11.1 Mahitaji ya Ummah Leo kwa Wafasiri (Mufassirin)

11.1 Mahitaji ya Ummah Leo kwa Wafasiri (Mufassirin) - Utu wa Kiislamu | Quran Course

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11.1 Mahitaji ya Ummah Leo kwa Wafasiri (Mufassirin)

11.1 The Ummah's Need Today For Mufassirin

by Sheikh Taqīuddīn An-Nabahānī16 min readViewed 108 times

Sayansi ya tafsīr (ufafanuzi wa Qur'ani) kama taaluma miongoni mwa elimu za Sharia ni mojawapo ya elimu muhimu kabisa za Sharia. Kwa hiyo ni lazima kupewa umakini katika kila zama na kila kizazi. Ummah wa leo unahitaji Mufassirin kwa sababu yamejitokeza mambo mapya ambayo hayakuwepo hapo awali. Mambo hayo lazima yaeleweke, kama yanaingia chini ya kanuni pana na za jumla zilizotajwa katika Qur'ani, au kama inawezekana kuyatumikia hukumu mahsusi. Hata hivyo, mtindo wa tafsiri za kitamaduni, kama mkusanyiko wa tafsiri, ni aina moja ya uandishi kwa upande wa muundo na uwasilishaji. Ni kama mtindo wa kazi za kitamaduni ambazo vijana wa kizazi hiki hawana hamu wala upendo wa kuzisoma tafsiri hizi, isipokuwa wale waliozoea kusoma vitabu vya kitamaduni, na wao ni wachache mno. Kwa hiyo mtindo lazima uwe wa kuamsha hamu na upendo kwanza kwa Waislamu, achilia mbali kwa watu wengine, wa kuzisoma tafsiri kama kitabu cha kiakili chenye kina na mwanga. Zaidi ya hayo, njia iliyofuatwa na mufassirin katika zama zilizofuata tafsiri ya vitabu vya falsafa, na kuathiriwa navyo, pamoja na zama za kudorora zilizofuata Vita vya Msalaba, ilizaa tafsiri ambazo juhudi nyingi zilitumika katika kutoa umakini kwa mambo yasiyokuwa tafsiri na yasiyokuwa na uhusiano na aya za Qur'ani. Bila kutaja Israiliyyat zilizokusanyika hadi zikawa chanzo cha tatu cha tafsiri kwa mufassirin. Ni lazima tafsiri ya Qur'ani ifuate mwenendo wa Maswahaba katika tafsiri, kwa kutumia ijtihadi katika kuelewa Qur'ani, huku ikitegemea tafsiri za Maswahaba zilizopokewa. Kuhusu tafsiri iliyopokewa kutoka kwa Mtume ﷺ, hata kama ni sahihi, inachukuliwa kuwa sehemu ya Hadithi. Haizingatiwi kuwa ni tafsīr kwa sababu ni maandishi ya kisheria kama Qur'ani; ilhali inajulikana kwamba tafsīr hazizingatiwi kuwa maandishi ya kisheria.

The science of tafsīr (Qur’ānic exegesis) in its capacity as a discipline from the prominent Sharī’ah disciplines is one of the most important of Sharī’ah sciences. Therefore, it is imperative that attention is given to it in every age and in every generation. The Ummah today is in need of Mufassirin because new things have come up which did not exist before. They must be understood if they come under comprehensive and general principles mentioned in the Qur’ān or if it is possible to apply detailed rulings on them. However, the style of the classical tafsīrs in its capacity as a collection of tafsīrs is one genre of writing in terms of form and presentation. It is like the style of the classical works which the sons of this generation do not have a desire or love to read these tafsīrs except by those accustomed to reading classical books. And they are very few indeed. Therefore, the style has to be such that it awakens desire and love in the Muslims first, let alone in anyone else for reading tafaseers as an intellectual book which is deep and enlightened. In addition to that, the path followed by mufasssirin in the age which followed the translation of the books of philosophy and being effected by them and in the age of decline which came after the Crusades led to the presence of tafsīrs for which much effort was expended in giving attention to things which did not constitute tafsīr and had no relationship to the verses of the Qur’ān. Not to mention the israliiyyat that accumulated until it became a third source of tafsīr for the mufassirin. It is imperative that the tafsīr of the Qur’ān should proceed according to the Sahabah's ways of tafsīr in terms of Ijtihād in understanding the Qur’ān seeking the aid of the tafsīrs of the Sahabah that have been transmitted. As for the tafsīr transmitted from the Messenger , even if authentic, it is considered part of the Hadith. It is not considered as tafsīr since it is a legislative text like the Qur’ān; where it is known that the tafsīrs are not considered as legislative text.

Mtindo ambao mfasiri anapaswa kuufuata unategemea ubunifu wake. Kwa kuwa ni jambo la aina moja au aina moja ya utungaji ambayo kila mfasiri huichagua kulingana na anavyoona kuwa ndiyo njia bora ya kuwasilisha tafsiri kwa upande wa mpangilio, sura na uwasilishaji. Ndiyo maana si sahihi kufafanua mtindo wa uandishi wa tafsiri. Kuhusu mbinu ya tafsiri, hilo linahitaji ufafanuzi. Baada ya utafiti, uchunguzi na tafakari, tumegundua mbinu ya kutafsiri. Tutaiwasilisha hapa ili tafsiri ya Qur'ani iweze kufanyika kulingana na mbinu hii (minhaj). Ni mbinu inayolazimishwa na uhalisia wa Qur'ani. Tunaiita mbinu, yaani jambo lililoamuliwa na la kudumu; hatuiiti mtindo (uslub). Hii ni kwa sababu ni kama mbinu ya Ijtihadi, ambayo inaeleweka kutokana na uhalisia wa maandiko na dalili ambazo Qur'ani imeelekeza kwazo. Vivyo hivyo, tafsiri ni hivyo hivyo. Ni mbinu kwa maana ya kuifuata, si kwa maana ya kuwa ni kanuni ya Sharia kwa kuwa mbinu hiyo si kwa njia ya hukmu (ahkam). Kuhusu mbinu hii ambayo tunaona inafaa kuifuata katika tafsiri ya Qur'ani Tukufu, imefupishwa kama ifuatavyo:

As for the style according to which the mufassir should proceed depends on his creativity. Since it is in one form or one genre of compilation each mufassir chooses according what he sees as a medium of rendering the tafsīr in terms of the arrangement, chapters and presentation. This is why it is not correct to clarify the style of writing the tafsīr. As for the methodology of tafsīr, this requires clarification. After study, research and thought we have found a method for tafsīr. We shall present it here so that tafsīr of the Qur’ān can take place according to this methodology (minhaj). It is a method necessitated by the reality of the Qur’ān. We call it a method i.e a matter that is decided and permanent, we do not call it a style (uslub). This is because it is like the method of Ijtihād which is understood from the reality of the texts and from the evidences the Qur’ān has guided to. Likewise, tafsīr is the same. It is a method in terms adhering to it and not in terms of it being a Sharī’ah rule because the method is not by way of ahkām. As for this method which we deem proper to proceed on in the tafsīr of the Noble Qur’ān it is summarised in the following:

