11.1 Bugungi kunda ummatning mufassirlarga ehtiyoji

11.1 Bugungi kunda ummatning mufassirlarga ehtiyoji - Islomiy shaxsiyat | Quran Course

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11.1 Bugungi kunda ummatning mufassirlarga ehtiyoji

11.1 The Ummah's Need Today For Mufassirin

by Sheikh Taqīuddīn An-Nabahānī16 min readViewed 109 times

Tafsir ilmi (Qur’on tafsiri ilmi) sharʼiy ilmlar orasida eng muhim fanlardan biri sifatida muhim o‘rin tutadi. Shuning uchun uning ahamiyatiga har bir davrda va har bir avlodda e’tibor berilishi zarur. Bugungi ummat mufassirlarga muhtoj, chunki avval mavjud bo‘lmagan yangi masalalar paydo bo‘ldi. Bu masalalar Qur’onda zikr qilingan umumiy va keng qamrovli qoidalar doirasiga kirishi yoki ularga batafsil hukmlarni tatbiq etish mumkinmi-yo‘qmi, shuni anglash kerak. Biroq klassik tafsirlarning, tafsirlar majmuasi sifatida, shakl va bayon jihatidan yozilish uslubi o‘ziga xos bo‘lib, bugungi avlod farzandlari klassik kitoblar uslubiga o‘rganmagan. Shu sababli klassik tafsirlarni faqat klassik kitoblarni o‘qishga odatlangan kishilargina o‘qishni xohlaydi va sevadi, bunday kishilar esa juda kamdir. Demak, uslub avvalo musulmonlarda, boshqalarni qo‘yib turaylik, chuqur va ma’rifatli ilmiy kitob sifatida tafsirlarni o‘qishga istak va muhabbat uyg‘otadigan bo‘lishi kerak. Bundan tashqari, falsafa kitoblari tarjima qilingan davrdan keyingi zamonda mufassirlarning yo‘li, shuningdek, salib yurishlaridan keyin kelgan tanazzul davrida ularning falsafadan ta’sirlanishi natijasida shunday tafsirlar paydo bo‘ldiki, ularda tafsir bo‘lmagan va Qur’on oyatlariga aloqasi yo‘q narsalarga katta kuch sarflab e’tibor berilgan. Yig‘ilib-to‘planib, tafsirning uchinchi manbaiga aylangan isroiliyotni esa aytmasa ham bo‘ladi. Qur’on tafsiri Qur’onni tushunishda ijtihod yo‘nalishida, naql qilingan sahobalar tafsirlaridan foydalangan holda, sahobalarning tafsir usuliga muvofiq bo‘lishi shart. Payg‘ambar ﷺ dan naql qilingan tafsir esa, sahih bo‘lsa ham, hadisning bir qismi hisoblanadi. Bu tafsīr hisoblanmaydi, chunki u Qur’on kabi qonunchilik matni hisoblanadi; tafsirlar esa qonunchilik matni sifatida qaralmasligi ma'lum.

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.

Mufassirning uslubi, ya'ni tafsirni qanday tartibda bayon qilishi, uning ijodiga bog'liqdir. Chunki u tafsirni tartib, boblar va taqdim etish jihatidan qaysi tur yoki shakl orqali ifodalashni o'zi ko'radi. Shu sababli tafsir yozish uslubini aniqlashtirish to'g'ri emas. Tafsir metodologiyasiga kelsak, bu aniqlashtirishni talab qiladi. Tadqiq, tekshirish va mulohazadan so'ng biz tafsir uchun bir usulni topdik. Uni bu yerda bayon qilamiz, shunda Qur'oni karimning tafsiri ushbu metodologiya (minhoj) asosida amalga oshirilishi mumkin. Bu Qur'onning haqiqati taqozo etgan usuldir. Biz uni usul (uslub) emas, balki qat'iy va doimiy hal qilingan ish, ya'ni metod deb ataymiz. Bu, matnlarning haqiqatidan va Qur'on yo'l ko'rsatgan dalillardan anglashiladigan ijtihod metodiga o'xshaydi. Tafsir ham xuddi shunday. U unga amal qilish jihatidan metoddir, shariat hukmi sifatida emas, chunki bu metod ahkom yo'li bilan emas. Olijanob Qur'onning tafsirida amal qilishni to'g'ri deb bilgan ushbu metod quyidagicha xulosalanadi:

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:

