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Daƙiƙa:Tafsiri Bisa Ra'ayi

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Tafsiri Bisa Ra'ayi wata hanya ce ta Tafsirin Alƙur'ani da ta dogara da ra'ayoyi da aƙidun malamin tafsiri, ba tare da la'akari da hujjojin hankali da na naƙali ba. A cikin Hadisai da aka ruwaito daga Ma'asumai, an yi Allah-wadai da Tafsiri Bisa Ra'ayi, kuma an bayyana mummunan sakamakonsa, kamar shiga wutar Jahannama, ga wanda yake yin irin wannan tafsiri.

Bisa ga binciken tarihi, ruwayoyin da suka hana Tafsiri Bisa Ra'ayi sun fi bayyana ne a ƙarni na biyu bayan Hijira. Saboda haka, an bayyana cewa ba za a iya tabbatarwa da cikakken tabbaci cewa wannan hani ya wanzu tun zamanin Annabin Musulunci (S.A.W) ba.

Tafsiri Bisa Ra'ayi ya bambanta matuƙa da Tafsiri Na Ijtihadi, domin ana gudanar da Tafsiri Na Ijtihadi ne ta hanyar amfani da madogara daban-daban, Ingantattun hujjoji da hankali, yayin da Tafsiri Bisa Ra'ayi yake dogara da ra'ayin mutum kawai, ba tare da wata hujja ba.

A mahangar wasu malaman tafsiri, kamar Allama Ɗabaɗaba'i, hani game da Tafsiri Bisa Ra'ayi yana nufin fassarar da ake yi sama-sama, bisa son rai da ra'ayin mutum, ba tare da hujja ba. A ɗaya ɓangaren kuma, an kawo wasu hujjoji da suke nuna halaccin Tafsiri Bisa Ra'ayi, daga cikinsu akwai kiran da Alƙur'ani ya yi na yin tunani mai zurfi a kansa, halaccin Ijtihadi da kuma ayyukan Sahabbai. Sai dai masu adawa da wannan ra'ayi suna cewa, tafsiri ba tare da dogaro da ingantacciyar madogara ba haramun ne. Haka kuma, saɓanin da ya faru tsakanin Sahabbai ya samo asali ne daga bambancin fahimta ko yadda suka karɓi ruwayoyi, ba wai daga yin tafsiri bisa ra'ayin kansu ba.

Gabatarwa Da Kuma Matsayi

Tafsiri Bisa Ra'ayi, a cewar Faizul Kashani, tafsiri ne da ake yi ba tare da la'akari da ma'anar zahiri ta ayoyin Alƙur'ani ba. A irin wannan tafsiri, malamin tafsiri yana fassara Alƙur'ani bisa ra'ayinsa da abin da yake so, ta yadda da ba don wannan ra'ayi ko buƙatarsa ba, da bai taɓa kaiwa ga irin wannan fassara ba.[1]

Allama Ɗabaɗaba'i, malamin tafsiri na Shi'a a ƙarni na goma sha huɗu na Hijira Shamsi, yana ganin cewa hanin da Annabin Musulunci (S.A.W) ya yi game da "Tafsiri Bisa Ra'ayi",[2] yana nufin fassara Alƙur'ani bisa son zuciya da ra'ayin mutum, ba tare da dogaro da ingantattacciyar madogara ba; ba wai fassarar da aka yi bisa ijtihadin ilimi ba. A cewar Allama Ɗabaɗaba'i, wannan hani bai saɓa wa yin zurfin tunani a kan Alƙur'ani da kuma mayar da ruwayoyi zuwa gare shi ba, waɗanda Alƙur'ani da hadisai suka jaddada. A maimakon haka, abin da ake nufi da wannan hani shi ne nisantar fassara sama-sama da yin fassara bisa son rai, ba wai hana ƙoƙarin ilimi da ya dogara da ƙa'idojin harshe ba.[3]