Uhalisia wa Qur'ani ni kwamba upo katika usemi wa Kiarabu, kwa hiyo uhalisia wake, kwa kuwa ni usemi wa Kiarabu, lazima ueleweke. Hivyo, tunapaswa kufahamu msamiati wake kuwa ni maneno ya Kiarabu, misemo yake kuwa ni miundo ya Kiarabu, na asili ya mpangilio wa misemo kwa kuwa ni misemo tu, na kwa kuwa ni mpangilio wa Kiarabu wa msamiati wa Kiarabu katika misemo ya Kiarabu, au mpangilio wa Kiarabu wa misemo kwa kuzingatia muundo mzima. Mbali na hili, Mufassir lazima aelewe namna ya hali ya juu ya kuelekeza na kusema katika Qur'ani, kwa kuzingatia desturi za Waarabu kuhusu namna ya hali ya juu ya kuelekeza na kusema katika lugha yao. Uhalisia wa Qur'ani, juu ya msingi huu wa Kiarabu, ukishafahamika kwa undani, ndipo inawezekana kufanya tafsiri (tafsīr), lakini si kabla ya hapo. Kwa kuwa Qur'ani yote, katika maneno yake na misemo yake, inakwenda kulingana na maneno na misemo ya Waarabu na kulingana na yanayojulikana sana katika lugha yao, wala haivuki hilo hata kwa kiasi cha nywele. Haiwezekani kuifasiri (tafsīr) isipokuwa kwa ufahamu huu na kulingana na uhalisia huu. Mradi hili halijatimia, Qur'ani haiwezi kufafanuliwa ipasavyo kabisa. Kwa hiyo, tafsiri ya Qur'ani kwa kuwa ni usemi na matini ya Kiarabu inategemea kufahamu uhalisia wake wa Kiarabu kwa upande wa lugha.

The reality of the Qur’ān is that it is in the Arabic speech, so its reality, in its capacity as Arabic speech, has to be understood. Thus, we must comprehend its vocabulary as being Arabic words, its phrases as being Arabic structures, and the nature of the right of disposal of the phrases in their capacity as phrases only, and in terms of its being Arabic disposal of Arabic vocabulary in Arabic phrases, or Arabic disposal of Arabic phrases in terms of the structure as a whole. In addition to this the Mufassir must comprehend the high manner of address and speech in the Qur’ān, in terms of the manner of the Arabs regarding the high manner of address and speech in their language. Once the reality of the Qur’ān, on this Arabic basis, has been comprehended in a detailed fashion, then it is possible to peform tafsīr, but not before this. As the whole of Qur’ān, in its words and phrases, proceeds according to the words and phrases of the Arabs and according to what is well-known in their language, and it does not overstep that by a hairbreadth. One cannot perform its tafsīr except with this comprehension and according to this reality. As long as this is not fulfilled the Qur’ān cannot be explained correctly at all. Therefore, tafsīr of the Qur’ān in its capacity as an Arabic speech and text depends on the comprehension of its Arabic reality in terms of the language:

Hii ni kuhusu uhalisia wa Qur'ani na chochote kinachohusu uhalisia huo kwa mujibu wa maneno yake na maana zake, yaani kwa mtazamo wa lugha. Kwa upande wa maudhui ambayo Qur'ani imeyaleta, ni Ujumbe kutoka kwa Allah kwa ajili ya wanadamu, uliofikishwa na Mtume kutoka kwa Allah ﷺ. Ina kila kitu kinachohusiana na Ujumbe huo: kwa upande wa imani, hukumu za kisheria, habari njema, maonyo, na hadithi kwa lengo la kuhimiza na kukumbusha, pamoja na maelezo ya yatakayotokea siku ya Kiyama, Al-Janna (Pepo), na Moto wa Jahannamu kwa lengo la kukemea na kuchochea hamu (ya Pepo). Ina masuala ya kiakili yanayopaswa kufahamika, masuala yanayoonekana na yasiyoonekana yanayotegemea msingi wa kiakili kwa ajili ya imani na matendo, na chochote kingine ambacho Ujumbe wa ulimwengu mzima kwa wanadamu unakihitaji. Mtu haiwezi kuijua vizuri mada hii isipokuwa kwa njia ya Mtume ﷺ aliyeileta kwa kweli, hasa kwa kuwa Allah (SWT) amefafanua kwamba aliiteremsha kwa Mtume ﷺ ili awabainishie watu. Amesema:

This is in terms of the reality of the Qur’ān and whatever applies to the reality in terms of its expressions and meanings i.e, from the perspective of the language. In terms of the subject matter that the Qur’ān brought, it is a Message from Allah  for the humankind conveyed by the messenger  from Allah . It contains everything relating to the Message: in terms of beliefs, ahkām, glad tidings, admonitions and stories for the purpose of exhortation and remembrance and a description to the happenings on the day of judgement, al-Janna (Paradise), Hellfire in order to rebuke and incite desire (for Paradise). It contains rational issues to be comprehended and perceptible and non-perceptible issues founded on a rational basis for imān and action, and whatever else a universal message to mankind necessitates. One cannot be correctly acquainted with this subject except by the way of the Messenger  who actually brought it, particularly when Allah  has clarified that He  revealed it to the Messenger  so that he may explain it to the people. He  said:

Njia ya Mtume ﷺ ni Sunnah yake, yaani kila kilichosimuliwa kwa usahihi kuhusu maneno yake, matendo yake na kukubali kwake. Kwa hiyo, ni lazima kuifahamu Sunnah ya Mtume ﷺ kabla ya kuanza tafsiri ya Qur’ani na wakati wa tafsiri hiyo, kwa kuwa maudhui ya Qur’ani hayawezi kueleweka bila kuifahamu Sunnah ya Mtume ﷺ. Hata hivyo, ufahamu huu unapaswa kuwa wa kujua maandishi ya Sunnah bila kujali ujuzi wa sanadi, yaani ufahamu unapaswa kuwa wa kufikiri juu ya mawazo yake kama dhana, si wa kukariri maneno yake. Haidhuru mufassir ikiwa hajitahidi kukariri maneno au hana ujuzi wa sanadi (mnyororo wa wasimulizi) na wapokezi, mradi tu anaamini uhalisi wa hadithi kutokana na uchunguzi wa chanzo (takhriji) ya hadithi hiyo. Kinachompasa ni kuelewa maana za hadithi, kwa kuwa tafsiri inahusu maana za Sunnah na si maneno yake, sanadi wala wapokezi. Kwa hiyo, ni lazima awe na ufahamu wa kutosha wa Sunnah ili aweze kuifafanua Qur’ani. Kwa hiyo, inadhihirika kwamba mtu lazima kwanza, kabla ya jambo lolote jingine, afanye utafiti wa kina wa uhalisia wa Qur’ani na kusoma kila kinachohusiana na uhalisia huo kwa upande wa maneno na maana, kisha aelewe mada inayojadiliwa. Ieleweke kwamba ufahamu wa jumla haitoshi; bali ufahamu wa kina wa masuala ya kikuli (ya jumla) na ya kijuzi’i (ya kimatawi) ni wa lazima, hata kama ni kwa namna ya jumla. Ili kuonyesha ufahamu huu wa kina, tutatoa muhtasari wa mbinu ya kuelewa kwa kina uhalisia wa Qur’ani kwa upande wa msamiati na misemo yake, na kwa upande wa namna ya juu ya usemi na mazungumzo kwa mtazamo wa kiisimu, na kwa upande wa lugha na njia zao zinazojulikana katika lugha yao.

