Tafsiri (ufafanuzi) wa Qur'ani ndiyo elimu muhimu zaidi kwa Waislamu. Mambo yote yanayohusu mfumo wa maisha ya Kiislamu yanahusiana nayo kwa namna moja au nyingine, kwa kuwa utekelezaji sahihi wa Uislamu unategemea kuelewa vizuri mwongozo utokao kwa Allah. Bila tafsiri, hakuna ufahamu sahihi wa aya mbalimbali za Qur'ani.

Tafsir (exegesis) of the Qur'an is the most important science for Muslims. All matters concerning the Islamic way of life are connected to it in one sense or another since the right application of Islam is based on proper understanding of the guidance from Allah. Without tafsir there would be no right understanding of various passages of the Qur'an.

Neno tafsir linatokana na mzizi 'fassara' – kueleza, kufafanua. Linamaanisha 'maelezo' au 'tafsiri'. Katika lugha ya kitaalamu, neno tafsir hutumika kwa maelezo, ufafanuzi na sharhi juu ya Qur'an, likijumuisha njia zote za kupata elimu zinazosaidia kuifahamu ipasavyo, kufafanua maana zake na kubainisha athari zake za kisheria. [Angalia Zarkashi, op.cit., 1, uk. 13.] Neno mufassir (wingi: mufassirun) ni istilahi inayotumika kumtaja mtu anayefanya tafsir, yaani 'mfafanuzi' au 'mtoa sharhi'.

The word tafsir is derived from the root 'fassara' – to explain, to expound. It means 'explanation' or 'interpretation'. In technical language the word tafsir is used for explanation, interpretation and commentary on the Qur'an, comprising all ways of obtaining knowledge, which contributes to the proper understanding of it, explains its meanings and clarifies its legal implications. [See Zarkashi, op.cit., 1, p. 13.] The word mufassir (pl. mufassirun) is the term used for the person doing the tafsir, i.e. the 'exegete' or 'commentator'.

Neno ta'wil, ambalo pia hutumika katika muktadha huu, limetokana na mzizi 'awwala' na pia lina maana ya 'ufafanuzi, tafsiri'.

The word ta'wil, which is also used in this connection, is derived from the root 'awwala' and also means 'explanation, interpretation' .

Kwa lugha ya kitaalamu, neno hili pia hurejelea ufafanuzi na tafsiri ya Qur'ani.

In technical language it similarly refers to explanation and interpretation of the Qur'an.

Tafsiri katika lugha ya wanazuoni ina maana ya ufafanuzi na kubainisha. Lengo lake ni elimu na ufahamu kuhusu Kitabu cha Allah, kufafanua maana zake, kutoa hukumu zake za kisheria na kufahamu sababu zilizojificha nyuma yake. Tafsiri hufafanua maana za nje (zahir) za Qur'an. Ta'wil, kwa baadhi ya wanazuoni, ina maana ya ufafanuzi wa maana za ndani na zilizofichika za Qur'an, kadiri mtu mwenye elimu anavyoweza kuzifikia. Wengine wana maoni kwamba hakuna tofauti kati ya Tafsiri na ta'wil.

Tafsir in the language of the scholars means explanation and clarification. It aims at knowledge and understanding concerning the book of Allah, to explain its meanings, extract its legal rulings and grasp its underlying reasons. Tafsir explains the 'outer' (zahir) meanings of the Qur'an. Ta'wil is considered by some to mean the explanation of the inner and concealed meanings of the Qur'an, as far as a knowledgeable person can have access to them. Others are of the opinion that there is no difference between Tafsir and ta'wil.

Kuna sababu kadhaa zinazofanya Tafsiri kuwa na umuhimu mkubwa, lakini sababu ya msingi ni hii: Allah ametuma Qur'ani kuwa kitabu cha uongofu kwa wanadamu. Kusudi la mwanadamu ni kumwabudu Allah, yaani kutafuta radhi zake kwa kuishi njia ya maisha ambayo Allah amemwalika kuifuata. Anaweza kufanya hivyo ndani ya mwongozo ambao Allah ameuteremsha kuhusu jambo hili, lakini anaweza kufanya hivyo tu ikiwa atayaelewa ipasavyo maana zake na maana zinazofuata kutoka kwake.

