2.2 Tafsiri Bid-Diraayah - Usūl At-tafsīr | Quran Course

2.2 Tafsiri Bid-Diraayah - Usūl At-tafsīr | Quran Course

Tafsiri yake inaanza kwa utangulizi wa kurasa zipatazo sabini kuhusu fadhila za Qur-aan, adabu za kuisoma, na mbinu sahihi ya tafsiri. Tafsiri hii ina mkazo mkubwa kwenye masuala ya fiqhi, lakini haikomei hapo tu. Mtu anaweza kuizingatia kazi ya al-Qurtubee katika kundi la at-tafsiir bid-diraayah kwa sababu fiqhi kwa asili yake inahusisha hitimisho zitokanazo na matini. Hata hivyo, yeye hutaja hadithi zinazohusiana na kila aya, pamoja na maelezo ya Maswahaba, Taabiina na wanazuoni wakubwa, ingawa mara nyingi huzitoa bila isnadi. Anapomnukuu hadithi, hutaja kitabu ambamo inapatikana au mwandishi aliyeitaja. Baada ya kutoa matini ya aya, hutaja idadi ya masuala yanayohusiana nayo ambayo amepanga kuyajadili. Mara nyingi huanza kwa kufafanua maneno ya aya, akinukuu mstari mmoja au miwili ya ushairi ili kuonyesha maana ya maneno magumu. Pia hutaja visomo tofauti na wasomaji wake. Katika kujadili masuala ya fiqhi, hutaja maoni makuu pamoja na dalili zake, kisha huyapima. Kwa ujumla anaunga mkono msimamo wa Maalikii, ingawa si kila mara. Pia huyakanusha makundi yaliyopotoka kama vile Shi‘ah, Mu‘tazilah na Qadariyyah, lakini hufanya hivyo kwa adabu ya kitaaluma. Tafsiri yake inachukuliwa kuwa miongoni mwa kazi kubwa katika fani hii, na ni ya lazima kwa masuala ya fiqhi ya Qur-aan.130

His tafseer starts with an introduction of some seventy pages on the virtues of the Qur’aan, the etiquettes of its recitation and the proper methodology of tafseer. The tafseer is characterized by a heavy emphasis on fiqh issues, but it is by no means limited to that. One may consider al-Qurtubee’s work in the category of attafseer bid-diraayah because fiqh by its nature involves deductions from the texts. However, he includes the hadeeths relevant to each verse, as well as explanations of the sahaabah, taabi‘oon and major scholars, although usually stripped of the isnaad. When quoting a hadeeth, he cites the book where it may be found or the author who mentioned it. After presenting the text of a verse, he will state the number of issues relating to it that he plans to discuss. He usually starts with an explanation of the vocabulary of the verse, quoting a line or two of poetry to illustrate the definition of any difficult words. He also mentions variant recitations and their reciters. In discussing fiqh issues, he mentions the major opinions along with their evidence, then evaluates them. He generally supports the Maalikee position, although not always. He also refutes deviant sects like the Shee‘ah, the Mu‘tazilah, and the Qadareeyah, but he does so with scholarly etiquette. His tafseer is considered one of the monumental works in this field, and is indispensable for the fiqh issues of the Qur’aan.130

