2.1 Tafsir Bir-riwaayah - Usool At-tafseer | Quran Course

2.1 Tafsir Bir-riwaayah - Usool At-tafseer | Quran Course

Muhammad Ibn Jareer at-Tabaree (839-923 CE/225-310 AH) ya fito ne daga Tabreez, a yankin da yanzu ake kira yammacin Iran, kuma babban malami ne sananne a fannin fiqhu, ilimin hadisi, da tarihi. Ko da yake asalinsa malamin mazhabar Shaafi‘ee ne, ya kai matakin ijtihaad, ya zama mai zaman kansa daga mazhabar. Tafsirinsa shi ne tafsiri mafi tsufa da ya isa zuwa gare mu cikakke. Yana dauke da riwayoyi, wadanda a mafi yawan lokuta ana yi musu nazari. Ya ambaci karatuka daban-daban na Alkur'ani da ma'anarsu, kuma ya hada labarai da yawa daga Littafi Mai Tsarki wadanda aka tattauna su, haka kuma an ambaci matsayin mazhabobin da ba su bin tafarkin al'ada, kamar na Mu‘tazilawa, sannan an karyata su. Dukkan tafsirai da suka zo daga baya sun dogara da wannan tafsirin ta wata hanya ko wata.117 Daya daga cikin bugu-bugu masu amfani da yawa na wannan babban aiki shi ne wanda ke dauke da sharhin Ahmad Shaakir kan isnaadan riwayoyi masu yawa da marubucin ya ambata. Abin takaici, aikin tabbatar da ingancin riwayoyi ya tsaya a takaice saboda rasuwar Shaakir, bayan ya kammala ne kawai har zuwa aya ta biyar a Suratul Ma'ida.118

Muhammad Ibn Jareer at-Tabaree (839-923 CE/225-310 AH) was from Tabreez, in what is now western Iran, and was a well-known legalist, hadeeth scholar, and historian. Although originally a Shaafi‘ee scholar, he reached the level of ijtihaad and became independent of the school. His tafseer is the oldest tafseer to reach us intact. It contains narrations which are analyzed in most cases. He mentioned the various recitations and their implications and he included many Biblical tales which were discussed, and the positions of unorthodox schools, such as that of the Mu‘tazilees, were mentioned and refuted. All later tafseers have depended on this tafseer in one way or another.117 One of the more useful of the many printed editions of this massive work is the one containing the comments of Ahmad Shaakir on the isnaads of the many narrations cited by the author. Unfortunately, the authentication effort was cut short by Shakir’s death, having only completed up to verse five of Soorah Maa’idah.118

Abul-Fidaa’ Isma‘eel ibn Katheer ad-Dimishqee (1300-1373 CE/699-774 AH) ya kasance malamin fiqhu na mazhabar Shaafi‘ee kuma almajirin Ibn Taymeeyah. Haka kuma ya kasance fitaccen malami a ilimin hadisi da kuma masanin tarihi. Littafinsa na tarihi, al-Bidaayah wa an-Nihaayah, ana ɗaukarsa a matsayin littafin tarihin Musulunci mafi inganci. Tafsirin Ibn Katheer ma ana ɗaukarsa a matsayin littafin tafsiri mafi inganci, kuma bayan Tafsirin at-Tabaree ne kaɗai ya fi shahara a wajen malamai. Littafin ya ƙunshi gabatarwa mai tsawo da ke bayyana hanyar tafsiri, kuma an ba da muhimmanci sosai ga fassara Alƙur’ani da Alƙur’ani. Ibn Katheer yana nazari sosai kan dukkan rahotannin da ya kawo, kuma yana tantance sabanin maganganun sahabbai da tabi‘ai. Haka kuma yana gargaɗi game da hatsarin Isrā’iliyyāt da sauran bayanan ƙarya da aka saba samu a cikin tafsirai. Ana tattauna al’amuran shari‘a, kuma ana auna ra’ayoyi daban-daban.120 An fitar da takaitaccen sigar wannan tafsirin, wadda aka cire daga cikinta rahotannin da ba su inganta ba, a cikin juzu’i huɗu a shekarun 1980.121