Qur'onning haqiqati shundaki, u arab tilidagi nutqdir, shuning uchun uning haqiqatini arab nutqi sifatida tushunish lozim. Demak, uning lug'atini arab so'zlari, iboralarini arab tuzilmalari sifatida, jumlalarning tuzilishini esa faqat iboralar sifatida, ya'ni arab so'zlarining arab iboralarida va arab iboralarining butun tuzilishida joylashish tartibi sifatida anglashimiz kerak. Bundan tashqari, mufassir Qur'ondagi yuksak murojaat va nutq uslubini, arablarning o'z tilidagi yuksak murojaat va nutq uslubi qoidalari bo'yicha tushunishi lozim. Qur'onning haqiqati shu arabiy asosda batafsil anglab olingach, tafsir qilish mumkin bo'ladi, bundan oldin esa mumkin emas. Chunki Qur'onning butun so'z va iboralari arablarning so'z va iboralari, ularning tilida ma'lum bo'lgan narsalar asosida kechadi va u bundan hatto bir qil miqdor ham chetga chiqmaydi. Bu tushunchasiz va bu haqiqatga muvofiq bo'lmasdan turib uning tafsirini amalga oshirib bo'lmaydi. Bu bajarilmas ekan, Qur'onni to'g'ri izohlash umuman mumkin emas. Shunday ekan, Qur'onning arab nutqi va matni sifatidagi tafsiri uning tildagi arabiy haqiqatini tushunishga bog'liqdir.

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:

Bu Qur’ōnning haqiqati va til jihatidan uning ifodalari hamda ma’nolariga tegishli bo‘lgan barcha narsalar bo‘yicha. Mavzu jihatidan olganda, Qur’ōn Allohdan insoniyatga yuborilgan Xabar bo‘lib, uni Allohning elchisi ﷺ yetkazgan. U Xabarga tegishli barcha narsalarni o‘z ichiga oladi: e’tiqodlar, ahkomlar, xushxabarlar, o‘git va eslatma uchun hikoyalar, qiyomat kuni yuz beradigan voqealar, Jannat va do‘zax tavsifi, ya’ni (ilohiy) hayiqtirish va (Jannatga) ishtiyoq uyg‘otish maqsadida. U anglash mumkin bo‘lgan aqliy masalalarni va sezilmaydigan, ammo aqliy asosga tayangan masalalarni, imon va amal uchun zarur bo‘lgan boshqa barcha narsalarni, hamda insoniyatga umumiy xabar bo‘lishi talab qiladigan boshqa hamma narsani o‘z ichiga oladi. Bu mavzuni to‘g‘ri bilish faqat uni haqiqatda olib kelgan elchi ﷺ orqali amalga oshishi mumkin, ayniqsa Alloh ta’kidlaganki, U Qur’ōnni elchi ﷺ ga odamlarga tushuntirib berishi uchun nozil qilgan. U (Alloh) aytdi:

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:

Payg'ambar ﷺ ning yo'li — bu uning Sunnatidir, ya'ni uning so'zlari, amallari va tasdiqlari haqida to'g'ri rivoyat qilingan narsalarning hammasidir. Shuning uchun Qur'on tafsiriga kirishdan oldin va tafsir jarayonida Payg'ambar ﷺ ning Sunnatini bilish zarurdir, chunki Payg'ambar ﷺ ning Sunnatini bilmasdan turib Qur'onning mazmunini tushunib bo'lmaydi. Ammo bu bilish hadis matnini ongli ravishda bilish bo'lishi kerak, sanad bilan tanishganligidan qat'i nazar; ya'ni bu bilish hadis so'zlarini yodlash emas, balki uning ma'nolarini, tushunchalar sifatida o'ylab ko'rishdir. Agar mufassir so'zlarni yodlashga harakat qilmasa yoki sanad va rivoyat qiluvchilarni bilmasa, u hadisning hadis manbalaridan (takhrij) ishonchli ekanligiga ishonganicha, bu unga zarar qilmaydi. Uning zimmasida hadisning ma'nolarini tushunish vojib, chunki tafsir Sunnatning so'zlari, sanadi yoki rivoyat qiluvchilari bilan emas, balki uning ma'nolari bilan bog'liqdir. Shu sababli u Qur'onni tushuntira oladigan darajada Sunnatdan yetarli xabardor bo'lishi kerak. Demak, avvalo, boshqa hamma narsadan oldin, Qur'onning haqiqatini batafsil o'rganish, uning so'z va ma'no jihatidan shu haqiqatga tegishli bo'lgan hamma narsani tekshirish va shundan so'ng muhokama mavzusini tushunish zarurligi ayon bo'ladi. Shuni e'tiborga olish kerakki, umumiy tushunchaning o'zi kifoya emas; balki kulliyat (umumiy) va juz'iyat (tarmoqli) masalalarni, garchi umumiy tarzda bo'lsa ham, batafsil tushunish zarurdir. Bunday batafsil tushunchani aniq tasavvur qilish uchun biz Qur'on haqiqatini uning lug'at va iboralari jihatidan, shuningdek, tilshunoslik nuqtai nazaridan nutq va murojaatdagi yuksak uslub jihatidan hamda ularning tili va tilidagi mashhur usul jihatidan batafsil tushunish usulini qisqacha ko'rib chiqamiz.