Naasirud-Deen, ‘Abdullaah ibn ‘Alee al-Baydaawee (d. 1291 CE/691 AH) alikuwa mwanachuoni wa Kiajemi wa madhhabu ya Shaafi‘ee, na aliteuliwa kuwa kadhi mkuu wa Shiraaz. Tafsiri yake ilikuwa ni muhtasari wa al-Kash-shaaf ya az-Zamakhsharee, huku sehemu kubwa ya falsafa ya Mu‘tazila ikiondolewa. Hata hivyo, mara kwa mara yeye hujikuta akinaswa katika maelezo ya az-Zamakhsharee. Pia amefuata mazoea ya az-Zamakhsharee ya kutaja mwishoni mwa kila sura hadithi dhaifu na za kutungwa zinazosifu fadhila za kusoma sura hiyo. Al-Baydaawee amechota baadhi ya vifaa vyake kutoka Mafaateeh al-Ghayb ya ar-Raazee na Tafseer ar-Raaghib al-Isfahaanee, na anajumuisha simulizi kutoka kwa Maswahaba na Tabi‘ina. Kwa hiyo, hakuacha aya yoyote kuhusu maajabu ya uumbaji bila kueleza kwa kina nadharia na ukweli wa sayansi asilia. Pia hutaja visomo vya Qur-aan, lakini hajizuii kwenye vile vilivyo sahihi pekee. Hata hivyo, tafsiri hii iko huru kabisa kutokana na Israa’eeleeyaat. Lugha yake pia ni nzuri sana na ya kifasaha. Wanazuoni wa Kiislamu katika zama zote wamelipa tafsiri hii heshima kubwa, na maelezo mengi juu yake pamoja na matoleo yenye maelezo ya pembezoni yamezalishwa.131

Naasirud-Deen, ‘Abdullaah ibn ‘Alee al-Baydaawee (d. 1291 CE/691 AH) was a Persian scholar of the Shaafi‘ee math-hab and was appointed chief judge of Shiraaz. His tafseer was an abridgement of al-Kash-shaaf by az-Zamakhsharee, with most of the Mu‘tazilee philosophy deleted. However, he does occasionally get caught up in az-Zamakhsharee’s explanations. He has also followed azZamakhsharee’s practice of mentioning at the end of every chapter weak and fabricated hadeeths extolling the virtues of reading that chapter. Al-Baydaawee draws some of his material from Mafaateeh al-Ghayb of ar-Raazee and Tafseer ar-Raaghib al-Isfahaanee and includes narrations from the sahaabah and the taabi‘oon. Hence, he does not leave any verse about the wonders of creation without expounding on the theories and facts of natural sciences. He also mentions Qur’aanic recitations, but does not limit himself to the authentic ones. Nevertheless, the tafseer is quite free from Israa’eeleeyaat. Its language is also very polished and elegant. Islaamic scholars throughout the ages have held this tafseer in high esteem, and many commentaries on it and annotated versions of it have been produced.131

‘Alee ibn Khaleel ash-Shayhee (1279-1340 CE/678-740 AH) alijulikana kwa jina la utani "al-Khaazin" (mtunza ghala), kwa sababu alikuwa msimamizi wa ghala la vitabu huko Damascus. Mwanazuoni huyu wa madhehebu ya Shaafi‘ee alizaliwa na kukulia Baghdaad, lakini sehemu kubwa ya masomo yake aliyafanyia Damascus. Aliandika vitabu vingi sana katika mada mbalimbali, kama vile kitabu cha juzuu kumi kiitwacho Maqbool al-Manqool, ambamo alikusanya hadithi zilizopatikana katika Musnadi za ash-Shaafi‘ee na Ahmad, vitabu sita vikuu, Muwatta’ ya Maalik, na Sunan ya ad-Daaraqutnee. Tafsiri yake ni toleo fupi la tafsiri ya al-Baghawee, pamoja na nyongeza kutoka kwenye tafsiri za zamani zaidi. Anataja hadithi nyingi za Kibiblia (Israa’eeleeyaat) bila kuzipima. Al-Khaazin pia aliandika kwa kina kuhusu vita vilivyofanyika wakati wa Mtume ﷺ kila mahali ambapo vilitajwa katika aya. Tafsiri yake pia inashughulikia masuala ya kisheria kwa undani mkubwa, wakati mwingine ikigusa maeneo yasiyohusiana kabisa na tafsiri. Pia kuna msisitizo mkubwa katika tafsiri hii juu ya mafunzo ya kiroho na mawaidha, kielelezo cha mwelekeo wa al-Khaazin wa Usufi. Tafsiri hii ipo katika juzuu saba za ukubwa wa kati, imeenea sana na inapendwa hasa na wale wanaopenda hadithi za kusimulia; hata hivyo, tafsiri hii inahitaji marekebisho ya kitaaluma kabla ya kutumiwa kama marejeo ya kuaminika kwa wanazuoni.133