A ra'ayin Sayyid Abul Ƙasim Khuyi (wanda ya rasu a shekara ta 1371Sh/1992M), a cikin littafin Al-Bayan, idan mutum ya yi aiki da ma'anar zahiri ta ayoyin Alƙur'ani, amma ya yi watsi da ƙayyadaddun bayanan da Imamai (A.S) suka yi, to ya faɗa cikin Tafsiri Bisa Ra'ayi.[4] Muɗahhari, wanda yake cikin malaman tafsirin Alƙur'ani, ya bayyana Tafsiri Bisa Ra'ayi a matsayin cin amana da mayar da Alƙur'ani abin wasa, kuma ya bambanta shi da tafsirin da ake yi ta hanyar zurfin tunani da nazari.[5] Ya naƙalto daga malaman Usulul Fiƙhi cewa, ma'anar Tafsiri Bisa Ra'ayi da aka hana ba ita ce mutane ba su da damar fahimtar ma'anar Alƙur'ani ta hanyar tunaninsu da ra'ayinsu ba. Abin da ake nufi shi ne, bai kamata a fassara Alƙur'ani bisa son rai, sha'awar zuciya da son zuciya na ɓangaranci ba.[6]

Alƙur'ani da kansa ya bayyana tare da yin umarni cewa mutane su yi zurfin tunani a kansa, su kuma yi amfani da tunaninsu wajen fahimtar ma'anoni masu zurfi da ke cikinsa. Saboda haka, mutane suna da damar fahimtar ma'anonin ayoyin Alƙur'ani kai tsaye gwargwadon ƙarfinsu, sannan su yi aiki da su.[7] A cewar Abdullahi Jawadi Amoli, marubucin Tafsir Tasnim, duk wani tafsiri da ya saɓa wa ƙa'idojin ilimi da hankali, ko kuma ya saɓa wa kyawawan ɗabi'u, ana ɗaukarsa Tafsiri Bisa Ra'ayi.[8]

Ba a ambaci isɗilahin kalmar "Tafsiri Bisa Ra'ayi" a cikin Alƙur'ani ba.[9] Aya guda ɗaya da aka ambata dangane da wannan batu ita ce aya ta 7 Suratu Ali Imran, wadda a ra'ayin wasu masu binciken Alƙur'ani,[10] take magana ne kawai a kan wasu daga cikin misalan Tafsiri Bisa Ra'ayi.[11] Malaman tafsiri irin su Muhammad Bin Mas'ud Ayyashi (ƙarni na huɗu bayan Hijira),[12] Shaik Ɗusi (ƙarni na biyar bayan Hijira)[13] da Faizul Kashani (ƙarni na goma sha ɗaya bayan Hijira),[14] sun tattauna haramcin Tafsiri Bisa Ra'ayi a wasu sassan littattafansu.

A wasu littattafan hadisai na Shi'a[15] da na Ahlus-Sunna[16]an yi hani a sarari game da Tafsiri Bisa Ra'ayi. Bisa ga waɗannan ruwayoyi, fassara Alƙur'ani bisa ra'ayin mutum ba wai kawai alama ce ta rashin imani da jingina ƙarya ga Allah ba ce, har ma wanda ya aikata hakan ya cancanci shiga wutar Jahannama.[17] Haka kuma, an tattauna Tafsiri Bisa Ra'ayi a cikin littattafan Usulul Fiƙhi, a babin tabbatar da hujjar ma'anonin zahiri na Alƙur'ani.[18]

Tarihin Samuwar Ruwayoyin Tafsiri Bisa Ra'ayi

Ali Ahang, mai bincike a fannin tafsiri da ilimin Alƙur'ani, ta hanyar nazarin tarihi kan ruwayoyin hadisai da tafsiri da suka yi magana game da hanin Tafsiri Bisa Ra'ayi, waɗanda aka jingina ga Annabi (S.A.W), ya cimma matsayar cewa, tun daga zamanin Imam Sadiƙ (A.S) zuwa bayansa, masu riwayar hadisai na Shi'a, saboda ra'ayinsu na fifita dogaro da hadisai, sun kasance suna adawa da masu bin ra'ayi da kuma ƙiyasi. Saboda haka, sun yi tsayin daka wajen yaƙi da Tafsiri Bisa Ra'ayi da kuma nuna adawa da shi. Bisa wannan nazari, mafi yawan ruwayoyin Shi'a da suka bayyana haramcin Tafsiri Bisa Ra'ayi a matsayin Hadisi Ƙudsi, sun samo asali ne a ƙarshen ƙarni na biyu bayan Hijira.[19]