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.

Qur’ondagi so‘zlarning haqiqati haqida gapiradigan bo‘lsak, shuni ko‘ramizki, unda shunday so‘zlar bor, ularga lug‘aviy ma’no haqiqatan (haqiqatan) ham qo‘llanadi, ham majozan (majazan) qo‘llanadi. Lug‘aviy va majoziy ma’no birga qo‘llanishda davom etishi mumkin. Maqsad qilingan ma’no har bir ibora tuzilishidagi qarina (ishora) orqali bilinadi. Lug‘aviy ma’no ataylab unutilishi mumkin, majoziy ma’no esa davom etadi, shunda maqsad qilingan ma’no bo‘ladi, lug‘aviy ma’no emas. Shuningdek, faqat lug‘aviy ma’no qo‘llanadigan so‘zlar ham uchraydi. Ularga lug‘aviy ma’nodan chetga burib yuboradigan hech qanday qarina bo‘lmagani uchun ular majoziy ma’noda ishlatilmaydi. Bundan tashqari, shunday so‘zlar borki, ularga lug‘aviy ma’no va yangi shar‘iy ma’no qo‘llanadi, haqiqiy va majoziy ma’nolar esa chiqarib tashlanadi. Lug‘aviy va shar‘iy ma’noda qo‘llangan so‘zlar turli oyatlarda uchraydi. Qaysi ma’no maqsad qilinganini aniqlaydigan narsa oyatning tuzilishidir. Aks holda unga faqat shar‘iy ma’no qo‘llanadi va u lug‘aviy ma’noda ishlatilmaydi. Masalan, “qarya” (shahar, qishloq) so‘zi faqat lug‘aviy ma’noda ishlatiladi. U shunday degan.

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:

Salohga oid barcha oyatlarda u faqat shariat ma'nosida qo'llangan.

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

Lug'at bo'yicha: Arab tilida so'zlar ma'no ifodalaydi. Bu so'zlarni iboralardagi o'rni bo'yicha, ya'ni alohida ma'nosi va butun ibora ma'nosi nuqtai nazaridan ko'rib chiqsak, faqat ikki yo'nalish topamiz. Birinchisi, ular umumiy ma'nolarni ifodalovchi umumiy so'zlar va iboralar sifatida qaraladi, bu asl ma'no (ma'nolarning asl ishorasi)dir. Ikkinchisi, ular umumiy so'z va iboralarga xizmat qiluvchi ma'nolarni ifodalovchi so'zlar va iboralar sifatida qaraladi; bu qo'shimcha (ikkilamchi) ishora. Birinchi turga kelsak, ya'ni tuzilma umumiy ma'nolarni ifodalovchi umumiy so'z va iboralardan tuzilganda, Arab tilida leksika jihatidan omonim so'zlar bor, masalan, "ayn" (lug'aviy ma'nosi: ko'z), "qadar", "ruh" va boshqalar. Shuningdek, sinonim so'zlar bor, masalan, "ja'a" va "ata" (kelmoq), "asad" va "qaswara" (sher), "zann" va "za'm" (da'vo) va boshqalar. Bundan tashqari, qarama-qarshi ma'noli so'zlar ham bor, masalan, "quru'" so'zi hayz holati yoki pokizalik holatini, "‘azr" esa yordam va qo'llab-quvvatlashni anglatadi; xuddi shunday "lavm" va "tankil" so'zlari ham. So'zning maqsad qilingan ma'nosini tushunish tuzilmani tushunishni talab qiladi, va faqat lug'atlarga murojaat qilish orqali uning ma'nosini anglab bo'lmaydi. Aksincha, so'z zikr qilingan tuzilmani tushunish shartdir, chunki aynan tuzilma maqsad qilingan ma'noni belgilaydi. Qanday qilib biz leksika haqida tuzilmadagi holatida shuni aytsak, tuzilmaning o'zi haqida ham shuni aytamiz. Tuzilma, umumiy ma'nolarni ifodalovchi umumiy so'z va iboralar sifatida, bu uning asl ma'nosidir. Agar boshqacha ma'noni ko'rsatadigan qarina (dalil-belgi) topilmas ekan, umumiy ma'no nazarda tutilgan bo'ladi. Buning misollari Qur'onda juda ko'p, shuning uchun misol keltirishga hojat yo'q, chunki bu asl ma'nodir.