There are a number of reasons why Tafsir is of great importance, but the basic reason is the following: Allah has sent the Qur'an as a book of guidance to mankind. Man's purpose is to worship Allah, i.e. to seek His pleasure by living the way of life Allah has invited him to adopt. He can do so within the framework of the guidance that Allah has revealed concerning this, but he can do so only if he properly understands its meanings and implications.

Baadhi ya wanazuoni wa Kiislamu wameonya dhidi ya Tafsiri. Ahmad b. Hanbal, kwa mfano, amesema: 'Mambo matatu hayana msingi: Tafsiri, malahim (simulizi za kiakhera) na maghazi (simulizi za vita)'. [Ibn Taimiya, muqaddima fi usul al-tafsir, Kuwait, 1971, uk. 59.] Kwa hayo inakusudiwa kwamba kuna chumvi nyingi na vitu visivyo sahihi katika fani hizi, lakini haimaanishi kwamba hakuna hata moja kati yake inayopaswa kuzingatiwa. Hili liko wazi kutokana na toleo jingine la hukumu hiyo hiyo, ambamo neno isnad limetumika badala ya 'msingi'.

Some Muslim scholars have warned against Tafsir. Ahmad b. Hanbal, e.g. has said: 'Three matters have no basis: Tafsir, malahim (tales of eschatological nature) and maghazi (tales of the battles)'. [Ibn Taimiya, muqaddima fi usul al-tafsir, Kuwait, 1971, p.59.] By this is meant that there is much exaggeration and unsound material in these fields, but it does not mean that neither of them ought to be considered. This is clear from another version of the same verdict, in which the word isnad is used for 'basis'.

Wanazuoni wa Kiislamu wameweka masharti fulani ya msingi kwa tafsiri sahihi ya Qur'ani. Tafsiri yoyote inayopuuza kanuni hizi lazima itazamwe kwa tahadhari kubwa, na kama haitakubalika kabisa. Miongoni mwa masharti haya muhimu zaidi ni yafuatayo:

Muslim scholars have laid down certain basic conditions for sound Tafsir. Any Tafsir, which disregards these principles must be viewed with great caution, if not rejected altogether. The most important among these conditions are the following:

Mfasiri (mufassir) lazima:

The mufassir must:

Kuwa sahihi katika itikadi ('aqida).

 Be sound in belief ('aqida).

Imara katika maarifa ya lugha ya Kiarabu na kanuni zake kama lugha.

 Well-grounded in the knowledge of Arabic and its rules as a language.

Amebobea vyema katika sayansi nyingine zinazohusiana na utafiti wa Qur'ani (kwa mfano, 'ilm al-riwaya).

 Well-grounded in other sciences that are connected with the study of the Qur'an (e.g. 'ilm al-riwaya).

Ina uwezo wa kuelewa kwa usahihi.

 Have the ability for precise comprehension.

Epuka matumizi ya maoni matupu.

 Abstain from the use of mere opinion.

Anza Tafsiri ya Qur'ani kwa Qur'ani.

 Begin the Tafsir of the Qur'an with the Qur'an.

Tafuta mwongozo kutoka kwa maneno na maelezo ya Mtume ﷺ.

 Seek guidance from the words and explanations of the Prophet.

Rejea riwaya kutoka kwa Maswahaba.

 Refer to the reports from the sahaba.

Zingatia riwaya za Tabi'un.

 Consider the reports from the tabi'un.

Shauriana na maoni ya wanazuoni wengine mashuhuri.

 Consult the opinions of other eminent scholars.

Tafsiri bora zaidi ni ufafanuzi wa Qur'ani kwa Qur'ani.

The best Tafsir is the explanation of the Qur'an by the Qur'an.

Maelezo yanayofuata baada ya hayo ni tafsiri ya Qur'ani kutoka kwa Mtume Muhammad ﷺ, ambaye, kama Shafi'i alivyoeleza, alitenda kwa mujibu wa alichokifahamu kutoka katika Qur'ani.

The next best is the explanation of the Qur'an by the Prophet Muhammad, who, as Shafi'i explained, acted according to what he understood from the Qur'an.

