƙur'ani ba tare da ilimi ba, to ya riga ya shirya wurin zamansa a wuta." ‘. [Ibn Taimiya, shafi na 105, daga Tirmiɗi, wanda ya ce hadisin hasan sahihi ne.] Sai dai an yi bayanin wannan hadisi ta hanyoyi biyu.

'From Ibn ‘Abbas: Allah's messenger said: "He who says (something) concerning the Qur'an without knowledge, he has taken his seat of fire" ‘. [Ibn Taimiya, p.105, from Tirmidhi, who says it is hasan sahlh.] However this hadith has been explained in two ways:

Kada wani ya ce game da Alkur'ani abin da ba ya daga cikin abin da aka samu daga sahabbai ko tabi'us.

 That no one should say of the Qur'an what is not from the sahaba or tabi’un.

Cewa babu wanda ya kamata ya faɗi wani abu game da Alƙur'ani sabanin abin da ya sani. [Sabuni.tibyan,p.174.] A bayyane ma'anar hadisin ita ce, bai kamata mutum ya faɗi wani abu game da Alƙur'ani ba tare da ilimin da ya dace ba, wanda majiyoyinsa an riga an bayyana su. [Alƙur'ani ana bayyana shi da Alƙur'ani, da Annabi ﷺ, da Sahabbai. Da Tabi'un. Da ijtihadi mai kyau.]