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.

Ikkinchi toifaga kelsak, tuzilmalarning ma'nolarni ifodalovchi so'z va iboralardan tashkil topganligi, bu ma'nolar mutlaq so'z va iboralarga xizmat qilishi, gapda bayon etilgan har bir ma'lumot shu ma'lumot bilan bog'liq holda gapda nazarda tutilgan narsani aniqlashni taqozo etadi. Shunday ekan, gap xabar beruvchi va xabar qilinuvchi uchun aynan shu xabar, u mavjud bo'lgan holat, gap keltirilgan kontekst hamda aniqlik, noaniqlik, qisqalik, uzunlik va boshqa uslub jihatlariga ko'ra nazarda tutilgan maqsadga yetaklaydigan tarzda tuziladi. Masalan, xabarning boshida, agar tinglovchi haqida emas, balki xabarning o'zi haqida tashvish bo'lsa, "qaama zayd" deyiladi. Agar tashvish tinglovchi haqida bo'lsa, "zayd qam" deyiladi. Savolga yoki savolga o'xshash holatga javoban "inna zaydan qam" (albatta Zayd turdi) deyiladi. Rad etuvchiga javoban esa "wallahi inna zaydan qam" (Alloh haqqi, albatta Zayd turdi) deyiladi. Zayd turishini kutayotgan kishiga xabar berishda "qad qama zayd" (Zayd turdi) deyiladi, arab matnlarida e'tibor berilishi lozim bo'lgan boshqa shunga o'xshash masalalar ham mavjud. Qur'oni karim ana shu ikki qarashni o'zida jamlagan holda kelgan. Shunday qilib, mutlaq ma'noni ifodalovchi mutlaq so'z va iboralar hamda cheklangan ma'noli so'z va iboralar turli balog'at jihatlarida mutlaq ma'nolarga xizmat qilgan holda kelgan. Eng go'zal jihatlaridan biri shundaki, unda ma'no jihatidan xizmat qiluvchi so'zlar mavjud bo'lib, bu ilova ma'no (al-ma'na at-tabi'iy) hisoblanadi. Qur'ondagi oyatlar va oyatlarning qismlari bir sura ichida yoki turli suralarda takrorlanadi; shuningdek, qissalar va jumlalar ham takrorlanadi. Bundan tashqari, ma'lum sifat (mahmul) ning mavzu (mavzu') ustidan ustunligi, jumla mazmuniga ko'ra turli xil yoki bir xil ta'kid turlari, inkor va so'roq shakllari va boshqalar ham shu jihatga kiradi. Bularning barchasi eng yuksak darajadagi ilova ma'noning ko'rsatkichidir. Siz bir oyatni, yoki oyatning bir qismini, yoki jumlani, yoki qissani ba'zi suralarda bir tartibda, boshqa surada boshqa tartibda, uchinchi surada esa yana boshqa uslubda uchratasiz. Asl tartib o'zgartirilgan biror ifodani topa olmaysiz, masalan, ega o'rniga kesimning oldin kelishi yoki odatda ishlatiladigan bir ma'lumotning boshqa qismi o'rniga ikkinchi qismini zikr qilish kabi holatlar uchramaydi. Oyat so'zlari va iboralarida mavjud umumiy ma'nolarga xizmat qiluvchi, nozik va o'tkir bir maqsadni topasiz.

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.

