Mufassar ni Lafdhi (neno lenye maana) linaloonyesha maana yake iliyokusudiwa kutoka katika Siyaaq (muktadha au mazingira ya maneno) kwa uwazi, au ni lile lenye uwazi zaidi kwa sababu ya ufafanuzi wa Daleel nyingine. Haliwezi kufasiriwa upya kwa Ta'weel (tafsiri ya kimaana isiyo ya moja kwa moja), lakini linaweza kufutwa kwa An-Naskh (kufutwa kwa hukumu) wakati wa Mtume ﷺ. Ongezeko hilo la uwazi linaweza kutokana na Seeghah (umbo la neno) hilohilo, na pia linaweza kutokana na Daleel nyingine (ushahidi mwingine).

The Mufassar is the Lafzh (worded expression) that indicates its intended meaning from the Siyaaq (context or framing) with clarity or it is that which is increased in clarity by the explanation of another Daleel. It is not open to Ta’weel (interpretation) but is open to An-Naskh (abrogation) in the time of the Messenger (saw). The increase in clarity can originate from the same Seeghah (form) and it can also come from another Daleel (evidence).

A- Mfano wa aina ya kwanza:

A- Example of the first type:

Allah Ta'ala amesema:

Allah Ta’Aalaa said:

Aya hiyo inaonyesha kwa Dalaalah ya Qat'iy (dhahiri isiyo na shaka) isiyo wazi kwa Ta'weel (tafsiri ya kuzungusha maana) kwamba kuchapwa kwa Qaadhif (mtu anayetoa shutuma) ni mijeledi 80. Ni idadi iliyowekwa na kubainishwa, isiyo wazi kwa tafsiri kuhusu kuiongeza au kuipunguza. Ni kuondolewa kwa huu uwazi, au kuondolewa kwa uwezekano wa tafsiri, ndiko kunakoongeza ufafanuzi.

The Aayah indicates with a Qat’iy (definite) Dalaalah (indication) that is not open to Ta’weel (interpretation) that the lashing of the Qaadhif (thrower of accusations) is 80 lashes. It is a defined and set number that is not open to interpretation in respect to increasing or decreasing it. It us this lifting (or removal) of the openness or the possibility for interpretation which adds to the clarity.

Nguvu hii kwa upande wa uwazi imetokana, kwa hiyo, na sīghah (umbo) hiyo hiyo.

This strength in respect to clarity has consequently come from the same Seeghah (form).

B – Mfano wa aina ya pili:

B – Example of the second type:

Kile kinachofafanuliwa zaidi kwa maelezo ya dalili nyingine.

That which is increased in clarity through the explanation of another Daleel.

Allah (SWT) amesema:

Allah (swt) said:

Kuhusiana na hili na mengine yanayofanana nalo, Nabii ﷺ alieleza kwa kina maana za Sala, Zaka na Hija, na akabainisha kile kinachokusudiwa kwayo kupitia kauli zake (Aqwaal) na vitendo vyake (Af'aal). Maneno hayo yakawa miongoni mwa aina ya Mufassar, yasiyo wazi kwa Ta'weel (tafsiri ya kimantiki inayopotoka). Hivyo basi, kila kilichokuja katika Qur'an Al-Kareem kwa maneno ya Mujmal (yasiyofafanuliwa), kisha Sunnah ikaja kukifafanua (yaani ikatoa Tafsiri yake), kinachukuliwa kuwa ni miongoni mwa 'Mufassar'.

In respect to this and what is similar, the Nabi (saw) detailed and explained the meanings of the Salaah, the Zakaah and the Hajj, and he made clear what is intended from them through his statements (Aqwaal) and actions (Af’aal). These Alfaazh (wordings) then became from the (category of the) Mufassar which are not open to Ta’weel (interpretation). Consequently, in regards to everything that has come in the Qur’an Al-Kareem in terms of the Mujmal (undetailed) Alfaazh, and then the Sunnah came and explained it (i.e. provided its Tafseer), is considered to be from the ‘Mufassar’.

1 – Ni wajibu kutenda kwa mujibu wa maana iliyo dhahiri (Mufassar) kwa uhakika (Qat'an) kuhusu hukmu inayoelekeza kwayo, kwa dalili iliyo wazi.

1 – It is obligatory to work (act) in accordance to the Mufassar definitely (Qat’an) in regards to what it guides to in terms of a Hukm by a clear Dalaalah.

2 – Haiko wazi kwa At-Ta’weel (tafsiri ya kimaana).

2 – It is not open to At-Ta’weel (interpretation).

3 – Hakuna nafasi ya Ijtihaad pale ufafanuzi (Tafsiir) unapokuwa kamili.

3 – There is no room for Ijtihaad in it when the explanation (Tafseer) is comprehensive.

4 – Inaruhusiwa kuwa na An-Naskh (kufuta hukumu) katika zama za Risaalah (ujumbe, yaani wahyi).

4 – It is open to An-Naskh (abrogation) in the era of the Risaalah (message i.e. revelation).

5 – Hiki kimewekwa mbele ya Nass na Zhaahir kwa sababu hakina uwezekano wa kufasiriwa, ilhali hizo mbili nyingine zinaweza kufasiriwa.

5 – It is put ahead of the Nass and the Zhaahir because it is not open to interpretation whilst the other two are open to its possibility.