Iwapo hakuna kitu kinachopatikana katika Qur'ani wala katika sunnah ya Mtume ﷺ, mtu hurejea kwenye riwaya kutoka kwa masahaba. [Angalia Ibn Taimiya, op.cit., uk. 95.] Iwapo hakuna kitu kinachopatikana katika Qur'ani, sunnah na riwaya kutoka kwa masahaba, mtu hurejea kwenye riwaya kutoka kwa tabi'un. [Angalia Ibn Taimiya, op.cit., uk. 102.] Hata hivyo, hakuna kinachoweza kulingana na ufafanuzi wa Qur'ani kwa Qur'ani wenyewe na ufafanuzi wa Qur'ani na Mtume ﷺ.

If nothing can be found in the Qur'an nor in the sunna of the Prophet, one turns to the reports from the sahaba. [See Ibn Taimiya, op.cit., p.95.] If nothing can be found in the Qur'an, the sunna and the reports from the sahaba, one turns to the reports from the tabi'un. [See Ibn Taimiya, op.cit., p. 102.] However, nothing can match the explanation of the Qur'an by the Qur'an and the explanation of the Qur'an by the Prophet.

Aina za Tafsiri Tafsiri inaweza kugawanywa katika makundi matatu makuu: [Mgawanyo huu umekopwa kutoka kwa Sabuni, Tibyan, uk. 63. Angalia pia Qattan, op.cit., sehemu ya 25.] Tafsiri bi-l-riwaya (kwa kupokezana), pia inayojulikana kama Tafsiri bi-l-ma'thur.

Kinds of Tafsir Tafsir may be divided into three basic groups: [This classification has been borrowed from Sabuni, tibyan, p.63. See also Qattan, op.cit. section 25.]  Tafsir bi-l-riwaya (by transmission), also known as Tafsir bi-l-ma'thur.

Tafsir bi'l-ra'y (kwa maoni sahihi; pia hujulikana kama tafsir bi-l-diraya, yaani kwa elimu)

 Tafsir bi'l-ra'y (by sound opinion; also known as tafsir bi-l-diraya, by knowledge).

Tafsiri bi-l-ishara (tafsiri kwa dalili za ishara).

 Tafsir bi-l-ishara (by indication, from signs).

Hii inamaanisha tafsiri zote za Qur'an ambazo zinaweza kufuatiliwa nyuma kupitia mnyororo wa wapokezi hadi chanzo sahihi, yaani:

By this is meant all explanations of the Qur'an which can be traced back through a chain of transmission to a sound source, i.e.:

Qur'ani yenyewe.

 The Qur'an itself.

Maelezo ya Mtume ﷺ.

 The explanation of the Prophet.

Maelezo ya Maswahaba wa Mtume ﷺ (kwa kiasi fulani).

 The explanation by Companions of the Prophet (to some extent).

Kwa kawaida, tafsiri ya Qur'ani kwa Qur'ani na tafsiri ya Qur'ani kwa Mtume ﷺ ndizo vyanzo viwili vya juu kabisa vya tafsiri, ambavyo haviwezi kulinganishwa wala kupitwa na chanzo kingine chochote. Baada ya hivyo vinakuja maelezo ya Maswahaba, kwa kuwa Maswahaba walishuhudia ufunuo, walilelewa na kufunzwa na Mtume ﷺ mwenyewe, na walikuwa karibu zaidi na kipindi cha umma wa kwanza wa Kiislamu. Bila shaka, riwaya zote za maelezo kutoka kwa Mtume ﷺ au kutoka kwa Sahaba lazima ziwe sahihi kulingana na elimu ya riwaya katika 'ulum al-hadith.

Naturally, the explanation of the Qur'an by the Qur'an and the explanation of the Qur'an by the Prophet are the two highest sources for tafsir, which cannot be matched nor superseded by any other source. Next to these rank the explanations by the sahaba, since the sahaba were witnesses to the revelations, were educated and trained by the Prophet himself and were closest to the period of the first Muslim umma. Of course all reports of explanations by the Prophet or by a sahabi must be sound according to the science of riwaya as in 'ulum al-hadith.