Bu arab tilining nutqi asoslari haqida, ma'noni ifodalovchi so'zlar jihatidan, va Qur'on nutqining asoslari haqida, ma'noni ifodalovchi so'zlar jihatidan — ular iboralardagi lug'at nuqtai nazaridan bo'lsin yoki iboralarning butunligi nuqtai nazaridan bo'lsin. So'zlarni iborasida yoki iboraning o'zini qo'llashga kelsak, Qur'on ilgari nozil bo'lgan til egalari bo'lgan arablarning mashhur odatiga amal qiladi. Qur'on arablarni unga o'xshashini keltirishga da'vat qilganda ularni ojiz qoldirgan bo'lsa-da, arablarning arab tilidan foydalanishdagi doimiy odatini tark etmadi. Shunday ekan, Qur'on nutqining tabiati arab nutqining tabiatiga o'xshaydi. Arablarning arab tilidan mashhur foydalanish tabiatiga murojaat qilsak, ma'noni saqlab qolish maqsad bo'lganda, arablarning muayyan so'zlarga qat'iy rioya qilganini ko'rmaymiz, garchi bu so'zlar e'tiborga olinsa ham. Shu bilan birga, agar maqsad faqat shu so'zga rioya qilish orqali berilishi mumkin bo'lgan aniq ma'noni yetkazish bo'lsa, u holda iborada shunday muayyan so'z bo'lishi kerak. Demak, bu ikki variantning hech biriga qat'iy rioya qilinmaydi. Aksincha, ma'nolar faqat iboraning o'ziga, iborada mavjud so'zlarga rioya qilmasdan ham, yoki iboradagi so'zlarga asoslangan holda ham qurilishi mumkin. Arablarning o'z tilidan foydalanish odati shunday edi: agar iboraning ko'zda tutilgan ma'nosi to'g'ri bo'lsa, arablar boshqa so'zlar o'rniga ma'nodosh (muradif) yoki ma'noga yaqin so'zlardan foydalanishdan qanoatlanardi. Ibn Jinniy Iso ibn Umardan rivoyat qiladi, u shunday degan: "Zar-Rummahning o'qiganini eshitdim:"

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:

(Hameer) so'zning shunday ma'nosi borki, uni boshqa so'z bilan ifodalab bo'lmaydi; shu sababli uning ma'nosini saqlash uchun u gap tarkibida aynan shu shaklda qoldirilgan. Bu so'zning ifodasini shu so'z bilan saqlash yoki saqlamaslikka taalluqli. Lekin ma'noni tushuntirish orqali alohida saqlash yoki saqlamaslik masalasida, arablarning ma'lum odati shuki, ular nutqda tarqatilgan ma'nolarga eng katta e'tiborni qaratganlar. Buning sababi, arablar faqat ma'nolar bilan qiziqqan va so'zlar faqat ularning uchun yasalgan. Biroq gapning maqsadi alohida ma'no bo'lsa, unda e'tibor so'zlarning ma'nosiga va gap ma'nosiga birgalikda qaratilishi kerak. Agar maqsad tuzilmaviy ma'no bo'lsa, unda o'quvchining gapning tuzilmaviy ma'nosini tushunishini chalkashtirmaslik uchun alohida ma'noga e'tibor berish kifoya. Qur'on barcha oyatlarda ushbu ma'lum odatga amal qilgan. Shuning uchun ʿUmar ibn al-Xattob ... (Allohning) shu so'zi haqida so'ralganda...

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

Shuningdek, u xayr bilan birga sharni ham o'z ichiga oladi, va u: "Sizning qo'lingizda xayr bor", deb aytgan, shar haqida hech qanday eslatmasdan shunday qoldirgan, va "Sizning qo'lingizda shar bor" demagan — bu bizga yuqori odobdan foydalanishni o'rgatadi. Bularning barchasi, ya'ni yuqori odobga rioya qilishni maqsad qilgan iboralar bilan ifodalash, arablar nutqida yaxshi ma'lum bo'lgan ish bo'lib, bu ularning she'riyatida va nutqida kelgan. Shu tariqa Qur'on ham arablarning lug'at va iboralari, til uslublari va ifoda tarzlariga muvofiq o'z so'zlari va iboralarida davom etadi, ulardan hatto bir qil miqdorida ham chetga chiqmaydi. Shu bilan birga, u ulardan ustun bo'lgan eng yuqori fasohatli nutqni o'z ichiga oladi. Demak, uning haqiqati sof arabcha ekanligidir, unda chet tillardan hech narsa yo'q. Shuning uchun Qur'onni tushunmoqchi bo'lgan kishi uni arab tili jihatidan tushunishi lozim, va uni tushunishning bundan boshqa yo'li yo'q. Shu sababli Qur'on tafsirini uning lug'ati, iboralari hamda bu so'zlar, iboralar, lug'at va sintaksisning arab tilidagi ma'nosi asosida amalga oshirish muhimdir. Shunday ekan, uning tafsiri arab tili ko'rsatgan va arablar uslubi talab qilgan narsaga asoslanadi, arab tili talab qilgandan boshqasi bilan uning tafsiri qilish joiz emas. Bularning barchasini bilish yo'li esa, tili sof bo'lgan fasih arablardan, o'z naql qilganini aniq biladigan tegishli shaxs rivoyat qilgan ishonchli naql orqali bo'ladi.