Bisa binciken Ahang, a cikin madogaran Ahlus-Sunna ma, ruwayoyin da suka yi hani game da Tafsiri Bisa Ra'ayi, waɗanda aka jingina ga Annabi (S.A.W), sun fi samuwa ne a ƙarni na biyu bayan Hijira, a lokacin da ake taƙaddama tsakanin masu bin ra'ayi da masu bin hadisi. Wannan hani bai kasance a ƙarni na farko bayan Hijira ba. Saboda haka, ba zai yiwu a gano matsayar Annabi (S.A.W) game da Tafsiri Bisa Ra'ayi da cikakken tabbaci ba. Haka kuma, ba za a iya tabbatar da samuwar wata fahimta mai suna "Tafsiri Bisa Ra'ayi" da haramcinta a ƙarni na farko bayan Hijira ba.[20]

Bambanci Tsakanin Tafsiri Bisa Ra'ayi Da Tafsiri Na Hankali Da Tafsiri Na Ijtihadi

An bayyana cewa Tafsiri Na Hankali da Tafsiri Na Ijtihadi suna da muhimman bambance-bambance da Tafsiri Bisa Ra'ayi. A Tafsiri Bisa Ra'ayi, mai tafsiri yana fuskantar ayoyin Alƙur'ani ne ba tare da la'akari da hujjojin hankali da na ruwayoyi ba, sai dai bisa ɗanɗanonsa ko ra'ayinsa na kansa kawai. Alhali kuwa, a Tafsiri Na Hankali, ana ƙoƙarin fahimtar ma'anar ayoyi yadda ya kamata ta hanyar amfani da hujjojin hankali bayyanannu da ingantattun alamomi masu nuna ma'ana. Haka kuma, ana karɓar Tafsiri Na Ijtihadi idan ya ginu a kan waɗannan ingantattun hujjoji. Amma idan aka yi shi ba tare da la'akari da waɗannan madogara ba, to a haƙiƙanin gaskiya, wannan shi ne Tafsiri Bisa Ra'ayi.[21]

Hujjojin Masu Adawa Da Tafsiri Bisa Ra'ayi

Muhimman hujjojin masu adawa da Tafsiri Bisa Ra'ayi su ne ruwayoyi masu yawa da suke cikin madogaran hadisai na Shi'a[22] da na Ahlus-Sunna,[23] waɗanda a cikinsu aka yi hani a sarari game da Tafsiri Bisa Ra'ayi.

Sayyid Abul Ƙasim Khuyi,[24] Sayyid Muhammad Baƙir Hakim (wanda ya rasu a shekara ta 1382Sh/2003M)[25] da Abbas Ali Amid Zanjani (wanda ya rasu a shekara ta 1390Sh/2011M)[26] sun bayyana cewa waɗannan hadisai sun kai matsayin mutawatirai.

Abubuwan da waɗannan ruwayoyi suka ƙunsa sun haɗa da: bayyana haramcin Tafsiri Bisa Ra'ayi da kuma yin tir da shi; bayyana cewa mai yin irin wannan tafsiri ba shi da imani, kuma za a hukunta shi da wutar Jahannama;[27] jingina ma'anoni ga Allah ba tare da sani ba, yin ƙarya,[28] da kuma kasancewar wannan nau'in tafsiri mai ɓatarwa.[29] A wasu ruwayoyin kuma an bayyana cewa, ko da sakamakon Tafsiri Bisa Ra'ayi ya kasance daidai ne, hakan ba zai sa a yarda da shi ba.[30]

Baya ga haka, suna kafa hujja da wasu ayoyin Alƙur'ani, kamar aya ta 33 Suratul A'araf, wadda take cewa: (Ka ce: Abin sani kawai, Ubangijina Ya haramta alfasha, bayyananniyarta da ɓoyayyiyarta, da zunubi, da zalunci ba tare da haƙƙi ba, da kuma ku haɗa Allah da wani abu wanda bai saukar da wani dalili a kansa ba, da kuma ku faɗi abin da ba ku da sani a kan Allah). Suna ganin cewa Tafsiri Bisa Ra'ayi magana ce da ba ta ginu a kan ilimi ba, kuma jingina maganar da ba ta da tushe na ilimi ga Allah, an bayyana haramcinta a cikin irin waɗannan ayoyi.[31]

