Wannan littafi, Usool at-Tafseer (ma'ana ta zahiri: Ginshiƙan Asali na Fassarar Alƙur'ani), yana nufin rassan ilimi waɗanda suke da muhimmanci wajen samar da cikakkiyar fassarar nassosin Alƙur'ani, kamar nahawun Larabci da tsarin jumla, adabin Larabci, da ilimomin Alƙur'ani ('ulum al-Qur'an). Haka kuma, sanin fannonin ilimi na zamani, kamar ilimomin kimiyya tsantsa da ilimomin zamantakewa, yana da muhimmanci ga mai tafsiri a wannan zamani domin ya sa bayanan Alƙur'ani su dace da al'ummar ɗan adam ta yau. Usool at-Tafseer yana magana ne akan tsarin mataki-mataki na hanyar fassarar Alƙur'ani, domin tabbatar da cewa fassarorin ba kawai sakamakon son zuciya da sha'awar mutum ba ne. Waɗannan darussa an saba ambatonsu a littattafan usool al-fiqh (Ginshiƙan Asali na Shari'ar Musulunci) da kuma gabatarwar littattafan tafsiri na gargajiya.

The title of this book, Usool at-Tafseer (lit. The Fundamental Principles of Qur’aanic Interpretation), essentially refers to the branches of knowledge which are necessary to provide an accurate interpretation of the Qur’aanic texts, such as Arabic grammar and syntax, Arabic literature and Qur’aanic sciences (‘uloom al-Qur’aan). Familiarity with modern fields of learning, like the pure sciences and social sciences, is also necessary for a commentator in this era to make the Qur’aanic explanations relevant to modern human society. Usool atTafseer addresses the actual step-by-step methodology of interpreting the Qur’aan to ensure that interpretations are not merely the result of human whims and fancies. These subjects were traditionally mentioned in the books of usool al-fiqh (The Fundamental Principles of Islaamic Law) and the introductions to the classical books of Tafseer.

Daga cikin shahararrun littattafai na farko da aka rubuta kan batun Usool at-Tafseer akwai wata risala mai suna Muqaddimah fee Usool at-Tafseer, 1

Among the most well known early works dedicated to the subject of Usool at-Tafseer is a treatise called Muqaddimah fee Usool at-Tafseer, 1

wanda malamin nan mai girma na karni na sha uku miladiyya, Ibn Taimiyya, ya yi shi.2 Daga cikin ayyukan zamani na baya-bayan nan, wanda na malamin Indiya, ‘Abdul-Hameed al-Faraahee, watakila shi ne mafi shahara. Ya sanya wa aikinsa suna, at-Takmeel fee Usool at-Ta’weel.3

done by the outstanding scholar of the 13th century CE, Ibn Taymeeyah.2 Of the latter day works, that of the Indian scholar, ‘Abdul-Hameed al-Faraahee, is perhaps the most notable. He entitled his work, at-Takmeel fee Usool at-Ta’weel. 3

Sanannen amfani da kalmar ‘ulūmul-Qur’āni yana nufin dukkan fannonin ilimi da ke bayyana Alƙur’ani ko kuma waɗanda aka samo daga gare shi. Daga cikinsu akwai ilimin tafsiri (bayanin ma'anoni), ilimin qira'o'i (hanyoyin karatun Alƙur’ani), ar-rasmul-‘Uthmānī (rubutun ‘Uthmāniyya), i‘jāzul-Qur’āni (abubuwan al‘ajabi na Alƙur’ani), asbābun-nuzūl (dalilan saukar ayoyi), an-nāsikh wal-mansūkh (ayoyin da suka soke wasu da waɗanda aka soke), i‘rābul-Qur’āni (nahawun Alƙur’ani), ghareebul-Qur’āni (kalmomi marasa saba a cikin Alƙur’ani), hukunce-hukuncen addini, da harshen Larabci da adabinsa.4