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.

Shunday qilib, lug'at va iboralarning tafsiri so'z va ibora sifatida faqat arab tili bilan cheklanadi, uni boshqa narsa bilan izohlash man etiladi. Ushbu nuqtai nazardan, bu uning haqiqati taqozo etadigan narsadir.

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.

Shariat ma'nolaridagi haqiqati haqida, masalan namoz (salah) va ro'za kabi ibodatlar, foizning harom qilinishi, savdoning halol bo'lishi kabi shariat hukmlari va farishtalar hamda shaytonlar kabi shariat haqiqatiga ega bo'lgan tushunchalar haqida shu narsa ma'lumki, Qur'onning ko'plab oyatlari mujmal (ijmoli) bo'lib, Payg'ambar ﷺ kelib ularni batafsil bayon qilganlar. Qur'on umumiy (of) holda kelgan, Payg'ambar ﷺ esa uni tahsis qilganlar. U mutlaq holda kelgan, Payg'ambar ﷺ kelib uni muqayyad qilganlar. Qur'onda Alloh ﷻ Qur'onni bayon qilib beruvchi aynan Payg'ambar ﷺ ekanini ta'kidlagan. U zot aytadilar:

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:

Shunga ko‘ra, bu nuqtai nazardan Qur’onni tushunish uchun Payg‘ambar ﷺ uning so‘zlari va gap tuzilishining ma’nolarini qanday izohlagani, ya’ni bu izoh takhsis (umumiy ma’noni cheklash), taqyid (mutlaq ma’noni shartli qilish), tafsil (batafsil bayon) yoki boshqa shakldagi bo‘lishidan qat’i nazar, u bilan tanish bo‘lish zarur. Shuning uchun Qur’onni tushunish uchun uning bilan bog‘liq Sunnatni, ya’ni Sunnatning butunligini bilish shart, chunki u Qur’onning izohidir. Qur’ondagi ma’nolar, hukmlar va g‘oyalarni Sunnatdan bilmaguncha, buni anglab bo‘lmaydi. Shu sababli Qur’onni to‘liq tushunish masalasida faqat arab tiliga cheklanish kifoya emas, balki arab tilini bilish bilan birga Sunnatni bilish ham zarur. So‘z va iboralar jihatidan lug‘aviy va grammatik ishoratlarni tushunish uchun arab tili manba bo‘lsa-da, butun Qur’onni tushunish uchun Qur’on va Sunnatni ikki ajralmas narsa sifatida qabul qilish kerak. Ikkalasini birga olish zaruriy bo‘lib, ular Qur’on tafsirini qilmoqchi bo‘lgan har bir kishi qo‘lida bo‘lishi kerak va ular Qur’onni tushunish va izohlashning vositasi qilinishi lozim. Qur’onda payg‘ambarlar va elchilar haqidagi hikoyalar hamda qadimgi xalqlar haqida bayon qilingan voqealarga kelsak, ular haqida sahih hadis rivoyat qilingan bo‘lsa, o‘sha qabul qilinadi; aks holda, Qur’ondagi bir guruh oyatlarda xabar berilganlar bilan cheklanish kerak. Bu ikki yo‘ldan boshqa yo‘l bilan biror narsani bilish to‘g‘ri emas, chunki hikoyalarda bayon qilingan so‘z va gap tuzilishi jihatidan Tavrot va Injilga tushunish uchun hech qanday yo‘l yo‘q. Tavrot va Injil bu so'zlar va tuzilmalarni tushunishga hech qanday aloqasi yo'q. Ma'no jihatidan Qur'onni tushuntiruvchi Payg'ambar ﷺ bo'lib, Qur'onning aniq matni orqali; Tavrot yoki Injil orqali emas. Shuning uchun Qur'on ma'nolarini tushunishda Tavrot va Injilga yo'l yo'q, chunki Alloh Qur'onga murojaat qilishni buyurgan va Payg'ambar ﷺ Qur'onni bayon qilganini bizga aniq qilib bergan. U zot ﷺ bizga Tavrot va Injilga murojaat qilishni buyurmagan. Qur'ondagi qissalarni va qadimgi xalqlar xabarlarini tushunish uchun Tavrot va Injilga murojaat qilish joiz emas. Xuddi shunday, tarix kitoblari va shunga o'xshash Tavrot va Injildan boshqa manbalarga ham yo'l yo'q, chunki masala qissani izohlash emas, balki biz Olamlar Rabbining kalomi deb ishongan aniq matnlarning izohidir. Shu sababli, Qur'on nozil bo'lgan arab tili va uning talab qilgan ma'nolari hamda shariat ta'rifi bo'yicha, ta'rif berish huquqiga ega bo'lgan zot, ya'ni Payg'ambar ﷺ dan olingan ma'nolar bilan cheklanishimiz kerak. Alloh Qur'on u zotga odamlarga tushuntirib berishi uchun nozil qilingani haqida aytgan. Demak, Tavrot, Injil, tarixiy asarlar va shunga o'xshash manbalardan kelgan har qanday tafsirni rad etishimiz lozim. Agar biz ularni Alloh kalomining ma'nolari deb o'ylasak, holbuki Olamlar Rabbining so'zlari ma'nolari bilan ularning hech qanday aloqasi borligiga dalil ko'rsatuvchi hech bir shubha ham bo'lmasa, bu Allohga nisbatan to'qimachilik bo'ladi.