Hujjojin Masu Goyon Bayan Tafsiri Bisa Ra'ayi

Masu goyon bayan Tafsiri Bisa Ra'ayi sun kafa hujja da wasu ayoyin Alƙur'ani, kamar aya ta 82 Suratun Nisa'i: (Shin, ba sa yin zurfin tunani a kan Alƙur'ani? Da a ce daga wanin Allah yake, da sun sami saɓani mai yawa a cikinsa). Sun bayyana cewa kiran da Alƙur'ani ya yi na yin zurfin tunani a kansa yana nuna halaccin yin tafsiri ta hanyar amfani da hankali da fahimtar ɗan Adam.[32] A matsayin amsa ga wannan hujja, an bayyana cewa yin zurfin tunani a kan Alƙur'ani halal ne, amma Tafsiri Bisa Ra'ayi, wato bayyana ra'ayi ba tare da komawa ga hujjojin hankali da na ruwayoyi ba, haramun ne.[33]

Haka kuma, an bayyana cewa idan Tafsiri Bisa Ra'ayi haramun ne gaba ɗaya, to Ijtihadi ma zai rasa ma'ana, kuma za a dakatar da aiwatar da hukunce-hukunce da dama, alhali kuwa Mujtahidi dole ne ya yi istinbaɗi daga Alƙur'ani.[34] A matsayin amsa ga wannan magana, an bayyana cewa Tafsiri Bisa Ra'ayi Ijtihadi ne ba tare da hujja ba, kuma haramun ne. Amma Ijtihadin da ya ginu a kan hujjojin hankali da na ruwayoyi halal ne kuma karɓaɓɓe ne.[35]

Wasu daga cikin masu goyon bayan Tafsiri Bisa Ra'ayi sun kafa hujja da ayyukan Sahabbai, inda suka bayyana cewa a wasu lokuta suna yin tafsirin Alƙur'ani ne ta hanyar Ijtihadinsu.[36] A matsayin amsa ga wannan hujja, an bayyana cewa saɓanin da ke tsakanin Sahabbai a fannin tafsiri ba lallai ne ya samo asali daga ra'ayoyinsu na kansu ba. A maimakon haka, yana iya kasancewa sakamakon bambancin yadda suka fahimci hadisai ko kuma bambancin fahimtarsu game da waɗannan hadisai. Haka kuma, kasancewar ba a tabbatar da Isma (Rashin aikata lefi ko kuskure) ga Sahabbai ba, ayyukansu ba za su iya zama hujjar halaccin Tafsiri Bisa Ra'ayi ba.[37]

Misalai Na Tafsiri Bisa Ra'ayi

A cewar Abbas Ali Amid Zanjani, da yawa daga cikin malaman Ilmul Kalam, kamar Fakhrur Razi, da falsafawa, kamar Ikhwanus Safa, da kuma malaman Irfani da Sufaye, kamar Ƙushairi, sun faɗa cikin tarkon Tafsiri Bisa Ra'ayi ba da saninsu ido buɗe ba.[38]

Bisa wannan fahimta, Fakhrur Razi a cikin tafsirin aya ta 6 Suratul Baƙara, wadda take cewa: (Lallai waɗanda suka kafirta, daidai ne a gare su ko ka yi musu gargaɗi ko ba ka yi musu gargaɗi ba, ba za su yi imani ba), ya rubuta cewa wannan aya tana nuna halaccin ɗora wa mutum wani nauyin da ba zai yiwu ya iya aikatawa ba. Domin kuwa, idan aka yi la'akari da kafircin waɗannan mutane da kuma sanin Allah tun farko cewa za su kafirta, to umarnin yin imani gare su abu ne da ba zai yiwu ba. Duk da haka, a cikin ayar an umurce su da aikata wannan abin da ba zai yiwu ba.[39] Ikhwanus Safa da wasu malaman falsafa sun fassara kalmar "Samaniyatu" da ta zo a aya ta 17 a Suratul Haƙƙa, wadda take cewa: (Kuma mala'iku suna a gefenta, kuma a wannan rana mala'iku takwas ne za su ɗauki Al'arshin Ubangijinka a samansu), da cewa tana nufin sammai takwas na tsarin falaki na Batlamyus. Haka kuma, sun ɗauki ayoyin Aljanna da Jahannama a matsayin bayanin alamomi da ishara kan sakamakon ayyukan ɗan Adam na ruhi da ma'anawiyya.[40] Ƙushairi kuwa, ya fassara aya ta 15 Suratur Rum, wadda take cewa: (Amma waɗanda suka yi imani kuma suka aikata ayyukan ƙwarai, to suna cikin lambu suna farin ciki), da cewa tana magana ne a kan sauraron waƙoƙi da kiɗan Sufaye.[41]