The more commonly used term, ‘uloom al-Qur’aan, refers to all the fields of knowledge which serve to elucidate the Qur’aan or which are derived from it. Included among them are knowledge of tafseer (exegesis), qiraa’aat (recitations), ar-rasmul-‘Uthmaanee (the ‘Uthmaanic script), i‘jaaz al-Qur’aan (miraculous aspects of the Qur’aan), asbaab an-nuzool (reasons for revelation), an-naasikh wal-mansookh (abrogating and abrogated verses), i‘raab al-Qur’aan (Qur’aanic grammar), ghareeb al-Qur’aan (unusual Qur’aanic terms), religious rulings, and Arabic language and literature.4

A lokacin tattara littattafai, an rubuta littattafai da dama a fannoni daban-daban na 'ulumul-Qur'aan. Hankali ya fara karkata ne zuwa fagen tafsiri, domin dukkan ilimomin Alkur'ani daban-daban ana amfani da su a cikinsa. Daga cikin marubuta na farko a karni na takwas miladiyya akwai Shu'bah ibn al-Hajjaaj, Sufyaan ibn 'Uyaynah da Wakee' ibn al-Jarraah. Tafsirorinsu tarin ra'ayoyin sahabban Annabi ﷺ da almajiransu (tabi'ai) ne. Bayansu ya biyo Ibn Jareer at-Tabaree (d. 310 AH), wanda Tafsirinsa ake ganin shi ne mafi girma, domin shi ne farkon wanda ya yi nazarin ra'ayoyi ya zaɓi mafi ƙarfi; kuma ya yi nazarin tsarin nahawun kalmomi, ya kuma fitar da hukunce-hukunce daga ayoyin. Kulawa da tafsiri ta ci gaba har zuwa yau, inda ta haifar da fannoni masu yawa na hanyoyin bayanin Alkur'ani.

During the era of book compilation, many books were written in the various areas of ‘uloom al-Qur’aan. Concern was first focused on the field of tafseer, since all the various Qur’aanic sciences are utilized in it. Among the early writers of the 8th century CE were Shu‘bah ibn al-Hajjaaj, Sufyaan ibn ‘Uyaynah and Wakee‘ ibn al-Jarraah. Their tafseers were collections of the opinions of the Prophet’s companions (sahaabah) and their students (taabi‘oon). They were followed by Ibn Jareer at-Tabaree (d. 310 AH), whose Tafseer is considered the greatest, as he was the first to analyze the opinions and choose the strongest; and he analyzed the grammatical constructions and deduced rulings from the verses. Concern for tafseer has continued until the present day, producing a large variety of methodologies for Qur’aanic elucidation.

Dangane da sauran fannonin ‘ulūmul-Qur’āni, daga cikin manyan marubuta a karni na tara akwai ‘Alee ibn al-Madeenee (malamin Imaam al-Bukhaaree), wanda ya rubuta kan Asbaabun-Nuzūl, da kuma Aboo ‘Ubayd al-Qaasim ibn Salaam, wanda ya rubuta kan naskh (soke hukunci). Babban malamin karni na goma da ya rubuta kan salon Qur’ani na musamman shi ne Aboo Bakr as-Sijistaanee, yayin da malamin karni na goma sha daya, ‘Alee ibn Sa‘eed al-Hoofee, ya samar da littafi kan tsarin nahawu na Qur’ani gaba ɗaya. A karni na goma sha biyu, babban malamin da ya rubuta kan Mubhamaatul-Qur’aan (Abubuwan da ba a bayyana su ba a Qur’ani) shi ne Abul-Qaasim ‘AbdurRahmaan as-Sabeelee. Bayansa ya zo Ibn ‘Abdis-Salaam, wanda ya rubuta kan majaazul-Qur’aan (misali-ma’ana a Qur’ani), sai ‘Alamud-Deen as-Sakhaawee, wanda ya rubuta kan karatun Qur’ani (qira’āt) a karni na goma sha uku.