‘Alee ibn Khaleel ash-Shayhee (1279-1340 CE/678-740 AH) was known by the nickname of “ al-Khaazin” (the warehouseman) because he used to be in charge of a book warehouse in Damascus. This Shaafi‘ee scholar was born and raised in Baghdaad, but did the greater part of his studies in Damascus. He wrote a vast number of books on a variety of topics, such as the ten-volume work called Maqbool al-Manqool, in which he gathered the hadeeths found in the Musnads of ash-Shaafi‘ee and Ahmad, the six major books, the Muwatta’ of Maalik, and the Sunan of ad-Daaraqutnee. His tafseer is a condensed version of al-Baghawee’s tafseer with additions from earlier tafseers. He mentions many Biblical tales (Israa’eeleeyaat) without evaluating them. Al-Khaazin also wrote extensively on the battles which took place during the Prophet’s era wherever mention was made of them in the verses. His tafseer also deals with legal issues in great detail, sometimes touching on areas not related to tafseer at all. There is also great emphasis in the tafseer on spiritual lessons and advice, a reflection of alKhaazin’s Soofee leanings. The tafseer is in seven medium-sized volumes and is in wide circulation and is particularly liked by those who enjoy stories; however, the tafseer needs critical revision before being used as a reliable reference for scholars.133

Muhammad ibn Yoosuf ibn Hayyaan al-Andaloosee (1256-1344 CE/654-745AH), anayejulikana zaidi kwa jina la Aboo Hayyaan, alikuwa mwanachuoni katika fani ya qiraa na ushairi, na alikuwa bingwa katika fani ya nahau (sarufi). Katika miaka yake ya mwanzo, alikuwa wa madhehebu ya Dhaahiriyya ya fiqhi, lakini baadaye aliachana nayo na kufuata madhehebu ya Shaafi‘ee. Alisoma katika shule mbalimbali kote Afrika Kaskazini, na hatimaye akakaa Misri. Tafsiri hii ina juzuu nane kubwa, na inatumiwa sana na wanachuoni kama kitabu muhimu cha marejeo kuhusu miundo ya kisarufi katika Qur’aan. Aboo Hayyaan anataja kwa kina tofauti zilizopo kati ya wanasarufi, na anafanya sehemu kubwa ya tafsiri yake kwa mtazamo wa kisarufi, kiasi kwamba inafanana zaidi na kitabu cha sarufi kuliko tafsiri ya Qur’aan. Hata hivyo, anaendeleza pia maeneo mengine ya tafsiri, kama masuala ya fiqhi, qiraa, ufasaha wa Qur’aan, na riwaya kutoka kwa wanachuoni wa mwanzo wa Salaf. Katika sehemu nyingi, pia anapinga hoja nyingi za kifalsafa za az-Zamakhsharee, pamoja na misimamo yake ya kisarufi.134

Muhammad ibn Yoosuf ibn Hayyaan al-Andaloosee (1256-1344 CE/654-745AH), more commonly known by the name Aboo Hayyaan, was a scholar in the field of recitations and poetry and was a master in the field of grammar. In his early years, he belonged to the Thaahiree school of law, but later left it for the Shaafi‘ee school. He studied in schools throughout North Africa and eventually settled in Egypt. This tafseer is in eight large volumes and is widely used by scholars as an important reference work on grammatical constructions in the Qur’aan. Aboo Hayyaan mentions in detail the differences among grammarians and makes most of his tafseer from a grammatical point of view, so much so that it bears a closer resemblance to a grammar book than it does to a tafseer of the Qur’aan. However, he does develop the other areas of tafseer, such as fiqh issues, recitations, Qur’aanic eloquence, and narrations from early orthodox scholars. In numerous places, he also refutes many of az-Zamakhsharee’s philosophical arguments, as well as his grammatical positions.134

Nithaamud-Deen ibn al-Hasan an-Naysaabooree (d. 1328 CE/728 AH), aliyejulikana kwa jina la utani an-Nithaam al-A‘raj, alizaliwa Qum, lakini alikulia Nishapur, ambako alikuwa mwanachuoni maarufu wa fasihi, mtaalamu wa sarufi, na msomaji mashuhuri wa Qur’ani.