Nasir Makarim Shirazi (an haife shi a shekara ta 1305Sh/1926M), a cikin littafinsa Tafsire Bar Ra'ayi Wa Harju Marje Adabi, ya kawo wasu misalan Tafsiri Bisa Ra'ayi a wannan zamani, waɗanda aka yi domin kare aƙidar Kwaminisanci. Misali, a tafsirin aya ta 4 Suratun Nasi, wadda take cewa: (Daga sharrin mai sanya waswasi, mai ɓoyewa), an fassara ta da cewa: (Daga sharrin sihirin tsarin jari-hujja mai ƙara dukiya, wanda yake ɓoye kansa). A wannan tafsiri, an taƙaita ma'anar mai sanya waswasi da tsarin jari-hujja mai sihiri, sannan aka fassara aljanu da ɓoyayyun ayyukan tsarin jari-hujja.[42]

Bayanin kula

  1. ↑ Faizul Kashani, Tafirus Safi, juzu'i na 1, shafi na 35-39.
  2. ↑ Ibn Abi Jamhur, Awalil La'ali Al-Aziza Fil Ahadisid Diniyya, juzu'i na 4, shafi na 104.
  3. ↑ Allama Ɗabaɗaba'i, Almizan, juzu'i na 3, shafi na 76.
  4. ↑ Khuyi, Al-Bayan Fi Tafsiril Kur'an, shafi na 269.
  5. ↑ Muɗahhari, Yadashteha, juzu'i na 8, shafi 358.
  6. ↑ Muɗahhari, Majmu'e Asar, juzu'i na 20, shafi na 40.
  7. ↑ Muɗahhari, Majmu'e Asar, juzu'i na 20, shafi na 40.
  8. ↑ Jawadi Amoli, Tafsir Tasnim, juzu'i na 1, shafi na 175.
  9. ↑ Shakir, Tarikhe Raweshha Wa Ruykarha, juzu'i na 3, shafi na 474.
  10. ↑ Hakim, Ulume Qur'an, shafi na 232.
  11. ↑ Shakir, Tarikhe Raweshha Wa Ruykarha, juzu'i na 3, shafi na 474.
  12. ↑ Ayyahsi, Tafsir Ayyashi, juzu'i na 1, shafi na 17.
  13. ↑ Ɗusi, At-Tibyan, juzu'i na 1, shafi na 4.
  14. ↑ Faizul Kashani, Tafirus Safi, juzu'i na 1, shafi na 35-39.
  15. ↑ Majlisi, Bihar al-Anwar, juzu'i na 89, shafi na 107; Kulaini, Al-Kafi, juzu'i na 1, shafi na 62, Shaik Saduƙ, At-Tauhid, shafi na 91; Al-Khisal, juzu'i na 1, shafi na 255; Hurru Amili, Wasa'ilush Shi'a, juzu'i na 27, shafi na 190-205.
  16. ↑ Ibn Abi Shaiba, Al-Musannaf Fil Ahadis Wal Akhbar, juzu'i na 6, shafi na 163; Nasa'i, As-Sunanul Kubra, juzu'i na 7, shafi na 285; Tirmizi, Sunanul Kubra, juzu'i na 5, shafi na 200.
  17. ↑ Hurru Amili, Wasa'ilush Shi'a, juzu'i na 27, shafi na 190.
  18. ↑ Akhund Khurasani, Kifayatul Usul, juzu'i na 2, shafi na 292-293; Shaik Ansari, Fara'idul Usul, juzu'i na1, shafi na 142-143.