As for the other areas of ‘uloom al-Qur’aan, among the leading 9th centurywriters were ‘Alee ibn al-Madeenee (Imaam al-Bukhaaree’s teacher), who wrote on Asbaab an-Nuzool, and Aboo ‘Ubayd al-Qaasim ibn Salaam, who wrote on abrogation. The leading scholar of the 10th century to write on the unusual constructions of the Qur’aan was Aboo Bakr as-Sijistaanee, while the 11th century scholar, ‘Alee ibn Sa‘eed al-Hoofee, produced a work on its grammatical constructions in general. In the 12th century, the leading scholar to write on Mubhamaat al-Qur’aan (Qur’aanic Ambiguities) was Abul-Qaasim ‘AbdurRahmaan as-Sabeelee. He was followed by Ibn ‘Abdis-Salaam, who wrote on Qur’aanic metaphor (majaaz al-Qur’aan), and ‘Alamud-Deen as-Sakhaawee, who wrote on the recitations in the 13th century. 5

Malamai da suka rubuta a wannan zamani sun yi niyyar rufe batutuwan da suka mayar da hankali a kansu cikakke. Saboda haka, wadanda suka rubuta kan Ghareeb al-Qur'aan, misali, sukan ambaci kowace kalma a cikin Alkur'ani da ba a saba da ita ba ko kuma wacce ma'anarta ba ta bayyana ba; wadanda suka tattara littattafan Majazi kuma sukan binciki kowane irin kalma ko jumla a cikin Alkur'ani wadda take da ma'anoni na misali, haka kuma a sauran fannonin ilimin Alkur'ani. Yawan wadannan littattafai ya sa ba zai yiwu ga mutum daya ya kware a dukkan fannoni ba, koda kuwa ya shafe rayuwarsa duka yana amfani da dukkan karfinsa. Sakamakon haka, malaman baya suka yi marmarin samuwar sabon ilimi wanda zai zama kamar fihirisa ko jagora ga dukkan wadannan fannoni. Wannan ne fannin da aka sani a hukumance da 'Ulumul-Qur'aan. Duk da cewa babu wani rubutu da ke nuna cewa malamai sun rubuta ko sun yi yunkurin rubuta irin wannan tattarawa kafin karni na goma, an dai tattara shi a cikin hankulan manyan malaman farko.

The scholars who wrote during this period sought to comprehensively cover the topics they focused on. Consequently, those who wrote on ghareeb alQur’aan, for example, would mention every single word in the Qur’aan which was strange or of ambiguous meaning; and those who compiled works on metaphors would investigate every type of word or phrase in the Qur’aan which had allegorical meanings, and so on in the various branches of Qur’aanic fields of learning. The vastness of the works made it impossible for any single individual to master all fields, even if he spent his whole life and utilized all his energy. As a result, later scholars longed for the evolution of a new science which would act like an index or directory for all these fields. This became the field officially known as ‘uloom al-Qur’aan. Although there is no record of any scholars writing or attempting to write a compilation of this type before the 10th century, it was collected in the intellects of the leading early scholars.

Littafin farko na musamman kan ‘Uloom al-Qur’aan da aka rubuta a cikin jerin sunayen marubuta, Fihrist Ibn Nadeem, shi ne littafin al-Haadee fee ‘Uloom al-Qur’aan na karni na goma, na Aboo Bakr Muhammad ibn Khalaf (d. 309 AH). An rubuta shi a cikin juzu’i 47, sai dai babu wani kwafi da ya iso gare mu.8 Littafi na gaba mafi tsufa shi ne al-Burhaan fee Tafseer al-Qur’aan 9

The first specialized work on ‘uloom al-Qur’aan recorded in the index of authors, Fihrist Ibn Nadeem, is the 10th century work, al-Haadee fee ‘Uloom alQur’aan, by Aboo Bakr Muhammad ibn Khalaf (d. 309 AH). It was written in 47 volumes, however, no copies have reached us.8 The next oldest is al-Burhaan fee Tafseer al-Qur’aan 9