Kufasiri Qur'ani kwa Qur'ani ndiko chanzo cha juu kabisa cha tafsiri. Maswali mengi yanayoweza kuibuka kutokana na aya fulani ya Qur'ani yana maelezo yake katika sehemu nyingine za kitabu hicho hicho, na mara nyingi hakuna haja ya kugeukia vyanzo vingine isipokuwa neno la Allah, ambalo lenyewe lina tafsiri. Kujaribu kueleza aya ya Qur'ani kwa kurejelea aya nyingine ya Qur'ani ni wajibu wa kwanza na wa msingi wa mfasiri. Ikiwa hilo halitoshi peke yake, ndipo atarejelea vyanzo vingine vya tafsiri. [Al-Itqan, 11, uk. 181-2.] Mfano halisi ni maelezo ya kina ya aya ya 5:2 kupitia aya ya 5:4, kuhusu nyama halali na haramu. Mfano mwingine wa kufafanua aya moja ya Qur'ani kwa nyingine unahusu swali linaloweza kuibuka kutokana na Sura ya 44: 3. Swali hilo linafafanuliwa katika Sura ya 97: 1:

The interpretation of the Qur'an by the Qur'an is the highest source of tafsir. Many of the questions which may arise out of a certain passage of the Qur'an have their explanation in other parts of the very same book, and often there is no need to turn to any sources other than the word of Allah, which in itself contains tafsir. To seek to explain an aya from the Qur'an by referring to another aya from the Qur'an is the first and foremost duty of the mufassir. Only if this does not suffice, he will refer to other sources of tafsir. [Itqan, 11, pp.181-2.] A case in point is the detailed explanation of 5:2 by 5:4, concerning permissible and prohibited meat. Another example of explanation of one aya in the Qur'an by another concerns a question which might arise from Surah 44: 3. It is explained in Surah 97: 1:

"Tukairusha katika usiku uliobarikiwa" (44: 3).

'We sent it down during a blessed night' (44: 3).

Ni usiku gani huu uliobarikiwa, ambao Qur'ani iliteremshwa ndani yake?

Which night is this blessed night, in which the Qur'an was sent down?

{Hakika Sisi tumeiteremsha (Qur'an) katika Lailat al-Qadr}

'We have indeed revealed this in the lailat al-qadr' (97: 1).

Mfano wa tatu ni maelezo ya Surah 2:37 kwa Surah 7:23:

A third example is the explanation of Surah 2:37 by Surah 7:23:

Kisha Adam alipokea kutoka kwa Mola wake maneno ya wahyi, naye Mola wake akamkubalia toba, kwani Yeye ndiye Mwingi wa kukubali toba, Mwenye kurehemu. {Kisha Adam alipokea kutoka kwa Mola wake maneno ya wahyi, naye Mola wake akamkubalia toba, kwani Yeye ndiye Mwingi wa kukubali toba, Mwenye kurehemu} ().

Kuna mifano mingi ya ufafanuzi wa Qur'ani kutoka kwa Mtume ﷺ, ambaye yeye mwenyewe aliomba ufafanuzi kutoka kwa Malaika Jibril kuhusu mambo ambayo hayakuwa wazi kwake, au ambaye Masahaba walimuuliza kuhusu Qur'ani. Suyuti ametoa orodha ndefu ya ufafanuzi wa Qur'ani kutoka kwa Mtume ﷺ sura kwa sura. [Itqan, 11, ukurasa 191-205.] Hapa mfano mmoja unatosha:

There are numerous examples of explanation of the Qur'an by the Prophet, who either himself asked the Angel Gabriel for explanation of matters not clear to him, or who was asked by the Companions about the Qur'an. Suyuti has given a long list of explanations of the Qur'an by the Prophet sura by sura. [Itqan, 11, pp. 191-205.] Here one example may suffice:

"Na kuleni na kunyweni mpaka ulipoonekana kwenu weupe wa alfajiri kutofautika na weusi wa usiku. . ." (2: 187).

'And eat and drink until the white thread of dawn appears to you distinct from its black thread. . .' (2: 187).

Ilisimuliwa kutoka kwa 'Adi b. Hatim: Nilisema: "Ewe Mtume wa Allah! Maana ya uzi mweupe unaotofautiana na uzi mweusi ni nini?" ﷺ

Narrated 'Adi b. Hatim: I said: 'O Allah's Apostle! What is the meaning of the white thread distinct from the black thread?