The way of the Messenger  is his Sunnah, which is whatever has been correctly narrated about his  sayings, actions and consent. Consequently, it is necessary to be acquainted with the Sunnah of the Messenger  before starting the tafsīr and during the tafsīr of the Qur’ān since the subject matter of the Qur’ān cannot be understood without being acquainted with the Sunnah of the Messenger . Although this acquaintance should be one of awareness of the text of the Sunnah irrespective of one’s acquaintance with the sanad i.e, the acquaintance should be one of awareness of thinking about its thoughts in their capacity as concepts and not that of memorising its words. It does not harm the mufassir if he does not make an effort in the memorization of words or have knowledge of the sanad (chain) and transmitters so long as he trusts the authenticity of the hadīth from the reference (takhrij) of the hadīth. What is incumbent on him is to comprehend the meanings of the hadīth since tafsīr relates to the the meanings of the Sunnah and not to its words, sanad or transmitters. Therefore, he must have sufficient awareness of the Sunnah so that he can explain the Qur’ān. Coensequently, it becomes clear that one must first, before anything else, make a detailed study of the reality of the Qur’ān and study whatever applies to this reality in terms of the words and meanings, and then understand the subject of discussion. It should be noted that a general understanding is not suffiecint; rather a detailed understanding of the comprehensive (kulliyat) and branchial (juz'iyyat) issues is essential even if it is in a general manner. In order to visualise this detailed understanding we shall present a quick look at the method of this detailed understanding of the reality of the Qur’ān in terms of its vocabulary and phrases, and in terms of high manner in speech and address from the linguistic perspective and in terms of the language and their well-known way in their language.

Kuhusu uhalisia wa Qur'ani katika suala la msamiati wake, tunaona kwamba ina msamiati ambao maana ya kiisimu hutumika kihakika (haqiqatan), na pia hutumika kimajazi (majazan). Maana ya kiisimu na ya kimajazi zinaweza kuendelea kutumika pamoja. Maana iliyokusudiwa hujulikana kwa qarina (kiashiria) katika muundo wa kila kifungu cha maneno. Maana ya kiisimu inaweza kusahauliwa kwa makusudi huku maana ya kimajazi ikiendelea, hivyo inakuwa ndiyo inayokusudiwa na si maana ya kiisimu. Pia tunaona msamiati ambao maana ya kiisimu pekee ndiyo inayohusika. Haitumiki kimajazi kutokana na kukosekana kwa qarina yoyote itakayotuelekeza mbali na maana ya kiisimu. Ndani yake pia kuna msamiati ambao maana ya kiisimu na maana mpya ya kisharia zinahusika, kwa kuondoa maana ya kihakika na ya kimajazi. Msamiati wa maana ya kiisimu na ya kisharia hutumika katika aya mbalimbali. Kinachoamua maana yoyote inayokusudiwa ni muundo wa aya husika. Vinginevyo, ni maana ya kisharia pekee ndiyo inayohusika nayo, wala haitumiki katika maana ya kiisimu. Kwa mfano, neno qarya (mji), linatumika katika maana ya kiisimu pekee. Alisema:

As for the reality of the Qur’ān in terms of its vocabulary, we can see that it contains vocabulary on which the linguistic meaning applies literally (haqiqatan) and it also applies metaphorically (majazan). The lingusitic and methaphorical meaning may continue to be used together. The intended meaning is known by the qarina (indication) in each phrase construction. The lingusitic meaning may be intentially forgotten with the metaphorical meaning continuing, So it becomes what is intended and not the lingusitic meaning. We also notice vocabulary on which only the linguistic meaning applies. It is not used in the metaphorical sense due to the absence of any qarina (indication) which would divert us from the lingusitic meaning. And with in it there is vocabulary on which the lingusitic meaning and the new Sharī’ah meaning applies to the exclusion of the literal and metaphorical menaings. Vocabulary in the lingusitic and Sharī’ah sense is used in various verses. What determines any meaning which is intended is the structure of the ayah. Otherwise only the Sharī’ah meaning applies to it and it is not used in the linguistic sense. For example, the word qarya (town), it is used in the liguistic sense only. He  said:

Aya zote ambazo swala imetajwa zimetumika tu kwa maana ya Shari'ah.

All the ayāt in which salah is mentioned they have only been used in the Sharī’ah meaning.

Kuhusu msamiati, kwa upande wa misemo, lugha ya Kiarabu (imeundwa na) maneno yanayoonyesha maana. Tunapochunguza maneno haya kwa kuangalia nafasi yao katika misemo, iwe kuhusu uwepo wake katika misemo, iwe kuhusiana na maana yake ya pekee ndani ya msemo au maana ya msemo mzima, tutapata mitazamo miwili tu. Kwanza, yanapaswa kutazamwa kama maneno na misemo ya jumla yanayoonyesha maana za jumla, na hii ndiyo maana yake ya asili. Pili, yanapaswa kutazamwa kama maneno na misemo yanayoonyesha maana zinazotumika kuyasaidia maneno na misemo ya jumla; hii ndiyo maana ya ziada (ya pili). Kuhusu uhusiano na kundi la kwanza, yaani pale muundo unapojumuisha maneno na misemo ya jumla yenye maana za jumla, katika lugha ya Kiarabu kwa upande wa msamiati kuna maneno yenye maumbo sawa lakini maana tofauti, kama neno 'ayn (maana yake jicho, na pia maana nyingine), qadā’r, ruh n.k. Pia kuna maneno yenye maana sawa, kama ja' na ata (kuja), asad na qaswara (simba), zann na za'm (dhana) n.k. Na miongoni mwake kuna maneno yenye maana zinazopingana, kama neno quru' linalomaanisha kuwa katika hali ya hedhi au hali ya usafi, na 'azr linalomaanisha msaada na kuungwa mkono, vivyo hivyo maneno lawm na tankeel n.k. Kuelewa maana iliyokusudiwa ya neno kunahitaji kuelewa muundo wake, na haiwezekani kuelewa maana yake kwa kurejea kamusi tu. Bali ni lazima kuelewa muundo ambamo neno limetajwa, kwa sababu ni muundo unaoamua maana iliyokusudiwa. Kama tunavyosema hivi kuhusu msamiati ndani ya muundo, pia tunasema hivi kuhusu muundo wenyewe. Muundo, katika nafasi yake kama maneno na misemo ya jumla yenye kuonyesha maana za jumla, ndiyo maana yake ya asili. Mradi hakuna qarīna (dalili ya muktadha) inayoonyesha vinginevyo, maana ya jumla ndiyo inayokusudiwa. Mifano ya jambo hili ni mingi sana katika Qur'ani; hakuna haja ya kutoa mifano kwa sababu ni maana ya asili.

This is with regards to the vocabulary. As for the phrases, the Arabic language (is composed of) words which indicate meanings, when we examine these words in terms of their presence in phrases whether in terms of their existence in phrases whether relating to its isolated meaning in the phrase or the meaning of the whole phrase, we will only find two perspectives. Firstly, they should be viewed from the angle of being general words and expressions which indicate general meanings, and this is the original connotation. Secondly, they should be viewed from the angle of being words and expressions which indicate meanings which serve general words and expressions; this is the appendant (secondary) connotation. Regarding the relation to the first category which is when the structure is composed of general words and expressions indicating general meanings, in the Arabic language in terms of the vocabulary there are words which are homonymous such as the word 'ayn (lit.eye), qadā’r, ruh etc And there are words which are synonymous such as ja' and ata (to come), asad and qaswara (lion), zann and za'm (contention) etc. And therein are words which have opposite meanings such as the word quru' for being in a menstrual state or a pure state, and 'azr for help and support, similarly the words lawm and tankeel etc. Understanding the intended meaning of the word requires the understanding of the structure and it is not possible to understand its meaning simply by referring to the dictionaries. Rather it is essential that the structure in which the word was mentioned is understood because it is the structure that determines the intended meaning. Just as we say this with respect to the vocabulary in the structure, we also say this this with respect to the structure itself. The structure, in its capacity as general words and expressions which indicate general meanings and this is its original meaning. As long as no qarina (indication) can be found indicating otherwise, the general meaning is what is intended. And examples of this are abundant in the Qur’ān; there is no need to give examples because it is the original connotation.