Ɗan Ibraheem ɗan Sa'eed, wanda aka fi sani da al-Hoofee (ya rasu 330 AH), ya rubuta wannan littafi. Asalin littafin yana da juzu'i 30, daga cikinsu juzu'i 15 ne kawai ake samu a rubuce-rubucen hannu.10 Littafin ba tsari ne na tsari-tsari na ilimomin 'ulooom al-Qur'aan ba, sai dai yana bin salon tafsiri, inda marubucin yake gabatar da sassa daban-daban na 'ulooom al-Qur'aan a inda suka dace. A karni na 12, Ibn al-Jawzee (ya rasu 597 AH) ya rubuta littattafai biyu a wannan fanni: Funoon al-Afnaan fee 'Uyoon 'Uloom al-Qur'aan da al-Mujtabaa fee 'Uloom Tata'allaq bil-Qur'aan. Na farko an buga shi. Na biyu kuwa yana nan a rubuce-rubucen hannu a Daar al-Kutub al-Misreeyah da ke Masar. Karni na 13 ya shaida wasu ayyuka guda biyu: Jamaal al-Qurraa' na 'Alamud-Deen as-Sakhaawee (ya rasu 641AH), da al-Murshid al-Wajeez fee maa Yata'allaq bil-Qur'aan al-'Azeez,11 na Aboo Shaamah 'Abdur-Rahmaan ɗan Ismaa'eel al-Maqdasee (ya rasu 775 AH).

by ‘Alee ibn Ibraaheem ibn Sa‘eed, better known as alHoofee (d. 330 AH). The original text was in 30 volumes, of which 15 are available in manuscript.10 The text is not a systematic compilation of the sciences of ‘uloom al-Qur’aan, but follows the tafseer format in which the author introduces the various branches of ‘uloom al-Qur’aan where relevant. In the 12th century, Ibn al-Jawzee (d. 597 AH) wrote two books in the field called Funoon al-Afnaan fee ‘Uyoon‘Uloom al-Qur’aan and al-Mujtabaa fee ‘Uloom Tata‘allaq bil-Qur’aan. The first has been printed. The second remains in manuscript at Daar al-Kutub al-Misreeyah in Egypt. The 13th century witnessed two more works, Jamaal al-Qurraa’ by ‘Alamud-Deen as-Sakhaawee (d. 641AH), and al-Murshid al-Wajeez fee maa Yata‘allaq bil-Qur’aan al-‘Azeez, 11 by Aboo Shaamah ‘Abdur-Rahmaan ibn Ismaa‘eel al-Maqdasee (d. 775 AH).

Badrud-Deen az-Zarkashee (d. 794 AH) ya rubuta littafinsa mai muhimmanci, mai suna al-Burhaan fee ‘Uloom al-Qur’aan, a karni na sha huɗu. An buga shi.12 Bayansa, a karni na sha biyar, Muhammad ibn Sulaymaan al-Kaafeejee (d. 873 AH) da Jalaalud-Deen al-Balqeenee sun bi shi. Al-Balqeenee ne ya gano nau'o'in ilimomin Alqur'ani guda hamsin daban-daban a cikin littafinsa, Mawaaqi‘ al-‘Uloom min Mawaaqi‘ an-Nujoom. A wannan karnin ɗin, Jalaalud-Deen as-Suyootee (d. 911 AH) ya rubuta littafai biyu a fagen ‘uloom al-Qur’aan. Ya sa wa na farko suna at-Tahbeer fee ‘Uloom at-Tafseer, wanda ya kammala a shekarar 872 AH. Yana ƙunshe da juzu'i ɗaya siriri, amma ya taɓa fannoni ɗari da biyu daban-daban na ilimomin Alqur'ani. Daga baya ya haɗa fannonin ya rage su zuwa tamanin, sannan ya yi bayaninsu dalla-dalla a cikin aikinsa, Kitaab al-Itqaan fee ‘Uloom al-Qur’aan. 13 Wannan rubutu na ƙarshe ya zama babban littafin tushe a karatun ‘uloom al-Qur’aan ga malaman zamani masu zuwa.

