Kitabu hiki kinaitwa Usool at-Tafseer (kwa tafsiri ya moja kwa moja: Misingi Mikuu ya Ufafanuzi wa Qur'aan), na kwa ujumla kinarejelea fani za elimu zinazohitajika ili kutoa ufafanuzi sahihi wa maandiko ya Qur'aan, kama vile sarufi na nahau za Kiarabu, fasihi ya Kiarabu, na elimu za Qur'aan ('uloom al-Qur'aan). Kujua fani za kisasa za elimu, kama sayansi safi na sayansi za kijamii, pia ni jambo la lazima kwa mfafanuzi wa zama hizi ili kufanya ufafanuzi wa Qur'aan uwe na maana kwa jamii ya kisasa ya binadamu. Usool at-Tafseer hushughulikia mbinu halisi ya hatua kwa hatua ya kufafanua Qur'aan, ili kuhakikisha kwamba tafsiri hazitokani tu na matakwa na mawazo ya kibinadamu. Mambo haya yalitajwa kwa kawaida katika vitabu vya Usool al-Fiqh (Misingi Mikuu ya Sheria ya Kiislamu) na katika utangulizi wa vitabu vya kale vya Tafsiri.

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

Miongoni mwa kazi za mwanzo zilizojulikana sana zilizojitolea kwa somo la Usool at-Tafseer ni risala iitwayo Muqaddimah fee Usool at-Tafseer, 1

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

...kufanywa na mwanachuoni mashuhuri wa karne ya 13 CE, Ibn Taymeeyah.2 Miongoni mwa kazi za karne za hivi karibuni, ile ya mwanachuoni wa Kihindi, ‘Abdul-Hameed al-Faraahee, pengine ndiyo inayojulikana zaidi. Aliipa kazi yake jina, at-Takmeel fee Usool at-Ta’weel.3

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

Neno linalotumika zaidi, ‘Uloom al-Qur’aan, linarejelea fani zote za elimu zinazosaidia kufafanua Qur’aan au zinazotokana nayo. Miongoni mwake ni elimu ya tafsiri (ufafanuzi), qiraa’aat (visomo), ar-rasmul-‘Uthmaanee (maandishi ya ‘Uthmaan), i‘jaaz al-Qur’aan (vipengele vya kimuujiza vya Qur’aan), asbaab an-nuzool (sababu za kuteremka), an-naasikh wal-mansookh (aya zilizofuta na zilizofutwa), i‘raab al-Qur’aan (sarufi ya Qur’aan), ghareeb al-Qur’aan (maneno adimu ya Qur’aan), hukumu za kidini, pamoja na lugha na fasihi ya Kiarabu.4

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

Wakati wa kukusanya vitabu, vitabu vingi viliandikwa katika maeneo mbalimbali ya 'Uloom al-Qur'aan. Umakini wa kwanza ulielekezwa kwenye fani ya tafsiri (tafseer), kwa kuwa sayansi zote za Qur'aan zinatumika ndani yake. Miongoni mwa waandishi wa mwanzo wa karne ya nane Miladia walikuwa Shu'bah ibn al-Hajjaaj, Sufyaan ibn 'Uyaynah na Wakee' ibn al-Jarraah. Tafsiri zao zilikuwa mkusanyiko wa maoni ya masahaba wa Mtume ﷺ (sahaabah) na wanafunzi wao (taabi'oon). Walifuatiwa na Ibn Jareer at-Tabaree (d. 310 AH), ambaye Tafsiri yake inachukuliwa kuwa kubwa zaidi, kwa kuwa yeye ndiye wa kwanza kuchambua maoni na kuchagua lililo imara zaidi; pia alichambua miundo ya kisarufi na kutoa hukumu kutoka kwenye aya. Umakini kwa tafsiri umeendelea hadi leo, na kuzaa mbinu mbalimbali za kufafanua Qur'aan.

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

Kuhusu maeneo mengine ya 'Uluumul-Qur'aan, miongoni mwa waandishi mashuhuri wa karne ya tisa walikuwa 'Alee ibn al-Madeenee (mwalimu wa Imaam al-Bukhaaree), ambaye aliandika kuhusu Asbaab an-Nuzuul, na Abuu 'Ubayd al-Qaasim ibn Sallaam, ambaye aliandika kuhusu naskh (kufutwa kwa hukumu). Mwanazuoni mkuu wa karne ya kumi aliyeandika kuhusu mpangilio usio wa kawaida wa maneno katika Qur'aan alikuwa Abuu Bakr as-Sijistaanee, huku mwanazuoni wa karne ya kumi na moja, 'Alee ibn Sa'eed al-Hoofee, akitunga kitabu kuhusu miundo ya kisarufi ya Qur'aan kwa ujumla. Katika karne ya kumi na mbili, mwanazuoni mkuu aliyeandika kuhusu Mubhamaat al-Qur'aan (Maneno Yenye Utata Katika Qur'aan) alikuwa Abul-Qaasim 'AbdurRahmaan as-Sabeelee. Alifuatiwa na Ibn 'Abdis-Salaam, aliyeandika kuhusu majaaz (lugha ya kimafumbo) katika Qur'aan, na 'Alamud-Deen as-Sakhaawee, aliyeandika kuhusu qiraa'aat (visomo) katika karne ya kumi na tatu.