Nithaamud-Deen ibn al-Hasan an-Naysaabooree (d.1328 CE/728 AH), nicknamed an-Nithaam al-A‘raj, was born in Qum, but grew up in Nishapur, where he became a famous literary scholar, grammarian, and Qur’aan reciter.

An-Naysaabooree aliandika tafsiri yake kwa kufupisha kwa umakini tafsiri ya ar-Raazee, akiongeza nyenzo za ziada kutoka al-Kash-shaaf na tafsiri nyingine, pamoja na tafsiri za maswahaba na taabi‘uun. Mpangilio anaotumia katika tafsiri yake ni wa kipekee kati ya tafsiri nyingi. Baada ya kutaja aya, hutaja visomo mbalimbali, akivihusisha kwa makini na mmoja wa wasomaji kumi wakuu. Kisha hutaja sehemu zinazowezekana za kusimama kusoma na kueleza maana zinazotokana na kila mahali pa kusimama. Baadaye hujadili uhusiano baina ya aya, na huanza tafsiri kwa kueleza maana ya kisarufi ya aya. Kisha hutaja masuala ya fiqh na maoni ya hoja mbalimbali za kifalsafa na kitheolojia, akitetea kwa uthabiti msimamo sahihi wa Ahl as-Sunnah. Aya zinazohusu maajabu ya uumbaji hujadiliwa kwa mtazamo wa sayansi asilia. Kwa sababu ya mwelekeo wake mkubwa wa Usufi, hujikita katika maana za kiroho na katika mwangaza wake binafsi mwishoni mwa tafsiri ya kila aya. Tafsiri hii kwa sasa imechapishwa pembezoni mwa toleo moja la Tafsiri at-Tabaree na inasomwa sana na wanazuoni.135

An-Naysaabooree wrote his tafseer by critically condensing ar-Raazee’s tafseer, adding additional material from al-Kash-shaaf and other tafseers, as well as tafseers of the sahaabah and taabi‘oon. The format used in his tafseer is quite unique among tafseers. After mentioning the verse, he mentions the various recitations, carefully attributing them to one of the ten major reciters. Then he mentions the possible places where pauses may take place and explains the resulting meanings of the verse. After that, he discusses the relationship between verses and begins the tafseer by explaining the grammatical meaning of the verses. He then mentions the fiqh issues and the opinions of the various philosophical and theological arguments, firmly defending the orthodox position of Ahl as-Sunnah. Verses concerning the wonders of creation are discussed from the viewpoint of natural sciences. Due to the author’s strong Soofee leanings, he delves into the spiritual implications and his personal enlightenment at the end of each verse’s tafseer. This tafseer is presently printed in the margin of one edition of Tafseer at-Tabaree and is widely read by scholars.135

