Daga bayanin da ke cikin babin da ya gabata game da ci gaban tafsiri a tarihi, da hanyar da ta dace da shi, da misalan tafsirai da suka karkata, ana iya fahimtar sharuddan da ake bukata domin samun tafsirin Alkur'ani na gaskiya. Akasin haka, rashin cika ko daya daga cikin wadannan sharuddan zai iya kaiwa ga fassarar Alkur'ani da ta gurbata.

From the information in the preceding chapter concerning the historical development of the tafseer, its correct methodology, and examples of deviant tafseers, the following conditions could be deduced as necessary for the achievement of an authentic tafseer of Qur’aan. Conversely, the omission of any one of the following conditions will more than likely result in a distorted interpretation of the Qur’aan:

Mufassir na farko, dole ne ya mallaki imani ta gaskiya ga Musulunci, domin tafsirinsa ya zama tsarkakakke, babu bidi'a ko manyan kuskure a cikinsa. Yin imani da Musulunci da gaske ba ya nufin cewa duk wanda ya yi haka yana da imani ta gaskiya ga Musulunci. Imani ta gaskiya ko daidai tana wanzuwa ne kawai idan fahimtar mutum game da Musulunci ta yi daidai da ta Annabi ﷺ da sahabbansa. Rashin sanin abin da ya ginu a kan imani daidai a Musulunci zai kusan tabbata zai kai mufassir ga bayanai marasa daidai. Irin wannan mutum ba zai iya bambance tafsiri daidai da wanda ba daidai ba. Saboda haka, zai dogara ne ga ra'ayinsa na kansa, wanda kuma jahilcinsa zai lalata shi.

The mufassir first and foremost must possess a true belief in Islaam for his or her tafseer to be pure and free from heresy or gross errors. Sincerely believing in Islaam does not automatically mean that one who does so has true belief in Islaam. A true or correct belief exists only when one’s conception of Islaam coincides with that of the Prophet (r) and his companions. Ignorance of what constitutes correct belief in Islaam will almost certainly lead the mufassir into incorrect explanations. Such an individual will be unable to distinguish between a correct interpretation and an incorrect one. Consequently, he or she will have to rely on their personal judgment, which would be impaired due to their ignorance.

Ingantaccen imani kuma ba shi da alaƙa da kowace ƙungiya ko ɓangare. Irin wannan imani yana kuɓutar da mai tafsirin Alƙur'ani daga mummunan tasirin falsafoli, makarantun tunani (madhhabai), ƙungiyoyi da ɗariƙu.109 Mai tafsiri ba ya zuwa wajen Alƙur'ani da ra'ayoyi da tunanin da aka riga aka kafa masa, yana neman goyon bayansu a cikin Alƙur'ani. Irin wannan hanya tana kaiwa ga kuskuren fassara da bayanai na ɗariƙu.

Correct belief is also non-sectarian. Such a belief frees the mufassir from the damaging influence of philosophies, schools of thought (math-habs), movements, and sects.109 The mufassir does not approach the Qur’aan with preconceived ideas and notions for which he or she wishes to find support in the Qur’aan. Such an approach invariably leads to misinterpretations and sectarian explanations

Duk ƙoƙarin tafsiri na gaskiya dole ne ya fara da tafsirin Alƙur'ani da kansa ta hanyar Alƙur'ani. Abin da ya rage ba a bayyana shi ba, sai a nemo bayaninsa a cikin Sunnah. Idan har yanzu ba a samu tafsirin ba, sai a koma ga bayanan sahabbai da almajiransu. Abin da ya rage bayan matakan da suka gabata za a same shi a cikin harshen Alƙur'ani. Irin wannan hanya ta tafsiri tana la'akari da matsayin Allah a matsayin mai saukar da wahayinsa kuma mai bayyana shi, da matsayin Annabi ﷺ a matsayin mai fassara wahayin Allah a aikace, da matsayin sahabbai da almajiransu a matsayin masu isar da wahayin Allah da fassarar Annabi ﷺ da aiwatarwarsa, da kuma matsayin Larabci na gargajiya a matsayin harshen da aka isar da wahayin da bayaninsa ta cikinsa.