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

Wasomi waliondika katika kipindi hiki walijitahidi kufunika kwa kina kamili mada walizozingatia. Kwa hiyo, wale waliondika kuhusu ghareeb al-Qur'aan, kwa mfano, walitaja kila neno moja katika Qur'aan lililokuwa geni au lenye maana isiyo wazi; na wale waliokusanya kazi kuhusu tamathali za usemi walichunguza kila aina ya neno au kishazi katika Qur'aan chenye maana za kiishara, na kadhalika katika matawi mbalimbali ya fani za elimu ya Qur'aan. Ukubwa wa kazi hizo ulifanya isiwezekane kwa mtu mmoja kuzimudu fani zote, hata kama angetumia maisha yake yote na nguvu zake zote. Matokeo yake, wasomi wa baadaye walitamani kuibuka kwa sayansi mpya ambayo ingefanya kazi kama faharasa au kielekezi cha fani hizi zote. Hii ndiyo fani iliyojulikana rasmi kama 'uluum al-Qur'aan. Ingawa hakuna kumbukumbu yoyote ya wasomi kuandika au kujaribu kuandika mkusanyiko wa aina hii kabla ya karne ya 10, elimu hiyo ilikuwa imekusanywa katika akili za wasomi wakuu wa mwanzo.

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

Kitabu cha kwanza maalum kuhusu 'Uluumu al-Qur'aan kilichorekodiwa katika orodha ya waandishi, Fihrist ya Ibn Nadeem, ni kazi ya karne ya 10, al-Haadee fee 'Uloom al-Qur'aan, ya Aboo Bakr Muhammad ibn Khalaf (d. 309 AH). Iliandikwa katika juzuu 47, lakini hakuna nakala yake iliyotufikia.8 Kitabu kinachofuata kwa kongwe ni al-Burhaan fee Tafseer al-Qur'aan. 9

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

Alee ibn Ibraaheem ibn Sa‘eed, anayejulikana zaidi kama al-Hoofee (f. 330 AH). Kitabu cha asili kilikuwa na juzuu 30, ambazo 15 kati yake zipo katika hati za mkono (manuscript).10 Kitabu hicho hakikuwa mkusanyiko wa kimfumo wa elimu za ‘Uloom al-Qur’aan, bali kilifuata mtindo wa tafsiri (tafseer) ambamo mwandishi huzitambulisha taaluma mbalimbali za ‘Uloom al-Qur’aan pale zinapohusika. Katika karne ya 12, Ibn al-Jawzee (f. 597 AH) aliandika vitabu viwili katika fani hiyo: Funoon al-Afnaan fee ‘Uyoon ‘Uloom al-Qur’aan na al-Mujtabaa fee ‘Uloom Tata‘allaq bil-Qur’aan. Cha kwanza kimechapishwa. Cha pili bado kipo katika hati za mkono katika Daar al-Kutub al-Misreeyah nchini Misri. Karne ya 13 ilishuhudia kazi nyingine mbili: Jamaal al-Qurraa’ cha ‘Alamud-Deen as-Sakhaawee (f. 641AH), na al-Murshid al-Wajeez fee maa Yata‘allaq bil-Qur’aan al-‘Azeez, 11 cha Aboo Shaamah ‘Abdur-Rahmaan ibn Ismaa‘eel al-Maqdasee (f. 775 AH).

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

Badrud-Deen az-Zarkashee (d. 794 AH) aliandika kitabu chake maarufu, kinachoitwa al-Burhaan fee ‘Uloom al-Qur’aan, katika karne ya 14. Kitabu hicho kimechapishwa.12 Baadaye, katika karne ya 15, alifuatwa na Muhammad ibn Sulaymaan al-Kaafeejee (d. 873 AH) na Jalaalud-Deen al-Balqeenee, aliyetambua aina hamsini tofauti za elimu za Qur'aan katika kitabu chake, Mawaaqi‘ al-‘Uloom min Mawaaqi‘ an-Nujoom. Katika karne hiyo hiyo, Jalaalud-Deen as-Suyootee (d. 911 AH) aliandika vitabu viwili katika fani ya ‘uloom al-Qur’aan. Cha kwanza, kilichokamilika mwaka 872 AH, alikipa jina at-Tahbeer fee ‘Uloom at-Tafseer. Kinajumuisha juzuu moja nyembamba, lakini kinagusia fani 102 tofauti za elimu za Qur'aan. Baadaye aliziunganisha na kuzifupisha fani hizo hadi 80, kisha akazifafanua katika kazi yake, Kitaab al-Itqaan fee ‘Uloom al-Qur’aan. 13 Maandishi hayo ya mwisho yakawa kitabu cha marejeo cha kawaida katika utafiti wa ‘uloom al-Qur’aan kwa vizazi vya baadaye vya wanazuoni.