Kwa aina ya pili, ni kwamba miundo hii imeundwa kwa maneno na misemo inayoonyesha maana zinazotumika kwa maneno na misemo ya jumla (mutlaqa). Kila taarifa iliyotajwa katika sentensi inahitaji ufafanuzi wa kile kinachokusudiwa katika sentensi kuhusiana na taarifa hiyo. Hivyo, sentensi imeundwa kwa namna inayoongoza kwenye lengo, kulingana na mtoa habari na yule anayepewa habari hiyo, kwa taarifa ileile, katika hali ileile iliyokuwepo, na katika muktadha ule ule ambao sentensi inautaja, na katika aina ya mtindo kwa upande wa uwazi, utata, ufupi na urefu n.k. Kwa hiyo, mwanzoni mwa taarifa utasema: qaama zayd (Zaidi amesimama), ikiwa hakuna wasiwasi kuhusu anayepewa habari bali kuhusu taarifa yenyewe. Ikiwa wasiwasi upo kwa anayepewa habari, utasema: zayd qam (Zaidi amesimama). Na kujibu swali au jambo lililo katika kiwango cha swali, utasema: Hakika Zaidi amesimama (inna zaydan qam). Na kumjibu mtu anayekataa kuamini: Kwa Mungu! Hakika Zaidi amesimama (wallahi inna zaydan qam). Katika kumjulisha mtu anayetarajia Zaidi asimame: Zaidi amesimama (qad qama zayd), na mambo mengine kama hayo ambayo yanapaswa kuzingatiwa katika matini za Kiarabu. Qur'ani imekuja ikitimiza mitazamo hiyo miwili. Hivyo, maneno na misemo ya jumla inayoonyesha maana za jumla, pamoja na maneno na misemo yenye maana zilizobanwa, zimekuja zikitumika kwa maana za jumla katika vipengele mbalimbali vya balagha. Moja ya mambo mazuri zaidi yanayodhihirika ndani yake ni kuwepo kwa maneno yenye maana zinazosaidiana, yaani maana ya ziada inayofuatana (al-ma'nā at-tābi'). Pia kuna aya, na sehemu za aya, zinazojirudia katika Qur'ān ndani ya Sura moja au katika Sura mbalimbali, vilevile hadithi na sentensi zinazojirudia katika Qur'ān, na kupendelewa kwa sifa (al-mahmūl) juu ya kitu kinachoelezwa (al-mawḍū'), pamoja na aina tofauti za msisitizo au aina moja kulingana na mwenendo wa sentensi, na maswali ya kukanusha, n.k. Yote haya yanadokeza aina ya juu kabisa ya maana ya ziada inayofuatana. Utakuta aya, au sehemu ya aya, au sentensi, au hadithi, ikionekana katika mpangilio fulani katika baadhi ya Sura, na ikionekana katika mpangilio mwingine katika Sura nyingine, na ikionekana katika mtindo wa tatu katika Sura nyingine, na kadhalika. Hutapata usemi mmoja ambapo mpangilio wa asili umebadilishwa, kama vile kutangulizwa kwa kiima (al-khabar) kabla ya mtendewa (al-mubtada'), au kutajwa kwa sehemu fulani ya taarifa badala ya sehemu nyingine ya taarifa hiyo hiyo ambayo kwa kawaida hutumika. Tutapata nukta ya kifasihi yenye akili na ustadi, inayolenga kuzalisha maana inayotumikia maana za jumla zilizomo katika maneno na misemo ya aya hiyo.

As for the second category, the fact that the structures are composed of words and expressions indicating meanings which serve general (mutlaqa) words and expressions, every peice of information stated in the sentence necesitates the clarification of what is intended in the sentence in relation to this piece of information. So the sentence is composed in a manner which leads to the intention, according to the informer and the one who is being informed of it, with the same report, in the same state in which it existed and in the same context in which the sentence cites and in the type of style in terms of clarity, ambiguity, brevity and vorbosity etc. So you would say at the beggining of a report: qaama zayd, if there is no concern about the one being informed rather the report. If the concern is about the one being informed you would say: zayd qam. And in response to a question or something on the level of a quention you would say: Indeed zayd did stand up (inna zaydan qam) and in respose to someone who refuses to believe: By God! Indeed zayd did stand up (wallahi inna zaydan qam). In notifying someone who expects Zayd to stand up: zayd has stood up (qad qama zayd) and other such issues which should be considered in Arabic texts. The Qur’ān has come fulfilling those two viewpoints. So the absolute words and expressions indicating absolute meanings and the words and expressions with restricted meanings have come serving absolute meanings in various rhetorical aspects. One of finest aspects evident in it is the existence of the words with serving meanings which is the appendant connotation, the ayaat and the parts of ayaat which repeat in the Qur’ān in a single Sura or in different Sura’s and similarly the stories and the sentences which repeat in the Qur’ān and the preference of the attribute (Mahmul) over the subject (Maudu’), and the different types of emphasis or a single type according to the course of the sentence, and negational enquiries etc , all of this implicate the highest type of appendant connotation. You will find an ayah or a part of an ayah or a sentence or story, it is seen in a certain sequence in some Sura’s and it is seen in another sequence in another Sura and it is seen in a third style in another Sura etc. You will not find one expression where the original sequence has been changed like the precedence of the predicate before the subject, or mentioning a certain part of some information in preference to another part of the same information that is usually used, we will find an eloquent witty point aimed at generating a meaning that serves the general meanings contained in the words and phrases of the Ayah.

Hii inahusu misingi ya usemi katika lugha ya Kiarabu kwa upande wa kuwa maneno yanayoashiria maana, na misingi ya usemi katika Qur’ān kwa upande wa kuwa maneno yanayoashiria maana, iwe ni kwa mtazamo wa msamiati katika tungo zake au kwa mtazamo wa tungo kwa ujumla. Linapokuja suala la matumizi ya maneno katika tungo yake au tungo yenyewe, Qur’ān inafuata mwenendo unaojulikana wa Waarabu ambao lugha yao iliteremshwa kwa lugha hiyo. Ingawa Qur’ān iliwaweza Waarabu walipowapa changamoto ya kuleta mfano wake, haikuacha desturi endelevu ya Waarabu katika mpangilio wao wa lugha ya Kiarabu. Katika hali hii, asili ya usemi wa Qur’ān inafanana na asili ya usemi wa Kiarabu. Kwa kurejea asili ya mpangilio unaojulikana wa lugha ya Kiarabu kwa Waarabu, hatuoni Waarabu wakishikilia kwa ukali maneno fulani pale lengo linapokuwa ni kuhifadhi maana ya tungo, ingawa maneno hayo yanazingatiwa. Wakati huo huo, ikiwa lengo ni kufikisha maana sahihi inayoweza kutolewa tu kwa kushikilia neno lililoweza kufikia hilo, basi tungo inahitaji kuwa na neno hilo mahsusi. Kwa hiyo, hakuna kati ya chaguo hizi mbili linalofuatwa kwa ukali. Badala yake, maana zinaweza kujengwa juu ya tungo peke yake, bila kushikilia maneno yaliyomo ndani yake, au kujengwa juu ya maneno yaliyomo katika tungo. Desturi ya Waarabu katika mpangilio wa lugha yao ilikuwa kwamba, ikiwa maana iliyokusudiwa ya tungo ni sahihi, Waarabu walikuwa wanaridhika kutumia baadhi ya maneno badala ya mengine yanayofanana kimaana (Muradif) au yaliyo karibu nayo kimaana. Ibn Jinni alisimulia kutoka kwa Eisa bin Umar aliyesema: ‘Nilimsikia Zar-Rummah akisoma:

This is regarding the foundations of speech in the Arabic language in terms of being words which indicate meanings, and regarding the foundations of speech in the Qur’ān in terms of being words which indicate meanings, whether in terms of the viewpoint of vocabulary in their phrases or in terms of the phrases as a whole. When it comes to using the words in their phrase or the phrase itself, Qur’ān follows the well-known pattern of the Arabs in whose language it was revealed. Although the Qu’ran disabled the Arabs when it challenged them to bring the like of it, it did not abandon the contiuous custom of the Arabs in their disposal of the Arabic language. In this case the nature of Quranic speech is similar to the nature of Arabic speech. By referring to the nature of the well-known disposal of Arabic language by the Arabs, we don’t find the Arabs strictly adhere to certain words when the aim is to preserve the meaning of the phrases, even though these words are taken into account. At the same time, if the aim is to convey an accurate meaning that can only be given by adhering to the word that could achieve this, then the phrase needs to contain such particular word. So, neither of these two options is adhered to. Rather, the meanings can be built on the phrase alone, without adhering to the words contained within the phrase, or built on the words in the phrase. The custom of the Arabs disposal of their own language was that, if the intended meaning of the phrase is valid, the Arabs would be satisfied in using some words instead of others that are synonymous (Muradif) or close to them in meaning. Ibn Jinni reported from Eisa bin Umar who said: ‘I heard Zar-RUmmah read:

Neno (Hameer) lina maana ambayo haiwezi kufikishwa kwa neno lingine isipokuwa lenyewe, ndiyo maana kutamkwa kwake kulizingatiwa katika sintaksia ili kuhifadhi maana hiyo. Hiyo ni kuhusu kuhifadhi au kutohifadhi usemi kwa neno lilelile. Lakini kuhusu kuhifadhi au kutohifadhi maana ya kila neno kwa kuifafanua, desturi inayojulikana miongoni mwa Waarabu ni kwamba jambo lao kubwa la kuzingatia ni maana zinazoenezwa katika usemi. Hii ni kwa sababu Waarabu walijali maana tu, na maneno yaliundwa kwa ajili yake tu. Hata hivyo, ikiwa lengo la sentensi ni maana ya kila neno, basi umakini unapaswa kuelekezwa kwenye maana ya maneno pamoja na maana ya sentensi. Ikiwa lengo ni maana ya kimuundo, basi inatosha kuzingatia maana ya kila neno ili kutomchanganya msomaji katika kuelewa maana ya kimuundo ya sentensi. Qur’ani ilifuata desturi hii inayojulikana katika aya zote. Kwa hiyo, ‘Umar ibn Al-Khattab alipoulizwa kuhusu kauli yake {…}

The word (Hameer) has a meaning that cannot be delivered with a word other than it, that is why it uttering was observed in the syntax so as to preserve the meaning. That is in regards to preserving or not the expression with the same word. However, in regards to preserving or not the individual meaning by explaining it, the well known practise among the Arabs is that their greatest attention is to the meanings dissiminated in the speech. This is because the Arabs were only concerned with the meanings, and the words were only fashioned for their sake. However, if the purpose of the sentence is the individual meaning, the attention should then be directed to the meaning of the words together with the meaning of the sentence. If the purpose is the structural meaning, then it is enough to observe the individual meaning so as not to confuse the readers understanding of the structural meaning of the sentence. The Qur’ān followed this well known practise in all the verses. Therefore, ‘Umar ibn Al-Khattab  when he was asked about His  saying

Na pia linajumuisha shari kama linavyojumuisha kheri, na pamoja na hili alisema: "Kupitia wewe ni kheri," akaliweka hivyo bila kutaja shari, wala hakusema: "Mkononi mwako ni shari." Hii inatufundisha kutumia adabu za hali ya juu. Yote haya, yaani kueleza kwa maneno yanayolenga kuzingatia adabu ya hali ya juu, ni jambo linalojulikana kwa Waarabu katika lugha yao ya kuzungumza, kama lilivyokuja katika mashairi yao na mazungumzo yao. Kwa namna hii Qur’ani inaendelea katika msamiati wake na misemo yake (ibaraat) kulingana na msamiati wa Waarabu, misemo yao, na mtindo wao katika lugha, wala haiondoki kwake hata kwa kiasi cha unywele. Wakati huo huo, ina usemi wa juu kabisa wa kifasihi unaozidi walichokifanya wao. Kwa hiyo hakika yake ni Kiarabu safi; hakuna chochote ndani yake kutoka lugha za kigeni. Hivyo, anayetaka kuielewa Qur’ani inamlazimu kufanya hivyo kwa mtazamo wa lugha ya Kiarabu, wala hakuna njia nyingine ya kuielewa isipokuwa kwa mtazamo huu. Ndiyo maana ni muhimu sana kwamba tafsiri (tafsīr) ya Qur’ani ifanywe kwa kuzingatia msamiati wake, misemo yake, na maana zilizofichika katika maneno haya, misemo, msamiati na sarufi ya lugha ya Kiarabu. Tafsiri yake inafanywa kwa kile ambacho lugha ya Kiarabu inaelekeza na kile ambacho mtindo wa Waarabu unahitaji, wala hairuhusiwi kuifasiri isipokuwa kwa kile kinachodaiwa na lugha ya Kiarabu, wala si kingine. Na njia ya kujua yote hayo ni upokezi wa kuaminika (naql) kupitia riwaya inayopokewa na mtu husika anayejua kwa usahihi kile anachosimulia kutoka kwa Waarabu fasaha ambao lugha yao ya Kiarabu ni safi.

And it also includes shar like it includes khair, and along with this he  said that through you is khair and he  kept it like that without any mention of shar and he  did not say that in your hand is shar, which teaches us that we use high manners. All of this, that is to express in phrases that aim at observing the high manner, is a matter which is well-known for the Arabs in their speech, as it came in their poetry and discourse. And in this manner the Qur’ān proceeds in its vocabulary and expressions (ibaraat) according to the vocabulary of the Arabs and their expressions and their style in the language and it does not move away from it by even by a hair’s breadth. At the same time it contains the highest eloquent speech that is more than they did. So its reality is that it is pure Arabic , there is nothing from the foreign languages in it , so it is incumbent on the one who wants to understand the Qur’ān that he does so from the aspect of the Arabic language, and there is no other path to understand it except from this aspect and this is why it is crucial that the Qur’ān’s tafsīr is performed based on its vocabulary and its expressions and based on the connotation of these words , expression, vocabulary and syntax in the Arabic language. So it’s tafsīr is performed based on what the Arabic language guides to and what the style of Arabs requires and it is not allowed to perform its tafsīr except by what is demanded by the Arabic language and nothing else and The way to know all of that is the reliable transmission (naql) through the narration reported by the relevant (person) who knows precisely what he narrates from the eloquent Arabs whose Arabic language is pure.