All honest attempts at tafseer must begin with the tafseer of the Qur’aan by Qur’aan itself. What remains unexplained must then be sought in the Sunnah. If the tafseer still cannot be found, the explanations of the sahaabah and their students must then be turned to. That which is left after the preceding steps can be found in the language of the Qur’aan. Such an approach to tafseer takes into account Allaah’s role as the revealer and explainer of His revelation, the Prophet’s role as the practical interpreter of Allaah’s revelation, the sahaabah and their students’ roles as the conveyers of Allaah’s revelation and the Prophet’s interpretation and application of it, and the role of classical Arabic as the vehicle in which the revelation and its explanation were transmitted.

Duk wata hanya banda wannan tana kore ɗaya ko fiye daga cikin waɗannan muhimman matsayi, kuma tana nuna ko dai da'awar samun wahayi kai tsaye daga Allah, ko kuma fahimtar da ta fi ta Annabi ﷺ da sahabbansa. Ɗan kallo kaɗan a cikin tafsirin waɗanda suke watsi da waɗannan matakan zai bayyana da'awarsu ta wahayin Allah da aka lulluɓe da kalmomi kamar "ilhaam" (wahayi/ilhama) da "kashf" (bayyanawa ta ruhaniya).

Any other approach negates one or more of these vital roles and implies either a claim of direct revelation from God or an understanding superior to that of the Prophet (r) and his companions. A brief glance at the tafseer of those ignoring these steps will expose their claims to divine revelation cloaked in terms like “ilhaam” (inspiration) and “kashf” (illumination).

Mai tafsiri dole ne ya mallaki ilimin Larabci na gargajiya, da tsarin nahawunsa, da salon maganganunsa, domin wannan ita ce harshen Alkur'ani. Duk tafsirin da aka dogara a kansa kawai a kan fassarar wasu ma'anonin Alkur'ani zai iya fuskantar murdiya. Kamar yadda Mujahid, almajirin Ibn 'Abbas, ya ce: "Bai halatta ga duk wanda ya yi imani da Allah da Ranar Lahira ya yi bayanin Littafin Allah idan bai san harshen Larabci ba." 110 Haka kuma mai tafsiri ya kamata ya san sauran ilimomin Musulunci da ke da alaka da Alkur'ani ta wata hanya ko wata, kamar hadisi da fiqhu. Ya kamata ya san ilimin hadisi domin ya tabbatar da cewa bayanan da aka danganta ga Annabi ﷺ ko sahabbansa da ya yi amfani da su a tafsirinsa ingantattu ne. Kuma ya kamata ya san ginshikan fiqhu (usul al-fiqh) domin ya iya fitar da hukuncin Musulunci daga ayoyinsa daidai. Ba tare da fahimta daidai ga wadannan ilimomi biyu ba, mai tafsiri ba zai iya kubuta daga shigar da yalwar bayanan karya da raunana cikin tafsirinsa ba, tun da yawan ruwayoyin rauni da na karya yana da yawa, kuma makarantun fiqhu (dokokin Musulunci) da hanyoyinsu sun yi yawa kuma sun bambanta.

The mufassir must have working knowledge of classical Arabic, its grammatical constructions, and its figures of speech, because this is the language of the Qur’aan. Any tafseer which is based solely on a translation of some of the meanings of the Qur’aan will be liable to distortion. As Mujaahid, the student of Ibn ‘Abbaas, said, “It is not allowable for anyone who believes in Allaah and the Last Day to explain Allaah’s Book if he is not knowledgeable in the Arabic language.” 110 The mufassir should also know the other Islaamic sciences which are connected in one way or another to the Qur’aan, such as hadeeth and fiqh. He should be familiar with the science of hadeeth in order to make sure that explanations attributed to the Prophet (r) or his companions that he uses in his tafseer are authentic. He should also know the fundamental principles of fiqh (usool al-fiqh) in order to accurately extract or deduce Islaamic law from its passages. Without a correct understanding of these two sciences, the mufassir could not possibly escape including in his tafseer a wealth of misinformation, since the body of weak and fabricated narrations is quite vast and the schools of fiqh (Islaamic law) and their methods are many and varied.