Tafsiri hii ni matokeo ya kazi ya wanazuoni wawili, ambao wote walikuwa na jina la "Jalaalud-Deen" (Utukufu wa Dini): Jalaal ad-Deen as-Suyootee (1445-1505 CE), mwandishi wa ad-Durr al-Manthoor, na Jalaalud-Deen al-Mahallee (1389-1460 CE/791-864 AH). Yule wa kwanza alijadiliwa hapo awali, kwa hiyo tutashughulika tu na yule wa pili. Jina lake lilikuwa Muhammad ibn Ibraaheem al-Mahallee, na mahali alipozaliwa ni Misri. Alikuwa mwanazuoni mkubwa wa madhehebu ya Shaafi‘ee, na alikataa wadhifa wa kadhi mkuu, akipendelea kufundisha fiqh katika madrasa za mji wake na kujishughulisha na biashara. Aliandika vitabu kadhaa vyepesi na vifupi katika fani mbalimbali, ambavyo vilipata umaarufu mkubwa. Alianza tafsiri yake kwa kuanza na Surat al-Kahf (18) na kumalizia na Surat an-Naas (114). Kisha akafanya tafsiri ya surah ya kwanza, al-Faatihah; hata hivyo, alifariki kabla ya kukamilisha sura nyingine. As-Suyootee alianza kutoka Surat al-Baqarah (2) na kumalizia na Surat al-Israa’ (17), ambayo ni kidogo chini ya nusu ya Qur’aan. Alifuata mpangilio wa al-Mahallee. Maana za msingi za aya zinaelezwa, na maoni yenye uwezekano mkubwa zaidi yanatajwa. Maelezo ya kisarufi yanatumiwa tu pale yanapohitajika kabisa. Pia kuna kutajwa kwa baadhi ya qiraa maarufu zaidi. Kuna maeneo machache sana ambayo waandishi hao wawili walitofautiana. Mojawapo linahusu rooh (roho), ambayo al-Mahallee anaieleza katika Surat Swaad (38) kuwa ni mwili au dutu lateefu ambao humfanya mtu awe hai pale inapopulizwa ndani yake. As-Suyootee anakubaliana naye katika tafsiri yake ya Surat al-Hijr (15), lakini katika tafsiri yake ya aya ya 85 ya Surat al-Israa’:

This tafseer is the product of two scholars, both of whom had the title, “Jalaalud-Deen” (Glory of the Religion): Jalaal ad-Deen as-Suyootee (1445-1505 CE), author of ad-Durr al-Manthoor, and Jalaalud-Deen al-Mahallee (1389-1460 CE/791-864 AH). The former was discussed previously, so we will only concern ourselves with the latter. His name was Muhammad ibn Ibraaheem al-Mahallee and his birthplace was Egypt. He became a great scholar of the Shaafi‘ee mathhab and refused the post of the chief judge, preferring to teach fiqh in the local schools and engage in trade. He wrote a number of simple and concise books in various fields which became very popular. He began his tafseer starting with Soorah al-Kahf (18) and ending with Soorah an-Naas (114). He then did the tafseer of the first soorah, al-Faatihah; however, he died before completing the rest. As-Suyootee then began from Soorah al-Baqarah (2) and ended with Soorah al-Israa’ (17), which is a little less than one half of the Qur’aan. He followed alMahallee’s format. The basic meanings of the verses are explained and the most probable opinions are mentioned. Grammatical explanations are only relied on where absolutely necessary. Some reference is also made to the more famous recitations. There are very few areas where the two authors differed. One of them concerns the rooh (soul), which al-Mahallee explains in Soorah Saad (38) as a subtle body or substance that brings man to life when it is blown into him. AsSuyootee agrees with him in his own tafseer of Soorah al-Hijr (15), but in his tafseer of verse 85 of Soorah al-Israa’:

Muhammad ibn Muhammad ash-Shirbeenee (d. 1569 CE/1569 AH) alikuwa msomi wa Misri wa madhehebu ya Shafi‘i katika fikra za kisheria. Alijulikana zaidi kwa jina la "al-Khateeb." Tafsiri yake ni muhtasari mfupi wa tafsiri zilizotangulia, na imejaa nukuu nyingi kutoka Tafsiri ar-Raazee. Anaepuka maoni yanayopingana, akichagua tu yale yanayofaa zaidi au yenye uwezekano mkubwa miongoni mwao.

Muhammad ibn Muhammad ash-Shirbeenee (d. 1569 CE/1569 AH) was an Egyptian scholar of the Shaafi‘ee school of legal thought. He was most commonly known by the title, “al-Khateeb.” His tafseer is a concise abridgement of earlier tafseers and is filled with many quotes from Tafseer ar-Raazee. He avoids conflicting opinions, choosing only the most suitable or likely among them.