Kwa hiyo, ufafanuzi (tafsīr) wa msamiati na misemo kama maneno na usemi umewekewa kikomo kwa lugha ya Kiarabu pekee, na ni haramu kufanya tafsīr kwa kitu kingine chochote isipokuwa hicho. Hii ndiyo inayolazimu hali yake halisi kutoka mtazamo huu.

Thus, the tafsīr of vocabulary and phrases as words and expressions is restricted only to the Arabic language, it is prohibited that one performs tafsīr with anything other than it. This is what its reality necessitates from this perspective.

Kuhusu uhalisia wake kwa mujibu wa maana za Sharī'ah, kama vile swala na funga, na kanuni za Sharī'ah kama vile katazo la riba, uhalali wa biashara, na mawazo yenye uhalisia wa kisharia kama vile malaika na mashetani, imethibitika kwamba Qur'ān katika aya zake nyingi ni yenye ujumla usio wazi (mujmal), na Mtume ﷺ amekuja na kuifafanua. Imekuja kwa ujumla, na Mtume ﷺ amekibainisha. Imekuja kwa maana ya kuachwa wazi (mutlaq), na Mtume ﷺ amekuja na kuiwekea mipaka (muqayyad). Katika Qur'ān, Allah (SWT) ameweka wazi kwamba ni Mtume ﷺ ndiye atakayeifafanua Qur'ān. Anasema:

As for its reality in terms of Sharī’ah meanings like prayer (salah) and fasting and Sharī’ah rules such as the prohibition of usury, permissibility of trade and the thoughts which have a Sharī’ah reality such as angels and shayateen, it has been established that the Qur’ān in many of its verses is ambivalent (mujmal) and the Messenger  has come and elaborated on it. It has come general and the Messenger  has specified it. It came as absolute (mutlaq) and the Messenger  came and restricted it (muqayyad). In the Qur’ān Allah  has clarified that it is the Messenger  who will explain the Qur’ān. He  said:

Kwa mtazamo huu, ili Qur’ani ieleweke, inahitajika kufahamu yale ambayo Mtume ﷺ ameyaeleza kuhusu maana za msamiati na sarufi ya Qur’ani, iwe maelezo hayo ni ufafanuzi wa kuweka kikomo (takhsis), kuzuia (taqyid), kufafanua kwa kina (tafsil), au chochote kingine. Kwa hiyo, ili kuielewa Qur’ani, ni lazima mtu ajifahamishe Sunnah zinazohusiana na Qur’ani, yaani Sunnah kwa ujumla, kwa kuwa ni ufafanuzi wa Qur’ani, mpaka ajue kutoka kwenye Sunnah maana, kanuni na mawazo yaliyomo ndani ya Qur’ani. Hii ndiyo sababu kikomo cha kuelewa Qur’ani kwa maana ya kuelewa kikamilifu hakitoshi kujizuia kwenye lugha ya Kiarabu pekee; bali pamoja na ujuzi wa lugha ya Kiarabu lazima kuwepo na ujuzi wa Sunnah. Ingawa lugha ya Kiarabu ndiyo chanzo pekee kinachorejelewa ili kuelewa dalili za msamiati na sarufi kwa upande wa maneno na misemo yake, hata hivyo ili kuelewa Qur’ani yote mtu lazima azifanye Qur’ani na Sunnah kuwa mambo mawili yasiyoweza kutengwa. Haiepukiki kwamba vyote viwili vichukuliwe pamoja ili kuelewa Qur’ani, na kwamba vitu hivi viwili vinapatikana kwa yeyote anayetaka kufanya tafsiri ya Qur’ani, na kwamba vyote viwili vinafanywa kuwa njia ambayo kwayo Qur’ani inaeleweka na kufafanuliwa. Kuhusu visa vilivyotajwa ndani yake kuhusu Manabii na Mitume na matukio ambayo imesimulia kuhusu mataifa ya zamani, ikiwa hadithi sahihi (Sahih) imesimuliwa kuhusu hayo, basi inakubaliwa; vinginevyo mtu anapaswa kujizuia kwenye yale yaliyoripotiwa katika Qur’ani katika kundi la aya. Si sahihi kwamba chochote kijulikane isipokuwa kwa njia hizi mbili, kwa sababu kwa upande wa msamiati na sarufi hakuna njia ya kwenda kwenye Torati na Injili ili kuelewa msamiati na sarufi zinazosimuliwa katika visa hivyo. Hakuna uhusiano wowote wa Taurati na Biblia katika kuelewa msamiati na sarufi hii. Kwa upande wa maana, anayeifafanua ni Mtume ﷺ kupitia maandishi wazi ya Qur'ani, si Taurati wala Biblia. Kwa hiyo hakuna njia ya kurejea Taurati na Biblia ili kuelewa maana za Qur'ani, kwa sababu Allah ametuamuru kurejea Qur'ani na ametufafanulia kwamba Mtume ﷺ ameifafanua Qur'ani. Hakuamuru turejee Taurati na Biblia. Haijuzu kwetu kurejea Taurati na Biblia ili kuelewa hadithi za Qur'ani na habari za mataifa ya kale. Vilevile, hakuna njia ya kurejea vyanzo vingine visivyokuwa Taurati na Biblia, kama vitabu vya historia na vinginevyo, kwa sababu jambo hapa si kufafanua hadithi, kiasi cha kusema kwamba hiki ni chanzo kipana zaidi, kikidhani kuwa ni sahihi. Badala yake, ni kufafanua maandishi mahususi ambayo tunaamini kuwa ni maneno ya Mola Mlezi wa viumbe vyote (rabbu al-'alamin). Kwa hiyo ni lazima tusimame kwenye maana za maandishi hayo kwa mujibu wa lugha ya Kiarabu ambayo Qur'ani imeteremshwa nayo, na kwa mujibu wa kile lugha hiyo inavyoamuru, pamoja na ufafanuzi wa kisheria kutoka kwa mwenye mamlaka ya kutoa ufafanuzi, ambaye ni Mtume ﷺ, ambaye Allah amesema kuwa Qur'ani imeteremshwa kwake ili aifafanulie watu. Kwa hiyo ni lazima tukatae tafsiri yoyote inayotokana na Taurati, Biblia, kazi za kihistoria n.k. Itakuwa ni kuzua uongo dhidi ya Allah iwapo tutadhani kuwa hizi ndizo maana za maneno ya Allah, ilhali hakuna hata kidokezo chenye mashiko (shubha) cha dalili kwamba zina uhusiano wowote na maana za maneno ya Mola Mlezi wa viumbe vyote.

