A cikin wannan littafi na yi ƙoƙarin sanar da mai karatu mai magana da Turanci wasu daga cikin ilimomin Alƙur'ani. Duk wanda ya fahimci Alƙur'ani sosai kuma ya yi aiki da shi a rayuwarsa, to yana kusanci da Allah sosai. Ina fatan Musulmai za su bi tsakiyar hanya tsakanin matsanancin ra'ayi guda biyu marasa daɗi. Na farko shi ne a ɗaga hannu, da cewa ilimin Musulunci ba aikin mutum na yau da kullum ba ne, ya kamata a bar shi ga ƙwararru a fagen. Wannan hali ya bar talakawan Musulmai cikin jahilci mai zurfi game da addinin su. Duk wanda bai shagaltu da koyon Musulunci ba, to tabbas zai shagaltu da ayyuka iri-iri waɗanda za su zama abin nadama a Ranar Lahira. Wannan hali kuma yana kaiwa ga sakamakon da aka soki sosai a Suratut-Tauba. Yahudawa da Nasara sun riƙi malamansu da limamansu a matsayin ubangiju maimakon Allah, ta hanyar bin su makaho-makaho, a lokacin da suka haramta abin da Allah ya halatta musu, suka halatta abin da Allah ya haramta.135

I have attempted in this book to acquaint the English-speaking reader with some of the sciences of the Qur’aan. The more one understands of the Qur’aan and applies in one’s life, the closer one comes to Allaah. I hope that Muslims will steer the middle course between two unpleasant extremes. The first is to throw up one’s hands, claiming that Islaamic knowledge is not the business of the layperson, and that it should be left to specialists in the field. This attitude has left the Muslim masses in deep ignorance of their religion. Whoever is not busy learning about Islaam is likely to be busy in a wide variety of activities that will be a cause for regret on the Day of Judgment. This attitude also leads to a result that was severely criticized in Soorah at-Tawbah. The Jews and Christians took their priests and rabbis as lords in place of God by blindly following them when they prohibited what God had made lawful for them and made lawful that which God had prohibited.135

Matsananci na biyu shi ne mutum ya ɗauki kansa a matsayin malami bayan ya karanta littattafai kaɗan game da Musulunci. Irin waɗannan mutane suna jin cewa wajibi ne su gyara "kuskuren" waɗanda ke kewaye da su idan sun ga suna yin wani abu da ba su saba da shi ba, ko kuma idan sun ji wani a wani wuri yana cewa wani aiki ba daidai ba ne, amma su kansu ba su yi nazari kan ra'ayoyin malamai daban-daban game da batun ba, tare da hujjojinsu. Ina fatan wannan littafi zai sa irin waɗannan mutane su fahimci sarkakiyar ilimomin Musulunci, musamman ma saboda abin da aka gabatar a nan kamar ɗan ƙaramin ɓangare ne na babban kankara idan aka kwatanta da abin da aka rubuta a kan wannan maudu'i cikin harshen Larabci.

The second extreme is to consider oneself learned after having read a couple of books on Islaam. Such persons feel duty-bound to correct the “mistakes” of those around them when they see them doing something they are unfamiliar with, or when they have heard somebody somewhere say that a certain practice is wrong, but they themselves have not studied the different positions of scholars on the issue along with their evidences. I hope that this book will impress upon such people the complexity of the Islaamic sciences, especially since that which has been presented here is the tiniest tip of an iceberg compared to what has been written on the subject in Arabic.

Ina fatan cewa idan mai karatu bai samu komai ba daga wannan littafi, to zai bar shi da wata ma'auni wadda zai auna da ita maganganun wadanda ke bayar da fassarorin Alkur'ani. Muna rayuwa ne a zamanin da wadanda ba musulmi ba suke matukar sha'awar ganin musulmi sun sake fassara tushen addininmu. Ginshikin irin wadannan kokarin shi ne sake fassara Alkur'ani. Musulmi suna taka-tsantsan game da fassarorin wadanda ba musulmi ba, amma akwai wani gagarumin motsi na sake fassarawa wanda musulmi kansu ke bayarwa. Wannan motsi, wanda yake da karfi musamman a tsakanin musulmi masu zama ko horo a Yamma, yana daukar da yawa daga zato na wayewar masana'antu ta Yamma a matsayin gaskiyar da ba ta bukatar hujja, wadanda dole ne a dace da su cikin fahimta da aikin musulmi na Musulunci.

I would hope that if the reader gets nothing else out of the book, that he or she will leave with a standard by which to measure the statements of those who are offering interpretations of the Qur’aan. We live in a time when non-Muslims are very eager for the Muslims to reinterpret the sources of our deen. Fundamental to such efforts is reinterpretation of the Qur’aan. Muslims are fairly wary of nonMuslim reinterpretations, but there is a whole reinterpretation movement being advocated by Muslims. This movement, which is especially strong among Muslims living or trained in the West, takes many assumptions of western industrial civilization as self-evident truths which must be accommodated in the Muslims’ understanding and practice of Islaam.