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.

Ko‘pchilik o‘tmishda ham, hozirgi zamonda ham Qur’on ichida ilmlar, sanoat, ixtirolar va boshqa narsalar mavjud, deb da’vo qiladi. Ular Qur’onga qadimgi va zamonaviy olimlar tomonidan zikr qilingan har bir ilmni, tabiiy va kimyoviy fanlar, mantiq va boshqa fanlar jihatidan, nisbat beradilar. Bunda hech qanday asos yo‘q, va Qur’onning haqiqati ularni rad etadi. Qur’on bularning hech birini ta’sis qilishni maqsad qilmagan. Qur’onning barcha oyatlari faqat Allohning buyukligini ko‘rsatadigan fikrlar va Allohning bandalari amallarini tartibga soluvchi hukmlardir. Ilmlarga kelsak, ularga oid hech bir oyat yoki oyatning bir qismi (oyatlar to‘g‘risida gap ham yo‘q) hatto eng ozgina ishorani ham o‘z ichiga olmaydi. Nazariyalar yoki faktlarga tatbiq etilishi mumkin bo‘lgan oyatlarga kelsak, masalan, quyidagi oyat kabi...

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:

Bu oyatdagi barcha bu dalillar shuni ko‘rsatadiki, bu oyatda “kitob” so‘zi Qur’onni anglatmaydi. Balki u “saqlangan lavh” (al-lavh al-mahfuz) ma’nosida, ya’ni Allohning ilmi uchun majoziy ifoda sifatida kelgan. Demak, oyatda Qur’on ilmlar va boshqa shunga o‘xshash mavzularni o‘z ichiga oladi, degan ma’no yo‘q. Qur’onning lug‘ati va tuzilishi (idiomalari) tufayli, shuningdek, Rasululloh ﷺ uni tushuntirmagani sababli, unda ilmlar haqidagi bahslar yo‘qdir va u bilan bog‘liq emas. Qur’onning haqiqati shudir. U aniq va ravshan tarzda shuni ko‘rsatadiki, u Rasululloh ﷺ Allohdan olib kelgan arabcha matnlardan iborat bo‘lib, ularni faqat arab tili va Rasulullohning ﷺ sunnati orqali tushuntirish mumkin. Tafsir qilish tartibi haqida keltirilgan shar’iy dalilga asoslangan tafsirga kelsak, u haqiqiy emas va asossizdir, chunki Qur’onning o‘zi oyatlarni qanday tafsir qilish kerakligini bizga bayon qilmagan. Rasulullohdan ﷺ tafsirning muayyan usulini bayon qilgani sahih rivoyat bilan sobit emas. Sahobalar (roziyallohu anhum) esa oyatlarning nuzul sabablarini tushuntirganlar, ammo bu marfu’ hadis yo‘lida emas, balki mavquf hadis yo‘lida bo‘lgan, tafsir yo‘lida emas. Hatto tushuntirish va bayon qilish yo‘lida bo‘lsa ham, ular o‘zlari oyatlar haqida ixtilof qilganlar. Har biri o‘z qarashiga ko‘ra gapirgan, bu esa tafsirning muayyan usuli bo‘yicha ijmo’ bo‘lmaganini ko‘rsatadi. Ular orasida ahli kitobdan ba’zi isroiliyotni olganlar ham bor edi, bu isroiliyot tobi’inlar tomonidan rivoyat qilingan, ba’zilari esa ulardan foydalanishni rad etardi. Biroq ularning barchasi Qur’onni arab tilidagi bilimlari va Rasulullohning ﷺ sunnatidan — ya’ni u zotning so‘zi, amali, tasdig‘i, yaratilishdagi sifatlari va xulq-atvoridan — tushunganlar, bu esa ularning hammasi haqida ma’lum bo‘lgan haqiqatdir. Kimki ba'zi so'zlar va oyatlarni izohlashdan tiyilgan bo'lsa, uning tiyilishi ma'noning ishonchliligi uchun edi, matn zikr qilgan narsaga cheklov sifatida emas edi; ishonchli ilmga ega bo'lmagan kishi esa fikr bildirmas edi. Ammo bu ijmo' deb atalmaydi, chunki u Payg'ambar ﷺ haqida dalil ochib bermaydi. Sababi shundaki, Payg'ambar ﷺning bayoni sunnat hisoblanadi, tafsir emas. Biroq, sahobalar Qur'on tafsirida to'g'ri fikrga eng yaqin kishilardir, chunki ular arab tilidagi yuksak darajalari, Qur'on nozil bo'lgan zot ﷺga eng yaqin bo'lganliklari, uning ﷺ xatti-harakatlari ustida kelishganliklari, arab tilini – masalan, johiliyya she'riyati va johiliyya hamda boshqa nutqlarni – Qur'on lug'ati va tuzilishini tushunishning yagona vositasi qilishlari, Payg'ambar ﷺ haqida zikr etilgan chegaralarda to'xtaganliklari va ana shu ikki vosita asosida Qur'onni tushunishda aqllarini ochiq tutganliklari sababli, Qur'onni tushunishda ergashish uchun eng yaxshi usul aynan shudir.