  19. ↑ Ahang, «تفسیر به رأی از مفهومی ساده تا انگاره‌ای فراگیر: نقد و بررسی دیدگاه مشهور»، shafi na 7-23.
  20. ↑ Ahang, «تفسیر به رأی از مفهومی ساده تا انگاره‌ای فراگیر: نقد و بررسی دیدگاه مشهور»، shafi na 7-23.
  21. ↑ Rizayi Isfahani, Darsename Raweshha Wa Gerayeshhaye Tafsiri Qur'an, 186.
  22. ↑ Ibn Abi Jamhur, Awalil La'ali Al-Aziza Fil Ahadisid Diniyya, juzu'i na 4, shafi na 104; Saduƙ, Uyunu Akhbarir Rida (A.S), juzu'i na 2, shafi na 107.
  23. ↑ Ibn Abi Shaiba, Al-Musannaf Fil Ahadis Wal Akhbar, juzu'i na 6, shafi na 136; Nasa'i, As-Sunanul Kubra, juzu'i na 7, shafi na 285; Tirmizi, Sunanul Kubra, juzu'i na 5, shafi na 200.
  24. ↑ Khuyi, Al-Bayan, shafi na 267.
  25. ↑ Hakim, Ulumul Qur'an, shafi na 233.
  26. ↑ Amid Zanjani, Mabani Wa Raweshhaye Tafsir Qur'an, shafi na 221.
  27. ↑ Ibn Abi Jamhur, Awalil La'ali Al-Aziza Fil Ahadisid Diniyya, juzu'i na 4, shafi na 104; Saduƙ, Uyunu Akhbarir Rida (A.S), juzu'i na 2, shafi na 107.
  28. ↑ Hurru Amili, Wasa'ilush Shi'a, juzu'i na 27, shafi na 190; Majlisi, Bihar al-Anwar, juzu'i na 89, shafi na 107.
  29. ↑ Kulaini, Al-Kafi, juzu'i na 8, shafi na 311.
  30. ↑ Hurru Amili, Wasa'ilush Shi'a, juzu'i na 27, shafi na 202-205.
  31. ↑ Ak, Usulut Tafsir Wa Ƙawa'iduhu, shafi na 168
  32. ↑ Ak, Ak, Usulut Tafsir Wa Ƙawa'iduhu, shafi na 169.
  33. ↑ Rizayi Isfahani, Manɗike Tafsir Qur'an, juzu'i na 2, shafi na 290.
  34. ↑ Ak, Ak, Usulut Tafsir Wa Ƙawa'iduhu, shafi na 169; Rizayi Isfahani, Manɗike Tafsir Qur'an, juzu'i na 2, shafi na 291.
  35. ↑ Rizayi Isfahani, Manɗike Tafsir Qur'an, juzu'i na 2, shafi na 291.
  36. ↑ Ak, Ak, Usulut Tafsir Wa Ƙawa'iduhu, shafi na 170.
  37. ↑ Rizayi Isfahani, Manɗike Tafsir Qur'an, juzu'i na 2, shafi na 291-292.
  38. ↑ Amid Zanjani, Mabani Wa Raweshhaye Tafsir Qur'an, shafi na 261.
  39. ↑ Amid Zanjani, Mabani Wa Raweshhaye Tafsir Qur'an, shafi na 261.
  40. ↑ Amid Zanjani, Mabani Wa Raweshhaye Tafsir Qur'an, shafi na 261.
  41. ↑ Amid Zanjani, Mabani Wa Raweshhaye Tafsir Qur'an, shafi na 261.
  42. ↑ Makarim Shirazi, Tafsire Bar Ra'ayi Wa Harju Marje Adabi, shafi na 49-50.