Shekaru uku masu zuwa fagen ‘Uloom al-Qur’aan bai samu ci gaba mai yawa ba. Sai dai a karni na ashirin, sabon kwararren rubuce-rubuce ya fara da littafin Shaykh Taahir al-Jazaa’iree mai shafi 300 mai suna at-Tibyaan fee ‘Uloom al-Qur’aan. 14 A tsakiyar karni na ashirin, wasu malamai a Jami’ar al-Azhar sun rubuta gajerun littattafai kan ‘Uloom al-Qur’aan domin kwalejojinsu. Wasu daga cikinsu an buga su daga baya. Daga cikin fitattu akwai Minhaaj al-Furqaan fee ‘Uloom al-Qur’aan 15 wanda Shaykh Muhammad ‘Alee Salaamah ya rubuta domin daliban Kwalejin Da‘wah wal-Irshaad.16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, 17 littafi mai juzu’i biyu fiye da shafuka 1000, Shaykh Muhammad ‘Abdul-‘Atheem az-Zarqaanee, tsohon malami a fannin ‘uloom al-Qur’aan da ‘uloom al-Hadeeth a Kwalejin Ilimin Musulunci (usool ad-Deen) ne ya rubuta shi. A rabin karshe na karni na ashirin, malaman jami’a da dama sun rubuta kyawawan littattafai a wannan fage, kamar Mabaahith fee ‘Uloom al-Qur’aan na Subhee as-Saalih, Mabaahith fee ‘Uloom al-Qur’aan na Mannaa‘ al-Qattaan, Madkhal ilaa al-Qur’aan al-Kareem 18 na Muhammad ‘Abdullaah Daraaz, al-Madkhal li Diraasah al-Qur’aan, 19 na Muhammad Aboo Shahbah, da Lamahaat fee ‘Uloom al-Qur’aan 20 na Dr. Muhammad ibn Lutfee as-Sabbaagh.

For the next three centuries the field of ‘uloom al-Qur’aan saw little development. However in the 20th century, a new flurry of writing began with Shaykh Taahir al-Jazaa’iree’s 300-page work entitled, at-Tibyaan fee ‘Uloom alQur’aan. 14 In the mid twentieth century, a number of professors at al-Azhar University wrote concise texts on the subject of ‘uloom al-Qur’aan for their respective colleges. Some of these were later published. Among the more notable is Minhaaj al-Furqaan fee ‘Uloom al-Qur’aan 15 written for students in the College of Da‘wah wal-Irshaad by Shaykh Muhammad ‘Alee Salaamah.16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, 17 a two volume work of over 1000 pages was written by Shaykh Muhammad ‘Abdul-‘Atheem az-Zarqaanee, former lecturer of ‘uloom al-Qur’aan and ‘uloom al-Hadeeth in the College of Islaamic Disciplines (usool ad-Deen). In the latter part of the 20th century, a number of excellent works have been written in the field by university professors like Mabaahith fee ‘Uloom al-Qur’aan by Subhee as-Saalih, Mabaahith fee ‘Uloom al-Qur’aan by Mannaa‘ al-Qattaan, Madkhal ilaa al-Qur’aan al-Kareem 18 by Muhammad ‘Abdullaah Daraaz, al-Madkhal li Diraasah al-Qur’aan, 19 by Muhammad Aboo Shahbah, and Lamahaat fee ‘Uloom al-Qur’aan 20 by Dr. Muhammad ibn Lutfee as-Sabbaagh.

An wannan fassarar Dr. M. Abdul Haq Ansari ce ta yi wa Jami'ar Musulunci ta Imam Ibn Sa'ood da ke Riyadh, daga baya kuma Al-Hidaayah Press ta sake buga ta a Ingila a karkashin take, An Introduction to the Principles of Tafseer.