"Je, hizi ni nyuzi mbili?" Akasema: "Wewe si mwerevu, ukiangalia nyuzi hizi mbili." Kisha akaongeza: "Hapana, ni giza la usiku na weupe wa mchana." [Itqan 11. pp. 191-205.]

Are these two threads?' He said: 'You are not intelligent, if you watch the two threads'. He then added, 'No, it is the darkness of the night and the whiteness of the day'. [Itqan 11. pp. 191-205.]

Kwa muhtasari mfupi wa Tafsiri ya awali, angalia al-Sawwaf, 'Early Tafsir', katika Ahmad, K. na Z. 1. Ansari. Islamic Perspectives.

[For a brief summary on early Tafsir see al-Sawwaf, 'Early Tafsir', in Ahmad, K. and Z. 1. Ansari. Islamic Perspectives.

Leicester, 1979, kur. 135-45.] Kisha, baada ya ufafanuzi wa Qur'an kwa Qur'an na wa Qur'an kwa Mtume mwenyewe ﷺ, unafuata ufafanuzi wa Qur'an kwa masahaba. Miongoni mwao, wafuatao ndio waliojulikana zaidi kwa elimu yao na mchango wao katika fani ya tafsiri: Abu Bakr, 'Umar, 'Uthman, 'Ali (hakuna mengi yaliyopokelewa kutoka kwake), Ibn Mas'ud, Ibn 'Abbas, 'Ubay b. Ka'b, Zaid b. Thabit, Abu Musa al-Ash'ari, 'Abdullah b. Zubair.

Leicester, 1979, pp.l35-45.] Next, after explanation of the Qur'an by the Qur'an and of the Qur'an by the Prophet himself, ranks the explanation of the Qur'an by the sahaba. Among them, the following were best known for their knowledge of and contribution to the field of tafsir: Abu Bakr, 'Umar, 'Uthman, 'All (not much has been reported from them), Ibn Mas'ud, Ibn 'Abbas, 'Ubay b. Ka'b, Zaid b. Thabit, Abu Musa al-Ash'arl, 'Abdullah b. Zubair.

Ibn 'Abbas Abdullah b. 'Abbas (d. 68/687) anachukuliwa kuwa mjuzi zaidi kuliko Maswahaba wote katika tafsiri. [Kitabu kiitwacho Tanwir al-Miqbas min Tafsir Ibn Abbas (Beirut, s.t.) ni tafsiri kamili ya Qur'ani, ambayo maelezo yake yote yanasemekana kurejea kwa Ibn 'Abbas. Kuhusu uhalisi wake, angalia al-Sawwaf, op.cit. uk. 140.] Amepewa jina la 'tarjuman alqur'an', yaani mfasiri wa Qur'ani. Kwa kuwa alikuwa jamaa wa Mtume ﷺ, kwani alikuwa binamu yake, na shangazi yake wa upande wa mama, Maimuna, alikuwa mmoja wa wake wa Mtume ﷺ, alikuwa karibu sana na Mtume Muhammad ﷺ na alijifunza mengi kuhusu wahyi. Inasemekana kwamba alimwona Malaika Jibril mara mbili. Mbali na ujuzi wake wa kina wa kila kitu kinachohusu tafsiri, pia anapewa sifa ya kusisitiza mojawapo ya kanuni msingi za 'ilm al-tafsir ambayo imebaki kuwa muhimu hadi leo, yaani kwamba maana ya maneno, hasa maneno yasiyo ya kawaida katika Qur'ani, yanapaswa kufuatiliwa hadi matumizi yake katika lugha ya ushairi wa kabla ya Uislamu. Kuna orodha ndefu ya maelezo kama hayo yaliyonukuliwa na Suyutl.