So the Qur’ān from this perspective in order to be understood needs familiarity with what the Messenger  has exlained in terms of the meanings of the vocabulary and syntax of the Qur’ān, whether this explanation is a specification (takhsis), restriction (taqyid), elaboration (tafsil) or anything else. Therefore, to understand the Qur’ān it is imperative that one familiarises himself with the Sunnah related to the Qur’ān i.e, the Sunnah as a whole because it is an explanation of the Qur’ān, this is until one knows from the Sunnah the meanings, rules and thoughts in the Qur’ān. This is why the restriction in understanding the Qur’ān in terms of a complete understanding is not sufficient to restrict oneself only to the Arabic language rather with the knowledge of the Arabic language there must be knowledge of the Sunnah. Even though the Arabic language is the only source referred to in order to understand the indications of vocabulary and syntax in terms of its words and expressions, however to understand the whole Qur’ān one must make the Qur’ān and Sunnah as two indispensible matters. It is inevitable that they both are taken together to understand the Qur’ān and that these two things are available with whoever wishes to perform tafsīr of the Qur’ān and that they both are made the medium by which the Qur’ān is understood and explained. As for the stories mentioned in it about the Prophets and Messengers and the events it has narrated about the nations of ancient times, if a sound (Sahih) hadīth is narrated about it, it is taken otherwise one should confine onself to what has been reported in the Qur’ān in a group of ayāt. It is not correct that anything should be known except through these two ways because from the angle of vocabulary and syntax there is no path to the Torah and Bible to understand the vocabulary and syntax narrated by the stories. There is no relevance to the Torah and Bible in understanding these vocabulary and syntax, In terms of the meaning the one who explains it is the Messenger  through the explicit (text) of the Qur’ān and not the Torah or the Bible. Therefore, there is no path to the Torah and the Bible in understanding the meanings of the Qur’ān because Allah  has ordered us to refer to the Qur’ān and clarified to us that the Messenger  has explained the Qur’ān. He  did not order us to refer to the Torah and the Bible. It is not allowed for us to refer to the Torah and the Bible to understand the stories of the Qur’ān and the reports of ancient nations. Similarly, there is no path to sources other than the Torah and Bible like books of history and the like because the issue is not the explanation of a story until we can say that this is a more extensive source assuming that it is authentic, rather it is the explanation of specific texts which we believe are the words of the Lord of the worlds (rabbu al-'alamin). Therfore we must stop at the meanings of these texts in terms of the Arabic language in which the Qur’ān came and whatever this language dictates and also in terms of the Sharī’ah definition from the one who has the authority to give the definition, which is the Messenger  about whom Allah  said that the Qur’ān has been revealed to him  so that he may explain it to the people. Consequently, we must reject any tafsīr which comes from the Torah, Bible, historical works etc. It will be a fabriction aginst Allah  if we think that these are the meanings of Allah's  words while there is not the semblance (shubha) of a dalīl that they have any relationship to the meanings of the words of the Lord of the Worlds.

Kuhusu yale ambayo watu wengi wanadai, zamani za kale na za sasa, kwamba Qur’ani ina elimu, viwanda, uvumbuzi n.k. Wanaihusisha Qur’ani na kila elimu iliyotajwa na waandishi wa kale na wa kisasa, kwa upande wa elimu za kemikali na kimaumbile, mantiki na masomo mengine. Hili halina msingi, na uhalisia wa Qur’ani unawakanusha. Qur’ani haikukusudia kuthibitisha lolote kati ya mambo wanayodai. Aya zote za Qur’ani si chochote ila ni mawazo yanayoonyesha ukuu wa Allah (SWT) na hukumu za kushughulikia matendo ya waja wa Allah (SWT). Kuhusu yaliyotokea katika elimu, hakuna hata aya moja wala sehemu ya aya (achilia mbali aya nyingi) yenye dalili hata kidogo ya mojawapo ya elimu hizo. Kuhusu aya zinazoweza kutumika kwa nadharia au ukweli fulani, kama aya isemayo:

As for what many people claim, in the past and in modern times that the Qur’ān contains sciences, industry, inventions etc. They ascribe to the Qur’ān every science, mentioned by the ancient and modern authors, in terms of the natural and chemical sciences, logic and other subjects. This has no basis and the reality of the Qur’ān refutes them. The Qur’ān did not intend to establish any of the things they claim. All the ayāt of the Qur’ān are but; thoughts demonstrating the greatness of Allah  and ahkām to treat the actions of the servants of Allah . As for what took place in terms of the sciences there is not a single ayah or part of an ayah (let alone verses) with the slightest indication of any one of the sciences. As for the ayāt which can be applied to theories or facts like the verse:

Yote haya yanaonyesha kwamba katika aya hii neno 'kitab' halimaanishi Qur’ān. Badala yake, linamaanisha "ubao uliohifadhiwa" (al-lawh al-mahfuz), ambao ni mfano wa elimu ya Allah. Hivyo, hakuna maana katika aya hiyo kwamba Qur’ān ina elimu za sayansi na mada nyinginezo za namna hiyo. Qur’ān haina mijadala kuhusu sayansi kwa sababu ya msamiati wake na muundo wake (mafumbo ya lugha), na pia kwa sababu Mtume ﷺ hakuifafanua kwa namna hiyo, hivyo haina uhusiano nayo. Hii ndiyo hali halisi ya Qur’ān. Inaonyesha waziwazi na bayana kwamba ni maandiko ya Kiarabu aliyoleta Mtume ﷺ kutoka kwa Allah, ambayo hayafafanuliwi isipokuwa kwa lugha ya Kiarabu na Sunnah ya Mtume ﷺ. Kuhusu tafsiri yake inayotegemea dalili ya Sharia iliyotajwa kuhusu namna ya kufanya tafsiri, dalili hiyo si ya kweli wala haina msingi, kwa sababu Qur’ān yenyewe haikutufafanulia namna ya kufafanua aya zake. Haijapokelewa kwa usahihi kwamba Mtume ﷺ alifafanua njia maalum ya tafsiri, na Maswahaba (radhiya Allahu anhum) ingawa walifafanua sababu za kuteremka kwa aya, hilo lilikuwa kwa njia ya hadithi mawquf na si kwa njia ya tafsiri. Hata walipofafanua na kubainisha, wao wenyewe walitofautiana kuhusu aya. Kila mmoja alizungumza kulingana na mtazamo wake, jambo linaloonyesha kwamba hapakuwepo ijma' (makubaliano) juu ya njia maalum ya tafsiri. Miongoni mwao walikuwepo waliokuwa wakichukua kutoka kwa watu wa Kitabu baadhi ya Isrā'īliyyāt zilizosimuliwa na Tābi'ūn, na wengine walikuwa wakikataa kuzitumia. Hata hivyo, wote walikuwa wakiifahamu Qur’ān kulingana na walichokuwa nacho cha elimu ya lugha ya Kiarabu, na kwa kile walichokielewa kutoka Sunnah ya Mtume ﷺ kwa maneno yake, vitendo vyake, idhini yake, sifa zake za kiumbe na tabia yake njema ﷺ, na hili ni jambo linalojulikana kuhusu wote. Yeyote ambaye alikuwa akijizuia kufafanua baadhi ya maneno na aya, kujizuia kwake kulitokana na uhakika wa maana, wala si kama kizuizi kwa yale ambayo maandishi yameyataja. Mtu hangetoa maoni isipokuwa kama ana elimu ya kuaminika. Lakini hilo haliitwi ijmaa' (makubaliano), kwa sababu halidhihirishi ushahidi kutoka kwa Mtume ﷺ. Sababu ni kwamba ufafanuzi wa Mtume ﷺ unaunda Sunnah na si tafsiri. Hata hivyo, kwa kuwa Maswahaba ndio watu walio karibu zaidi na maoni sahihi katika tafsiri ya Qur'ani kutokana na cheo chao cha juu katika lugha ya Kiarabu na ukaribu wao kwa yule aliyeteremshiwa Qur'ani, katika yale waliyokuwa wakikubaliana kuhusu mwenendo wake ﷺ, katika kuifanya lugha ya Kiarabu, kama mashairi ya kijahiliya na hotuba za kijahiliya na nyinginezo, kuwa chombo pekee cha kuelewa msamiati na muundo wa Qur'ani, na katika kusimama kwenye mipaka ya yale yaliyotajwa kuhusu Mtume ﷺ, na katika kufungua akili zao katika kuelewa Qur'ani kwa kutumia zana hizo mbili, hii ndiyo njia bora ya kufuatwa katika kuelewa Qur'ani.