1 It was translated by Dr. M. Abdul Haq Ansari for Imaam Ibn Sa‘ood Islamic University in Riyadh and later reprinted in England by Al-Hidaayah Press under the title, An Introduction to the Principles of Tafseer.

An haife shi a shekara ta 661 AH/1262 CE; ya rasu a shekara ta 728 AH/1327 CE.

2 Born 661 AH/1262 CE; died 728 AH/1327 CE.

3 Lamahaat fee ‘Uloom al-Qur’aan, shafi 191-2.

3 Lamahaat fee ‘Uloom al-Qur’aan, pp. 191-2.

4 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, shafi na 16.

4 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 16.

5 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, shafi 24-25.

5 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, pp. 24-25.

6 Ya yi mulki daga 786 zuwa 809 CE. 7 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, shafi na 25.

6 Ruled 786-809 CE. 7 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 25.

ʿUlum al-Qur'an, shafi na 6.

8 ‘Ulum al-Qur’an, p. 6.

9 Shaikh az-Zarqaanee ya yi kuskuren sanya masa suna, al-Burhaan fee ‘Uloom al-Qur’aan, a cikin littafinsa Manaahil al-‘Irfaan, juzu’i na 1, shafi na 27-8. Duba kamus mai bayani kan marubuta da ayyukansu, Kashf ath-Thunoon, juzu’i na 1, shafi na 242, domin ganin ingantaccen sunan littafin al-Hoofee.

9 Shaykh az-Zarqaanee mistakenly entitled it, al-Burhaan fee ‘Uloom al-Qur’aan, in his book Manaahil al-‘Irfaan, vol. 1, p. 27-8. See the encyclopedic index of authors and their works, Kashf ath-Thunoon, vol. 1, p. 242, for reference to the correct title of al-Hoofee’s work.

Yana samuwa a Daar al-Kutub al-Misriyyah, Masar.

10 It is available in Daar al-Kutub al-Misreeyah, Egypt.

11 Edited by Tayyaar Qoolaaj and published in Beirut by Daar Saadir, 1975.

11 Edited by Tayyaar Qoolaaj and published in Beirut by Daar Saadir, 1975.

12 Edited by Muhammad Abul-Fadl Ibraaheem, published in Egypt by Ibraaheem ‘Eesaa alBaabee al-Halabee Press, 2nd edition in 1972 (1391 AH).

12 Edited by Muhammad Abul-Fadl Ibraaheem, published in Egypt by Ibraaheem ‘Eesaa alBaabee al-Halabee Press, 2nd edition in 1972 (1391 AH).

13 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, shafi 27-30.

13 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, pp. 27-30.

14 An buga shi a Masar ta Matbaar al-Manaar a shekarar 1915 (1334 AH) a karkashin take, at-Tibyaan li ba‘d alMabaahith al-Muta‘allaqah bil-Qur’aan.

14 Published in Egypt by al-Manaar Press in 1915 (1334 AH) under the title, at-Tibyaan li ba‘d alMabaahith al-Muta‘allaqah bil-Qur’aan.

15 An buga shi a ƙarƙashin taken, Jawaahir al-Bayaan fee ‘Uloom al-Qur’aan.

15 Published under the title, Jawaahir al-Bayaan fee ‘Uloom al-Qur’aan.

16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, shafi 31.

16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 31.

17 An buga shi a Masar ta Daar Ihyaa al-Kutub al-‘Arabeeyah, bugu na 3, 1953.

17 Published in Egypt by Daar Ihyaa al-Kutub al-‘Arabeeyah, 3rd ed., 1953.

18 An buga shi a Beirut ta Daar al-Qalam Press, a shekarar 1971.

18 Published in Beirut by Daar al-Qalam Press, 1971.

19 An buga shi a Masar a shekarar 1973.

19 Published in Egypt in 1973.

Wanda aka buga a Beirut ta al-Maktab al-Islaamee, bugu na 3, 1990.

20 Published in Beirut by al-Maktab al-Islaamee, 3rd ed., 1990.