Ibn 'Abbas Abdullah b. 'Abbas (d. 68/687) is considered to be the most knowledgeable of the Companions in tafsir. [A book entitled tanwir al-miqbas min Tafsir Ibn Abbas (Beirut, n.d.) is a complete tafsir of the Qur'an. all explanations of which are said to go back to Ibn 'Abbas. On the question of authenticity, see al-Sawwaf, op.cit. p. 140.] He has been called 'tarjuman alqur'an', the interpreter of the Qur'an. Since he was related to the Prophet, being his cousin, and his maternal aunt Maimuna being one of the Prophet's wives, he was very close to the Prophet Muhammad and learnt much about the revelation. It is said that he saw the Angel Gabriel twice. Apart from his detailed knowledge of everything concerning tafsir, he is also given the credit for having emphasised one of the basic principles of 'ilm al-tafsir which has remained important to this day, namely, that the meaning of words, especially of unusual words in the Qur'an ought to be traced back to their usage in the language of pre-Islamic poetry. There is a long list of such explanations quoted by Suyutl.

Kuna watu wengi zaidi miongoni mwa Tabi'un wanaojulikana kwa kujishughulisha kwao na tafsiri, kwa sababu watu wengi zaidi walikuwa wamesilimu, na haja ya elimu kuhusu Qur'an iliongezeka mara nyingi zaidi. Pia, Mtume ﷺ mwenyewe na wengi wa Maswahaba zake hawakuwa tena wapatikana kutoa mwongozo huu, na hivyo juhudi kubwa zaidi zilipaswa kufanywa ili kukidhi haja hii ya kuelewa ipasavyo Kitabu cha Allah.

There are many more persons from among the tabi’un known for their preoccupation with tafsir, because many more people had embraced Islam and the need for knowledge about the Qur'an had increased manifold. Also, the Prophet himself and many of his Companions were no longer available to give this guidance, and therefore greater efforts had to be made to satisfy this need for proper understanding of the book of Allah.

Miongoni mwa wafasiri (mufassirun) miongoni mwa Tabi'un, mtu anaweza kuwatofautisha katika makundi matatu, kulingana na asili yao na eneo la shughuli zao:

Of the mufassirun from among the tabi’un one distinguishes three groups, according to their origin and area of activity:

Wale wa Makka.

 Those from Makka.

Hao ni watu wa Madina.

 Those from Madina.

Wale kutoka Iraq.

 Those from Iraq.

Kulingana na wanazuoni wengi, kundi hili la wafasiri miongoni mwa Tabi'un ndilo lenye ujuzi mkubwa zaidi katika tafsiri, kwa sababu walijifunza kutoka kwa 'Abdullah bin 'Abbas. Wako wengi kwa idadi, na miongoni mwa wanaojulikana zaidi kati ya wengine wengi ni Mujahid (d.104/722), 'Ata' (d.114/732) na 'Ikrima (d.107H).

According to many scholars, this group of mufassirun from among the tabi’un are the most knowledgeable in tafsir, because they learnt about it from 'Abdullah b. 'Abbas. They are many in number, and among the best known out of many others are Mujahid (d.104/722), 'Ata' (d.114/732) and 'Ikrima (d.107H).

Mujahid, anayejulikana zaidi miongoni wao, inasimuliwa kwamba alisoma Qur'ani mara tatu pamoja na Ibn 'Abbas na kumuuliza kuhusu "lini" na "vipi" ya kila aya iliyoteremshwa. [Taimiya uk. ;102.] Kitabu kamili cha tafsiri ya Mujahid kimechapishwa. Kimetegemea hati ya karne ya 6 ya Hijra na kimehaririwa na Surti. [Surti, A.: Tafsir Mujdhid, juzuu 2, Beirut, t.y.] Mfano:

Mujahid, the best known among them, is reported to have gone through the Qur'an thrice with Ibn 'Abbas and to have asked him about the 'when' and 'how' of each verse that had been revealed. [Taimiya p. ;102.] A complete book of tafsir by Mujahid has been published. It is based on a manuscript from the 6th Hijra century and is edited by Surti. [Surti, A.: Tafsir Mujdhid, 2 vols., Beirut, n.d.] Example:

Humaid b. Qais Makki ameripoti: Nilikuwa pamoja na Mujahid, na tulikuwa tukizunguka Nyumba (Al-Ka'ba). Mtu mmoja alikuja na kuuliza kama funga za kafara ya kiapo zinapaswa kufungwa mfululizo au kwa kutenganishwa. Humaid alijibu kwamba akipenda angeweza kuzifunga kwa kutenganishwa pia! Lakini Mujahid alisema: Si kwa kutenganishwa, kwa sababu usomaji wa Ubayy b. Ka'b ni "thalathi ayyamin mutatabi'at", yaani, kufunga siku tatu mfululizo. [Muwatta Malik, No. 617.]