Kwa karne tatu zilizofuata, uwanja wa 'Uluum al-Qur'aan ulipata maendeleo kidogo. Hata hivyo, katika karne ya 20, wimbi jipya la maandishi lilianza kwa kazi ya Shaykh Taahir al-Jazaa'iree yenye kurasa 300 iliyoitwa at-Tibyaan fee 'Uloom al-Qur'aan. 14 Katikati ya karne ya ishirini, maprofesa kadhaa wa Chuo Kikuu cha al-Azhar waliandika maandishi mafupi juu ya somo la 'Uloom al-Qur'aan kwa vyuo vyao husika. Baadhi ya haya baadaye yalichapishwa. Miongoni mwa yanayojulikana zaidi ni Minhaaj al-Furqaan fee 'Uloom al-Qur'aan 15 lililoandikwa kwa wanafunzi wa Chuo cha Da'wah wal-Irshaad na Shaykh Muhammad 'Alee Salaamah.16 Manaahil al-'Irfaan fee 'Uloom al-Qur'aan, 17 kazi ya juzuu mbili yenye zaidi ya kurasa 1000, iliandikwa na Shaykh Muhammad 'Abdul-'Atheem az-Zarqaanee, aliyekuwa mhadhiri wa 'Uloom al-Qur'aan na 'Uloom al-Hadeeth katika Chuo cha Taaluma za Kiislamu (Usool ad-Deen). Katika nusu ya mwisho ya karne ya 20, kazi kadhaa bora katika uwanja huu ziliandikwa na maprofesa wa vyuo vikuu, kama vile Mabaahith fee 'Uloom al-Qur'aan cha Subhee as-Saalih, Mabaahith fee 'Uloom al-Qur'aan cha Mannaa' al-Qattaan, Madkhal ilaa al-Qur'aan al-Kareem 18 cha Muhammad 'Abdullaah Daraaz, al-Madkhal li Diraasah al-Qur'aan, 19 cha Muhammad Aboo Shahbah, na Lamahaat fee 'Uloom al-Qur'aan 20 cha Dkt. Muhammad ibn Lutfee as-Sabbaagh.

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

Lilitafsiriwa na Dkt. M. Abdul Haq Ansari kwa ajili ya Chuo Kikuu cha Kiislamu cha Imaam Ibn Sa‘ood huko Riyadh, na baadaye likachapishwa tena nchini Uingereza na Al-Hidaayah Press chini ya kichwa, An Introduction to the Principles of Tafseer.

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

Alizaliwa mwaka 661 AH/1262 CE; alifariki mwaka 728 AH/1327 CE.

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

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

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

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

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

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

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

6 Alitawala kuanzia mwaka 786 hadi 809 CE. 7 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, uk. 25.

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

8 ‘Ulum al-Qur’an, uk. 6.

8 ‘Ulum al-Qur’an, p. 6.

9 Shaykh az-Zarqaanee alikosea kwa kulipa kitabu hicho jina la al-Burhaan fee ‘Uloom al-Qur’aan katika kitabu chake Manaahil al-‘Irfaan, juzuu ya 1, uk. 27-8. Kwa kumbukumbu ya jina sahihi la kazi ya al-Hoofee, angalia kamusi ya kielelezo ya waandishi na kazi zao, Kashf ath-Thunoon, juzuu ya 1, uk. 242.

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

Inapatikana katika Daar al-Kutub al-Misreeyah, Misri.

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

Imehaririwa na Tayyaar Qoolaaj na kuchapishwa Beirut na Daar Saadir, 1975.

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

12 Imehaririwa na Muhammad Abul-Fadl Ibraaheem, ilichapishwa nchini Misri na Ibraaheem ‘Eesaa alBaabee al-Halabee Press, toleo la pili mwaka 1972 (1391 AH).

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

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

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

14 Ilichapishwa nchini Misri na Matbaa ya al-Manaar mwaka 1915 (1334 AH) chini ya jina, at-Tibyaan li ba‘d alMabaahith al-Muta‘allaqah bil-Qur’aan.

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

15 Imechapishwa chini ya kichwa, Jawaahir al-Bayaan fee ‘Uloom al-Qur’aan.

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

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

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

17 Ilichapishwa nchini Misri na Daar Ihyaa al-Kutub al-‘Arabeeyah, toleo la 3, 1953.

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

18 Imechapishwa Beirut na Daar al-Qalam Press, mwaka 1971.

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

19 Ilichapishwa nchini Misri mwaka 1973.

19 Published in Egypt in 1973.

20 Imechapishwa Beirut na al-Maktab al-Islaamee, toleo la 3, 1990.

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