Alƙur'ani, littafin wahayi na ƙarshe da Allah ya saukar wa mutane, shi ne babban tushen ƙa'idodin da suka ginu a kan tsarin rayuwar da ake kira Musulunci.

The Qur’aan, God’s final book of revelation to man, represents the primary source of the principles which constitute the way of life known as Islaam.

Ayoyin Alqur'ani sun ƙunshi shawarwari da shiriya ta hanyar dokoki, misalai, labarai, da hujjoji ga waɗanda suka zaɓi yin imani da Allah da Ranar Lahira. Saboda haka, nasarar mumini da farin cikinsa a wannan duniya da lahira sun dogara ne sosai a kan fahimtarsa, shigar da abubuwan da ke cikin Littafin cikin zuciyarsa, da aiwatar da su. Duk da haka, zurfin fahimtar ma'anonin Alqur'ani zai bambanta daga mutum zuwa mutum saboda bambance-bambancen hankali na halitta. Wannan bambanci ya kasance ko da a tsakanin sahabbai (abokan Annabi Muhammadu ﷺ), duk da bayyanannen harshen Alqur'ani da saukarsa a cikin harsuna bakwai daban-daban. Bugu da ƙari, Allah, Mai hikima, ya zaɓi sanya abubuwa a cikin Alqur'ani a matsayin gabaɗaya, wasu daga cikinsu daga baya ya bayyana su a cikin wasu ayoyinsa, yayin da wasu kuwa ya bayyana su ga Annabi kawai.

The passages of the Qur’aan contain advice and guidance in the form of laws, parables, stories, and arguments for those who choose to believe in God and the Day of Judgment. Hence, a believer’s success and happiness in this life and the next largely depend on his understanding, internalization, and application of the concepts contained in the Book. However, the depth of comprehension of the Qur’aan’s meanings will vary from individual to individual due to natural differences in intelligence. This variation existed even among the sahaabah (companions of Prophet Muhammad (ﷺ), in spite of the Qur’aan’s clarity of expression and its revelation in seven different dialects. Moreover, Allaah, the Most Wise, chose to place generalities in the Qur’aan, some of which He later explained in its other verses, while some he explained only to the Prophet (r).

Annabi ﷺ ya san kuma ya fahimci Alkur'ani gaba ɗaya, domin Allah ya zaɓe shi ya zama mai ɗauke da shi, kuma ya bayyana masa dukkan abin da ke cikinsa. Saboda haka, Allah ya ce a cikin wata aya:

The Prophet (r) knew and understood the Qur’aan completely because Allaah had chosen him as its vehicle and explained it all to him. Hence, Allaah said in one verse:

Saboda haka, aikin Annabi ne ya bayyana wa mabiyansa Alkur'ani ta hanyar ayyukansa, da kuma maganganunsa ﷺ. Allah ya bayyana haka a cikin Alkur'ani:

Therefore, it was the Prophet’s job to explain the Qur’aan to his followers by his actions, as well as his statements. Allaah stated this in the Qur’aan:

Saboda haka, sahabbai duk sun koma ga Manzon Allah ﷺ a duk lokacin da zai yiwu a lokacin rayuwarsa domin neman tafsirin Alkur'ani. Misali, Ibn Mas'ud ya ruwaito cewa lokacin da aka saukar da wannan ayar:

Consequently, the sahaabah all turned to the Prophet (r) whenever possible during his lifetime for the tafseer (explanation, understanding, interpretation) of the Qur’aan. For example, Ibn Mas‘ood related that when the following verse was revealed:

Wasu daga cikin sahabbai sun shiga damuwa, saboda ma'anar harshe ta gaba ɗaya ta "thulm" ta shafi kowace irin zalunci, babba ko ƙarami, kuma babu ɗaya daga cikinsu da ya tsira daga kuskure. Sai dai lokacin da suka je wurin Annabi ﷺ suka tambaye shi game da haka, sai ya amsa da cewa,

some of the companions became distressed, because the general linguistic meaning of thulm covers any kind of wrong, major or minor, and none of them were free from error. However, when they approached the Prophet (r) about it, he replied,

Ta haka Annabi (ﷺ) ya bayyana musu cewa ma'anar "zalunci" (thulm) a aya ta farko ba ita ce ma'ana mafi fadi ba; a maimakon haka an yi amfani da ita ne don nufin shirka. A wannan lamari, Annabi (ﷺ) ya yi bayanin Al-Qur'ani da Al-Qur'ani, yana nuna mataki na farko na hanyar da Allah ya shar'anta don fahimta da tafsirin Al-Qur'ani, wadda aka kafa wa dukkan tsararrakin Musulmai har zuwa Ranar Tashin Kiyama. Bayan rasuwar Annabi (ﷺ), sahabbai sun koma ga wadanda ke cikinsu da suka fi baiwa wajen fahimtar Al-Qur'ani, kuma wadanda suka sami damar yin zama mai tsawo tare da Annabi (ﷺ) don tafsiri da bayanin Al-Qur'ani.

Thus the Prophet ( ﷺ) clarified for them that the broader meaning of thulm was not intended in the first verse; rather it was used to refer to shirk. In this incident, the Prophet ( ﷺ) explained the Qur’aan by the Qur’aan, demonstrating the first step in the divinely ordained method of understanding and interpretation of the Qur’aan that was established for all generations of Muslims until the Day of Resurrection. After the Prophet’s death, the sahaabah turned to those among themselves who were more gifted in understanding the Qur’aan and who had been able to spend more time with the Prophet ( ﷺ) for interpretation and explanation of the Qur’aan.