Humaid b. Qais Makki reported: I was with Mujahid and we were circumambulating the house (Ka'ba). A man came and asked whether the fasts of penalty of an oath should be observed continuously or severally. Humaid replied that if he liked he could observe them severally too! But Mujahid said: Not severally, for the reading of 'Ubayy b. Ka'b is thalathi ayyamin mutatabi'at, i.e. to fast three days continuously'. [Muwatta Malik, No. 617.]

Wafasiri (mufassirun) miongoni mwa Tabi'un kutoka Madina walikuwa na Maswahaba wengi kuwa walimu wao, na miongoni mwa maarufu zaidi ni 'Ubayy bin Ka'b. Ifuatayo ni baadhi ya wafasiri maarufu wa Qur'ani miongoni mwao: Muhammad bin Ka'b al-Qurzi (d. 117/735), Abu-l 'Aliyya al-Riyahi (d. 90/708) na Zaid bin Aslam (d. 130/747).

The mufassirun among the tabi’un from Madina had many Companions as their teachers, among the best known being 'Ubay b. Ka'b. The following are some of the well-known Qur'an exegetes among them: Muh. Ammad b. Ka'b al-Qarzi (d.117/735), Abu-l 'Alliya al-Riyahl (d.90/708) and Zaid b. Aslam (d.130/747).

Kulikuwa pia na wafasiri wengi miongoni mwa Tabi'un huko Iraq. Mwalimu wao mkuu alikuwa Ibn Mas'ud. Vituo vyao vikuu vilikuwa Basra na Kufa. Miongoni mwao, wanaojulikana zaidi ni: Al-Hasan al-Basri (d.121/738), Masruq b. al-'Ajda' (d.63/682)

There were also many mufassirun among the tabi’un in Iraq. Their principal teacher was Ibn Mas'ud. Their main centres were Basra and Kufa. The best known among them are: Al-Hasan al-Basri (d.121/738), Masruq b. al-'Ajda' (d.63/682)

na Ibrahim al-Nakha'i. (d.95/713).

and Ibrahlm al-Nakha'i. (d.95/713).

Hakuna kinachoweza kushinda tafsiri ya Qur'ani kwa Qur'ani. Likifuatiwa na hadithi sahihi kuhusu maelezo ya Mtume ﷺ juu ya wahyi.

Nothing can excel the tafsir of the Qur'an by the Qur'an. This is followed by sound reports about the Prophet's explanation of the revelation.

Chochote kilicho sahihi na cha kweli katika ufafanuzi wa Qur'ani kutoka kwa Maswahaba na Tabi'un hakipaswi kukataliwa, lakini kanuni zifuatazo zinapaswa kuzingatiwa:

Whatever is sound and genuine in the explanation of the Qur'an by the sahaba and the tabi’un may not be rejected, but the following principles are to be observed:

Ripoti sahihi lazima zitofautishwe na zisizo sahihi, kwa kuwa maoni mengi yamenasibishwa kwa uongo kwa baadhi ya Maswahaba na Tabi'un (hasa kwa Ibn 'Abbas na Mujahid, ambao ndio maarufu zaidi miongoni mwao), ambayo hayawezi kufuatiliwa hadi kwao pale isnadi inapochunguzwa. Ripoti hizo, bila shaka, lazima zikataliwe.

 Sound reports must be distinguished from unsound ones, for many views have been falsely attributed to some sahaba and tabi’un (especially to Ibn 'Abbas and Mujahid, the most renowned ones among them), which cannot be traced back to them when the isnad is investigated. Those reports must of course be rejected.

Nyenzo kutoka kwa ahl al-kitab, hasa mapokeo ya Kiyahudi (isra'iliyat) [Kwa maelezo zaidi, angalia hapa chini, uk. 133.] lazima zipangwe na kupimwa.

 Material from the ahl-al-kitab, in particular the Jewish traditions (isra’iliyat) [For details, see below, p. 133.] must be sorted out and evaluated.