Abul-Fidaa’ Ismaa‘eel ibn Katheer ad-Dimishqee (1300-1373 CE/699-774 AH) was a Shaafi‘ee fiqh scholar and a student of Ibn Taymeeyah. He was also an eminent hadeeth scholar and a historian. His historical work, al-Bidaayah wa anNihaayah, is considered the most authentic Islaamic history book. Tafseer ibn Katheer is also considered the most authentic book of tafseer, and is second only to Tafseer at-Tabaree in popularity among scholars. The book contains an extensive preface covering the methodology of tafseer, and great emphasis has been placed upon the interpretation of Qur’aan by Qur’aan. Ibn Katheer critically analyzes all of his narrations and evaluates the conflicting statements of the sahaabah and the taabi‘oon. He also warns against the dangers of Israa’eeleeyaat and other false information commonly found in tafseers. Legal issues are discussed, and differences of opinion are evaluated.120 An abridged version of this tafseer, from which the inauthentic narrations has been removed, was published in four volumes in the 1980s. 121

Wannan tafsir ƙanshin Muhammad ibn Ya‘qoob al-Fayroozaabaadee (d. 1414 CE/817 AH) ne, wanda malami ne na mazhabar Shaafi‘ee kuma marubucin shahararren ƙamus na Larabci, al-Qaamoos al-Muheet. Mafi yawan wannan tafsir ya ƙunshi bayanai da aka danganta ga babban sahabi kuma mai tafsiri, Ibn ‘Abbaas. Marubucin yana ambaton silsilar masu ruwaya ga kowane sashe na tafsir. Saboda haka, ana ɗaukar wannan tafsir a matsayin ɗaya daga cikin tafsirai birriwaayah. Sai dai silsilolin ruwayar da ake dangantawa ga Ibn ‘Abbaas sun bambanta a matakin ingancinsu, gwargwadon amincin masu ruwayar kansu.

This tafseer was compiled by Muhammad ibn Ya‘qoob al-Fayroozaabaadee (d. 1414 CE/817 AH), who was a Shaafi‘ee scholar and author of the famous Arabic dictionary, al-Qaamoos al-Muheet. The vast majority of this tafseer consists of explanatory statements attributed to the great sahaabee and mufassir, Ibn ‘Abbaas. The author mentions the chains of narrators for each section of tafseer. Hence, this tafseer is considered as being among the tafseers birriwaayah. However, chains of narration attributed to Ibn ‘Abbaas vary in their level of authenticity, depending upon the reliability of the narrators themselves.

Silsilolin isnadi daga Mu‘aawiyah ibn Saalih da Qays ibn Muslim al-Koofee ana ɗaukar su sahihai (masu inganci sosai), yayin da waɗanda suka fito daga Ibn Is-haaq (masanin tarihi) kuwa

Chains from Mu‘aawiyah ibn Saalih and Qays ibn Muslim al-Koofee are considered saheeh (highly authentic) and those from Ibn Is-haaq (the historian)

Ana ɗaukar waɗanda aka karɓo daga Ismaa‘eel ibn ‘AbdurRahmaan as-Suddee al-Kabeer da ‘Abdul Maalik ibn Jurayj a matsayin hasan (ingantattu); amma waɗanda suka fito daga ad-Dahhaak ibn Mazaahim al-Hilaalee, ‘Ateeyah al-‘Awfee, Muqaatil ibn Sulaymaan al-Azdee, da Muhammad ibn as-Saa’ib al-Kalabee, wanda aka zarga da ƙirƙirar hadisai, duk da‘eef ne (ba a karɓe su ba). Kusan dukkan abin da ake kira "Tafseer of Ibn ‘Abbaas" an gina shi ne a kan maganganun da aka karɓo cikin sarƙoƙin isnadi waɗanda ke ɗauke da Muhammad ibn as-Saa’ib al-Kalabee. Saboda haka, ana ɗaukar wannan tafseer a matsayin wanda ba za a dogara da shi ba a mafi yawan abin da ya ƙunsa; kuma duk da shaharar da yake da ita a wajen jama'a, malaman Musulunci sun ƙi shi gaba ɗaya.125

are considered hasan (authentic); while those from Ismaa‘eel ibn ‘AbdurRahmaan as-Suddee al-Kabeer and ‘Abdul Maalik ibn Jurayj are doubtful. Those from ad-Dahhaak ibn Mazaahim al-Hilaalee, ‘Ateeyah al-‘Awfee, Muqaatil ibn Sulaymaan al-Azdee, and Muhammad ibn as-Saa’ib al-Kalabee, who was accused of fabricating hadeeths, are all da‘eef (unacceptable). Nearly all of the so-called “Tafseer of Ibn ‘Abbaas” is based on statements narrated in chains containing Muhammad ibn as-Saa’ib al-Kalabee. Hence, this tafseer is considered unreliable for the most part; and, despite its popularity among the masses, it is totally rejected by Muslim scholars.125