Ɗaya daga cikin manyan hanyoyin wannan motsi shi ne cewa ana fara ɗaukar matsaya a kan wata magana, sannan a nemi hujja da za ta goyi bayanta. Ɗaya daga cikin dabarunsu da suka fi so shi ne yin muhawara bisa wata ayar Alƙur'ani a kan wata magana, sau da yawa bisa fassara tasu ta sabuwa, tare da watsi da wasu ayoyin da ke sa irin wannan fassara ba ta yiwuwa. Misali mafi shahara a wannan shi ne fassarar ayar 62 ta Suratul Baqara da aka karkatar da ita.

One of the main methods of this movement is that a position on a given issue is taken, then evidence is sought to support it. One of their favorite tactics is to argue on the basis of a particular verse on an issue, often according to their own new interpretation, while ignoring other verses which make their interpretation impossible. A classic example of this is the distorted tafseer of verse 62 of Soorah al-Baqarah

Suna cewa wannan aya tana nuna a fili cewa Yahudawa da Nasarori ma masu imani ne, cewa dukkanmu 'yan'uwan juna ne, kuma cewa ma'aunin shiga Aljanna kawai shi ne imani da Allah da Ranar Lahira tare da aikin alheri. Duk da haka, malaman Musulunci a tarihi sun fassara wannan aya bisa la'akari da ayoyi na 150-151 na Suratun Nisa'i:

They say this verse is clear proof that Jews and Christians are believers, that we are all brothers and that the only criteria for entry into paradise are belief in Allaah and the Day of Judgment along with good deeds. However, Muslim scholars throughout history have interpreted this verse in light of verses 150-1 of Soorah an-Nisaa’:

Wannan nassi a fili yake yana magana ne a kan Yahudawa, waɗanda suke musanta cewa Isa da Muhammadu ﷺ annabawa ne, da kuma Kiristoci, waɗanda suke musanta annabcin Muhammadu ﷺ.136

This passage clearly refers to the Jews, who deny that Jesus and Muhammad (peace be upon them both) were prophets, and the Christians, who deny Muhammad’s prophethood.136

Como ne za a iya yin alkawari ga Yahudawa da Nasara waɗanda suka ji labarin Muhammadu (r) suka kuma ƙi annabcinsa cewa za su sami lada kuma ba za su ji tsoro ba? Duk wanda ya fassara ayar daga Suratul Baƙara haka, to ya ɗauki matsayin da ke sa Alƙur'ani ya saɓa wa kansa, wanda kansa matsayi ne na kafirci. Saboda haka, matsayar malaman Musulunci ita ce akwai hanyoyin fassara guda biyu masu karɓuwa ga ayar. Na farko shi ne Yahudawan zamanin Musa da Nasarar zamanin Isa waɗanda suka yi imani da Allah suka bi annabin da aka aika musu, an yi musu alkawarin wannan lada. Na biyu shi ne bayan aikin Annabi Muhammadu (r), ladan da aka ambata yana ga waɗanda ke cikin ƙungiyoyin addini daban-daban waɗanda suka yi imani da Allah da Ranar Ƙarshe kuma suka aikata aiki nagari kamar yadda wahayin ƙarshe ya ayyana, bayan sun yi imani da Muhammadu (r) a matsayin annabi da aka aika musu.137 Waɗannan fassarori biyu suna la'akari da dukkan shaidu (wanda an ambaci kaɗan daga cikinsu saboda gajarta), alhali na farko ba ya la'akari da su.

How then could Jews and Christians who heard about Muhammad (r) and rejected his prophethood be promised that they would get a reward and have nothing to fear? A person who interprets the verse from Soorah al-Baqarah in that way has taken a position that requires the Qur’aan to contradict itself, which is in itself a position of disbelief. Therefore, the consensus of Muslim scholars is that there are two valid possible interpretations of the verse. The first is that Jews at the time of Moses and Christians at the time of Jesus who believed in Allaah and followed the prophet sent to them have been promised this reward. The other is that after the mission of Prophet Muhammad (r), the stated reward is for those among the various religious groups who believe in Allaah and the Last Day and do good as defined in the final revelation, having believed in Muhammad (r) as a prophet sent to them.137 These two interpretations take into account all of the evidence (of which only a fraction has been mentioned for the sake of brevity), while the first does not.

Wata dabara da ya kamata a yi taka-tsantsan da ita ita ce fassarar Alkur'ani bisa ma'anonin harshe kawai na kalmomi. Domin irin waɗannan fassarori su yi kama da gaskiya, ana watsi da Sunnah. Za ka ga wasu suna ƙin karɓar wani hadisi saboda sahabbai da yawa ba su ruwaito shi ba face wasu kaɗan! Wannan hanya ta kasance ruwan dare a cikin ƙungiyoyin ɓatattu na addini na ƙarya a tarihi.