Nassoshi

  • Ahang, Ali, «تفسیر به رأی از مفهومی ساده تا انگاره‌ای فراگیر: نقد و بررسی دیدگاه مشهور»، (Tafsiri Bisa Ra'ayi: Daga Ma'ana Mai Sauƙi Zuwa Ra'ayi Mai Faɗi - Nazari da Tantance Mashahurin Ra'ayi), A cikin Pajuhesname Tafsiri, shekara ta 5, lamba ta 2, Hunturu, 2024M.
  • Ak, Khalid Abdurrahman, Usulut Tafsir Wa Ƙawa'iduhu, Beirut, Darun Nafa'is, 1428H.
  • Akhund Khurasani, Muhammad Kazim, Kifayatul Usul, gyarawa da Abbas Ali Zare'i Sabzawari, Qum, Cibiyar Nashr Islami, 1430H.
  • Allama Ɗabataba'i, Sayyid Muhammad Husaini, Almizan fi Tafsiril Qur'an, Beirut, Cibiyar Isma'iliyan, bugu na uku, 1393 H.
  • Amid Zanjani, Abbas Ali, Mabani Wa Raweshhaye Tafsir Qur'an, Tehran, Nashr Wizaratul Farhang wal Irshad al-Islami, 1387Sh.
  • Ayyashi, Muhammad Bin Mas'ud, Tafsir Ayyashi, gyarawa da Sayyid Hashim Rasuli Mahallati, Tehran, Al-Matba'atul Ilmiyya, 1380H.
  • Faizul Kashani, Muhammad Bin Shah Murtada, Tafsirus Safi, Qum, Cibiyar al-Hadi (A.S), 1416H.
  • Hakim, Sayyid Muhammad Baƙir, Ulumul Qur'an, Qum, Majma'ul Fikr al-Islami, 1417H.
  • Hurru Amili, Muhammad Bin Hassan, Tafsil Wasa'ilish Shi'a ila Tahsili Masa'ilish Shari'a, bincike da gyaran ƙungiyar bincike ta Cibiyar Alul Bait, Qum, Cibiyar Alul Bait, bugu na farko, 1409H.
  • Ibn Abi Jamhur, Muhammad Bin Zainud-Din, Awalil La'ali Al-Aziza Fil Ahadisid Diniyya, binciken Mujtaba Iraƙi, Qum, Cibiyar Sayyidush Shuhada (A.S), 1403H.
  • Ibn Abi Shaiba, Abdullah Bin Muhammad, Al-Musannaf Fil Ahadis Wal Akhbar, gyarawa da Kamal Yusuf al-Hut, Riyadh, Maktabat ar-Rushd, 1409H.
  • Jawadi Amoli, Abdullah, Tafsir Tasnim: Tafsir Qur'an Azim, Qum, Cibiyar Nashr Isra, 1379Sh.
  • Khuyi, Sayyid Abul Ƙasim, Al-Bayan fi Tafsiril Qur'an, Qum, Nashr Daruz Zahra, ba tare da shekarar bugawa ba.
  • Kulaini, Muhammad Bin Yaƙub, Al-Kafi, binciken Ali Akbar Ghafari da Muhammad Akhundi, Tehran, Darul Kutubil Islamiyya, bugu na huɗu, 1407H.
  • Majlisi, Muhammad Baƙir, Bihar al-Anwar al-Jami'a li Durari Akhbaril A'immatil Athar, Beirut, Dar Ihya'it Turas al-Arabi, bugu na biyu, 1403H.
  • Makarim Shirazi, Nasir, Tafsire Bar Ra'ayi Wa Harju Marje Adabi, Qum, Nasl-e Javan, 1388Sh.
  • Muɗahhari, Murtadha, Majmu'e Asar, Nashir Sadar, 1388 Sh, ba tare da wurin bugawa ba.
  • Nasa'i, Ahmad bn Ali, As-Sunanul Kubra, binciken Abdul Ghaffar Sulaiman Bindazi, Beirut, Manshurat Muhammad Ali Baidun, 1411H.
  • Rizayi Isfahani, Muhammad Ali, Darsename Raweshha Wa Gerayeshhaye Tafsiri Qur'an, Qum, Cibiyar Jahani Ulum Islami, 1382Sh.
  • Rizayi Isfahani, Muhammad Ali, Manɗike Tafsir Qur'an, Qum, Nashr Jami'atul Mustafa al-Alamiyya, 1387Sh.
  • Shaik Ansari, Murtadha, Fara'idul Usul, Qum, Majma'ul Fikr al-Islami, bugu na tara, 1428H.
  • Shaik Saduƙ, Muhammad Bin Ali Bin Babawaihi, At-Tauhid, Qum, Cibiyar Nashr Islami, 1416H.
  • Shaik Saduƙ, Muhammad bn Ali bn Babawaih, Uyunu Akhbarir Rida (A.S), Beirut, Cibiyar A'alami lil Matbu'at, 1404H.
  • Shaik Ɗusi, Muhammad Bin HaSsan, At-Tibyan fi Tafsiril Qur'an, gyarawa da Ahmad Habib Amili, Beirut, Dar Ihya'it Turas al-Arabi, ba tare da shekarar bugawa ba.
  • Shaikh Saduƙ, Muhammad Bin Ali bn Babawaih, Al-Khisal, gyarawa da Ali Akbar Ghaffari, Qum, Nashr Jami'atu Mudarrisin, bugu na farko, 1362Sh.
  • Shakir, Muhammad Kazim, Tafsir: Tarikhe Raweshha Wa Ruykarha, Tehran, Sazman Intisharat Pajuhishgah Farhang wa Andisha Islami, 1396Sh.
  • Tirmizi, Muhammad bn Isa, Sunanut Tirmizi, binciken Ahmad Muhammad Shakir, Masar, Sharikat Maktaba wa Matba'at Mustafa al-Babi al-Halabi, 1395H.
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