Nyenzo zilizoingia kutokana na mambo ya kitheolojia, kifalsafa, kisiasa na mengineyo, lazima zipangwe na kupimwa (kama vile baadhi ya nasaba zinazohusishwa na 'Ali na Washia, au nasaba zinazohusishwa na Ibn 'Abbas na Waabbasi, n.k.).

 Material which crept in due to theological, philosophical, political and other considerations, must be sorted out and evaluated (such as e.g. some Shi'a attributions to 'Ali, or 'Abbasid attributions to Ibn 'Abbas, etc.).

Nyenzo za uongo zilizoingizwa kwa makusudi na maadui wa Uislamu lazima zitofautishwe na nyenzo sahihi.

 False material purposely introduced by the enemies of Islam must be distinguished from sound material.

Aina ya pili ya tafsiri, baada ya tafsiri bi'l-riwaya, ni ile inayoitwa tafsiri bi'l-ra'y. Haitegemei moja kwa moja upokezi wa elimu kutoka kwa watangulizi, bali hutegemea matumizi ya akili na ijtihadi.

The second kind of tafsir, after tafsir bi'l-riwaya, is the so-called tafsir bi'l-ra'y. It is not based directly on transmission of knowledge by the predecessors, but on the use of reason and ijtihad.

Tafsiri kwa ra'y haimaanishi "ufafanuzi kwa kutegemea maoni tu", bali ni kupata maoni kupitia ijtihadi inayotegemea vyanzo sahihi. Ingawa aina ya kwanza tayari imekatazwa katika hadithi, aina ya pili inapendekezwa, pale inapotumika mahali pake panapostahili kama ijtihadi sahihi, na pia ilikubaliwa na Mtume ﷺ, kwa mfano alipomtuma Mu'adh bin Jabal kwenda Yemen.

Tafsir bi’l-ra'y does not mean 'interpretation by mere opinion', but deriving an opinion through ijtihad based on sound sources. While the former has been condemned already in the hadith, the latter is recommendable, when used in its proper place as sound ijtihad, and was also approved by the Prophet, e.g. when he sent Mu’adh bin Jabal to Yemen.

[Mishkat al-Masabih, op. cit., II, uk. 794: (Kiarabu), Juz. 2, Na. 3737.] Tafsiri kwa kutumia ra'y (maoni binafsi), kwa upande mwingine, imeharamishwa kwa msingi wa hadithi ifuatayo:

[Mishkat al-masabih, op.cit., II, p.794: (Arabic), Vol. 2, No. 3737.] Tafsir bi'l-ra'y on the other hand has been declared haram on the basis of the following hadith:

Kutoka kwa Ibn ‘Abbas: Mjumbe wa Allah ﷺ alisema: "Yeyote anayesema (chochote) kuhusu Qur'an bila elimu, amejiwekea kiti chake motoni". [Ibn Taimiya, uk. 105, kutoka kwa Tirmidhi, ambaye anasema ni hasan sahih.] Hata hivyo hadithi hii imefafanuliwa kwa njia mbili.

'From Ibn ‘Abbas: Allah's messenger said: "He who says (something) concerning the Qur'an without knowledge, he has taken his seat of fire" ‘. [Ibn Taimiya, p.105, from Tirmidhi, who says it is hasan sahlh.] However this hadith has been explained in two ways:

Kwamba hakuna mtu anayepaswa kusema juu ya Qur'an kile ambacho hakitokani na Sahaba au Tabi'un.

 That no one should say of the Qur'an what is not from the sahaba or tabi’un.

Kwamba hakuna mtu anayepaswa kusema kuhusu Qur'ani jambo ambalo anajua kuwa ni tofauti na lilivyo. [Sabuni.tibyan, uk. 174.] Maana iliyo wazi ya hadith hii ni kwamba mtu asiseme chochote kuhusu Qur'ani bila kuwa na elimu sahihi, ambayo vyanzo vyake vimeshaelezwa tayari. [Qur'ani kufafanuliwa kwa Qur'ani, kwa Mtume ﷺ, kwa Maswahaba, kwa Tabi'un, na kwa ijtihadi sahihi.]