Mara nyingine, huchambua sehemu za kisarufi pale tu inapohitajika, na mara kwa mara huzinukuu qiraa saba zinazojulikana. Pia hutaja hadithi sahihi (ṣaḥīḥ) au nzuri (ḥasan) peke yake, na huwakosoa baadhi ya wafasiri wa zamani, kama az-Zamakhsharī na al-Bayḍāwī, kwa kutumia hadithi zilizozushwa. Ash-Shirbīnī alizingatia kwa makini aya zenye matatizo fulani na uhusiano baina ya aya. Kuhusu masuala ya fiqh, huyagusa mara chache tu na kwa ufupi. Hata hivyo, mwandishi mara nyingi husimulia visa vya ajabu na baadhi ya Isrāʾīliyyāt zilizo za ajabu zaidi bila kutoa maoni yoyote kuhusu usahihi wake.138

Grammatical breakdowns are only given where necessary and, occasionally, recitations from the famous seven mentioned. Also, he only mentions reliable hadeeths (saheeh or hasan) and criticizes some of the earlier mufassirs, like azZamakhsharee and al-Baydaawee, for their use of fabricated hadeeths. AshShirbeenee took care to note various problematic verses and the relationship between verses. As for legal issues, he only mentions them occasionally and in concise terms. However, the author often mentions weird stories and the strangest of Israa’eeleeyaat without making any comment on their accuracy.138

As-Sayyid Mahmood Afandee al-Aaloosee (1802-1853 CE/1217-1269 AH) alikuwa miongoni mwa wanazuoni wakubwa wa Shaafi‘ee wa ‘Iraaq. Aliteuliwa kuwa mufti wa Baghdaad na alikuwa na ujuzi mkubwa wa misimamo ya kisheria ya madhehebu mbalimbali. Kwa hakika, mara nyingi alifuata maoni ya Abuu Haneefah katika masuala mengi. Mwandishi ameikusanya katika tafsiri yake maoni na riwaya za wanazuoni wa mwanzo pamoja na ufafanuzi wa wanazuoni wa baadaye kwa umakini mkubwa na uaminifu. Kauli zote zimenasibishwa kwa waandishi wake, na maoni yao yanayokinzana yanapimwa bila upendeleo wowote. Al-Aaloosee mara nyingi hupinga tafsiri zisizo za kawaida na ufafanuzi wa kupotoka wa Mu‘tazilah na Shee‘ah. Pia hutaja nadharia za kisayansi zinazohusiana na aya za uumbaji na kuzikosoa zile anazoziona kuwa si sahihi au zisizowezekana. Masuala ya kisarufi na kisheria yanajadiliwa kwa urefu katika tafsiri yote bila upendeleo. Al-Aaloosee anakosoa vikali Israa’eeliyyaat na wakati mwingine huzidharau. Pia hutaja visomo mbalimbali vya Qur'aan, lakini hajizuii kwa vile tu vilivyo sahihi. Nukuu nyingi kutoka fasihi ya kale hutumika kuunga mkono hoja zake za kisarufi, na kwa kawaida huhitimisha tafsiri yake kwa kutaja athari zake za kiroho.

As-Sayyid Mahmood Afandee al-Aaloosee141 (1802-1853 CE/1217-1269 AH) was among the greatest Shaafi‘ee scholars of ‘Iraaq. He was appointed muftee of Baghdaad and was very familiar with the legal positions of the various math-habs. In fact, he often followed the opinions of Aboo Haneefah on many issues. The author has compiled in his tafseer the opinions and narrations of the early scholars and the explanations of latter-day scholars with great care and honesty. All statements are attributed to their authors, and their conflicting opinions are weighed without any bias. Al-Aaloosee often times refutes the unorthodox interpretations and heretical explanations of the Mu‘tazilees and the Shee‘ah. He also mentions the scientific theories relating to the verses on creation and criticizes those he considers inaccurate or unlikely. Grammatical and legal issues are discussed at great length through the tafseer without bias. Al-Aaloosee severely criticizes the Israa’eeleeyaat and even ridicules them occasionally. He also mentions the variant recitations, but does not restrict himself to the authentic ones. Many quotes from classical literature are used to support his grammatical arguments, and he usually closes off his tafseer by mentioning the spiritual implications.