Daga cikin sahabbai da suka fi shahara wajen iya tafsirin Alkur'ani akwai waɗannan: Khulafa'u Rashidun huɗu,27 matar Annabi, 'Aisha 'yar Abu Bakr, Ibn Mas'ud, Ibn Abbas, Ubayy ibn Ka'b, Zaid ibn Thabit, Abu Musa al-Ash'ari, Abdullahi ibn az-Zubair, Anas ibn Malik, Abdullahi ibn Umar, Jabir ibn Abdullahi, da Abdullahi ibn Amr ibn al-As.28 Cikin shekara ashirin da biyar bayan rasuwar Annabi ﷺ, sahabbai sun yaɗa Musulunci zuwa dukkan sassan duniyar da aka sani, inda suka kifar da manyan dauloli na Farisa da Rumawa a hanya. Duk inda rundunonin Musulmi suka tsaya a yaƙe-yaƙensu, wasu daga cikin sahabbai sukan zauna su fara koyar da waɗanda suka shigo Musulunci karatun Alkur'ani da fassararsa. Saboda haka, ilimin tafsiri ya bazu ko'ina a cikin ƙasashen Musulmi, kuma cibiyoyin ilimin Alkur'ani suka tashi a ko'ina. Cikin mutanen da suka taru kewaye da sahabbai akwai wasu fitattun mutane waɗanda suka ci gaba da zama almajiransu, suka kuma shanye iliminsu. Waɗannan almajirai an san su da suna tabi'un. Kowane sahabi yana ɗauke da wani yanki na ilimi, wani ɓangare daga cikinsa yana haɗuwa da na wasu, wani kuma ba ya haɗuwa. Saboda haka, wasu almajirai suna tafiya zuwa wasu cibiyoyin Musulunci don yin karatu a wurin wasu sahabbai, yayin da wasu kuma suke zama tare da malamansu har zuwa mutuwarsu.

Among the sahaabah who became the most noted for their ability to make tafseer of the Qur’aan are the following: The four Righteous Caliphs,27 the Prophet’s wife, ‘Aa’ishah bint Abee Bakr, Ibn Mas‘ood, Ibn ‘Abbaas, Ubayy ibn Ka‘b, Zayd ibn Thaabit, Aboo Moosaa al-Ash‘aree, ‘Abdullaah ibn az-Zubayr, Anas ibn Maalik, ‘Abdullaah ibn ‘Umar, Jaabir ibn ‘Abdullaah, and ‘Abdullaah ibn ‘Amr ibn al-‘Aas. 28 Within the space of twenty-five years after the Prophet’s death, the sahaabah carried Islaam to all corners of the known world, toppling in the process the great empires of Persia and Byzantine. Wherever the Muslim armies stopped their advance, some of the sahaabah would settle and begin teaching those who came into Islaam the recitation and interpretation of the Qur’aan. For this reason, the knowledge of tafseer spread throughout the Muslim realm, and centers of Qur’aanic learning sprung up everywhere. Among the people who gathered around the sahaabah were some outstanding individuals who remained their students and absorbed their knowledge. These students became known as taabi‘oon. Each sahaabee carried with him a portion of knowledge, some of which overlapped with that of others and some of which did not. Consequently, some of the students traveled to other Islaamic centers to study under other sahaabah, while others stayed with their teachers until their deaths.

21 Ma'ana, "Mu" (Our). Ana amfani da "Mu" ko "Mu" na sarauta sosai a Turanci, amma yana da yawa a cikin maganar Larabci, ana amfani da shi don nuna girman mai magana. Yawanci nakan fassara wannan "Mu" da "Ni", domin fassarar kalma-da-kalma na haifar da rudani ga masu magana da Turanci.

21 Literally, ‘Our.’ The ‘royal We’ is barely used in English, but it is a common feature of Arabic speech, used to indicate the importance of the speaker. It is my standard practice to translate this ‘We’ as ‘I,’ since the literal translation is a frequent cause of confusion for English speakers.

Suratul Kiyama (75):17-19.

22 Soorah al-Qiyaamah (75):17-9.

Surah an-Nahl (16):44

23 Soorah an-Nahl (16):44.

Suratu al-An‘aam (6): 82. Suratu Luqmaan (31): 13.

24 Soorah al-An‘aam (6):82. 25 Soorah Luqmaan (31):13.

Sahih Muslim, juz'i 1, shafi 72, lamba 226.

26 Sahih Muslim, vol. 1, p. 72, no. 226.

27 Abu Bakr as-Siddeeq, Umar ibn al-Khattab, Uthman ibn Affan, da Ali ibn Abi Talib.

27 Aboo Bakr as-Siddeeq, ‘Umar ibn al-Khattaab, ‘Uthmaan ibn ‘Affaan, and ‘Alee ibn Abee Taalib.

28 Al-Itqaan fee ‘Uloom al-Qur’aan, juzu'i na 2, shafi'i na 239.

28 Al-Itqaan fee ‘Uloom al-Qur’aan, vol. 2, p. 239.