All of this indicates in this verse the word 'kitab' does not mean Qur’ān. Rather, it means the “preserved tablet” (al-lawh al-mahfuz) which is a metaphor for the knowledge of Allah . Thus, there is no connotation in the ayah that the Qur’ān contains sciences and other such topics. The Qur’ān is devoid of any discussions about science because its vocabulary and construction (idioms) and also because the Messenger  did not explain it and so it has no relationship to it. This is the reality of the Qur’ān. It indicates explicitly and clearly that it consists of Arabic texts brought by the Messenger  from Allah  which are not explained except with the Arabic language and the Sunnah of the Messenger of Allah . As for its tafsīr based on a Sharī’ah evidence mentioned regarding the manner of performing tafsīr it is not real and it is baseless because the Qur’ān itself did not clarify to us the manner in which its verses should be explained. The Messenger  has not been authentically reported to have clarified a specific way of tafsīr and the Sahabah (may Allah be pleased with them) even though what they explained was the causes of revelation but that was by way of mawqūf hadīth and not by way of tafsīr. Even if it was by way of explanation and clarification they themselves differed on the ayaats. Each one spoke according to his view which indicates that an ijma' (consensus) on a specific manner of tafsīr did not take place. Among them there were those who used to take from then people of the Book certain israli'yyat which were narrated by the Tabi'un and some used to reject their use. However, all of them used to understand the Qur’ān according to what they had in terms of knowledge of the Arabic language and with what they understood from the Sunnah of the Messenger of Allah  in terms of the saying, action, consent, attribute of creation and moral character of the Messenger of Allah  and this is a well known fact about all of them. Whoever used to refrain from explaining certain words and verses their restraint was due to the authenticity of the meaning and not as a restriction to what the text has mentioned, one would not give an opinion except if he had reliable knowledge. But that is not called ijma' (consensus) because it does not reveal an evidence about the Messenger . The reason is that the clarification of the Messenger  constitutes a Sunnah and not tafsīr. However, since the Sahabah are the closest people to the correct opinion in the tafsīr of the Qur’ān due to their high rank in the Arabic language and their closeness to the one on whom the Qur’ān was revealed in what they used to agree on his  behaviour, in terms of making the Arabic language such as the jahili poetry, and the speeches of jahiliyya and others as the only tool for understanding the vocabulary and construction of the Qur’ān, and in terms of stopping at the limits of what has been mentioned about the Messenger , and in terms of opening their minds in understanding the Qur’ān according to those two tools, this is the best method to follow in understanding the Qur’ān.

Kwa hiyo, tunaona kuwa mbinu ya kufanya tafsīr ya Qur’ani ni kwamba lugha ya Kiarabu na Sunnah ya Mtume zichukuliwe kuwa chombo pekee cha kuelewa Qur’ani na tafsīr yake kwa upande wa msamiati wake na muundo wake, kwa upande wa maana za Kishari’a, hukumu za Kishari’a, na mawazo yenye uhalisia wa kisheria. Mbinu ya kufafanua Qur’ani ni kwamba tunaelewa maandiko kwa kiwango kinachoonyeshwa na usemi wa Waarabu na matumizi yao ya kimila, na chochote maneno yanachoashiria kwa upande wa maana za Kishari’a zilizotajwa katika maandiko ya Kishari’a ya Qur’ani au Sunnah. Hili halizuiliwi kwa ufahamu wa watangulizi kama vile Maulamaa, Tabi'un, au hata Sahaba, kwa sababu yote haya ni Ijtihadi ambazo zinaweza kuwa na makosa au kuwa sahihi. Huenda akili ikaongozwa kwenye ufahamu wa aya ambayo uhalisia wake unakuwa wazi kwa mfasiri wakati wa kuchunguza kwa kina lugha ya Kiarabu, au unajitokeza kwake wakati wa mabadiliko ya mambo, maendeleo ya maumbo ya kimaendeleo (ashkal madaniyya), uhalisia, na matukio. Kwa kufungua akili kwa ubunifu, kwa kuelewa na si kubuni, ubunifu katika tafsīr hufanyika ndani ya mipaka inayodaiwa na neno ‘tafsīr’, na wakati huo huo mtu anajilinda dhidi ya ubuni potofu wa maana ambao hauna uhusiano wowote na maandiko yanayofafanuliwa. Mwelekeo huu wa kuelewa, na kuiachia akili uhuru kulingana na uelewa wake bora wa maandiko, bila kuzuiliwa na uelewa wa binadamu yeyote isipokuwa yule ambaye Qur’ani iliteremshwa kwake, unahitaji kwamba israiliyyat zote zikataliwe, akijizuia tu kwenye hadithi zilizotajwa katika Qur’ani na kukataa yale wanayodai kuwa ni sayansi zilizomo katika Qur’ani, na kusimama katika mpaka wa kile maumbo ya Qur’ani yanamaanisha kwa upande wa aya zinazozungumzia ulimwengu, na kile kinachokusudiwa nazo kwa upande wa kufafanua ukuu wa Allah. Huu ndio mwenendo wa kufanya tafsiri ya Qur'ani, ambao mfasiri lazima aufuate, na mizigo yake lazima ibebwe na yeyote anayetaka kufanya tafsiri ya Qur'ani.

Therefore, we view that the method of performing tafsīr of the Qur’ān is that the Arabic language and the Prophet's  Sunnah should be adopted as the only tool in understanding the Qur’ān and its tafsīr in terms of its vocabulary and construction, in terms of the Sharī’ah meanings, Sharī’ah rules, and the thoughts that have a legal reality. The method of explaining the Qur’ān is that we understand the texts to the extent as is indicated by the speech of the Arabs and their customary usages and whatever the expressions indicate in terms of Sharī’ah meanings mentioned in a Sharī’ah text of the Qur’ān or Sunnah which is not restricted to the understanding of the previous forebearers such as the 'Ulama, Tabi'un or even the Sahabah because all of these are Ijtihāds which may be mistaken or correct. Maybe the mind is guided to the understanding of an ayah whose reality becomes conspicuous to the mufassir during an extensive perusal of the Arabic language or it becomes apparent to him during the changing of things, progress of material forms (ashkal madaniyya), realities, events. By opening the mind to creativity, by understanding & not invention, the creativity in tafsīr takes place within the limits demanded by the word 'tafsīr' while at the same time protecting oneself from misguided invention of meanings which has absolutely no relationship to the text being explained. This conformity in understanding and giving the mind free reign by what his best understanding of the text, without restriction to the understanding of any human being except the person on whom the Qur’ān was revealed necessitates that all israiliyyat are rejected restricting oneself only to the stories mentioned in the Qur’ān and rejecting what they claim to be sciences contained in the Qur’ān and stopping at the limit of what the structures of the Qur’ān mean in terms of the ayaats which discuss the universe and whatever is intended by them in terms of clarifying the greatness of Allah . This is the method of performing tafsīr of the Qur’ān, the mufassir has to adhere to it and its burdens must be borne by whoever wishes to perform tafsīr of the Qur’ān.