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.

Shuning uchun biz Qur’on tafsirini amalga oshirish usuli shundan iboratki, Qur’onni va uning tafsirini lug‘at va tuzilishi jihatidan, shariat ma’nolari, shariat hukmlari va huquqiy haqiqatga ega bo‘lgan tushunchalar jihatidan tushunishda arab tili va Payg‘ambar ﷺning Sunnati yagona vosita sifatida qabul qilinishi kerak. Qur’onni bayon qilish usuli esa shuki, matnlarni arablarning nutqi va ularning odatdagi qo‘llanishi ko‘rsatadigan darajada tushunamiz, shuningdek, Qur’on yoki Sunnatdagi shariat matnida zikr qilingan shariat ma’nolari jihatidan iboralar nimani ko‘rsatsa, o‘shani tushunamiz. Bu tushuncha ulamo, tobi‘un yoki hatto sahoba kabi oldingi salaflarning tushunchasi bilan cheklanmaydi, chunki bularning barchasi xato yoki to‘g‘ri bo‘lishi mumkin bo‘lgan ijtihodlardir. Balki arab tilini keng o‘rganish jarayonida yoki narsalarning o‘zgarishi, moddiy shakllarning (ashkal madaniyya) rivojlanishi, haqiqatlar va voqealar davomida mufassirga oyatning haqiqati ochilishi mumkin. Aql ijodkorlikka ochilganda, ijod qilmasdan tushunib, tafsirdagi ijodkorlik “tafsir” so‘zi talab qiladigan chegaralar ichida amalga oshadi va shu bilan birga izohlanayotgan matnga umuman aloqasi bo‘lmagan ma’nolarni noto‘g‘ri ixtiro qilishdan o‘zini saqlaydi. Tushunishdagi bu muvofiqlik va aqlni matnni eng yaxshi tushunishi bo‘yicha erkin qo‘yish, Qur’on nozil bo‘lgan zotdan boshqa hech bir insonning tushunchasiga cheklanmasdan, barcha isroiliyyotni rad etishni taqozo qiladi; Qur’ondagi zikr qilingan qissalar bilan cheklanib, ular Qur’onda mavjud deb da’vo qiladigan “ilmlar”ni rad etish va koinot haqidagi oyatlarning tuzilishi Allohning buyukligini bayon qilish jihatidan nimani anglatishi chegarasida to‘xtash kerak. Bu Qur’on tafsirini bajarish usuli bo‘lib, mufassir unga rioya qilishi shart va Qur’on tafsirini qilmoqchi bo‘lgan har kim uning mas’uliyatini o‘z zimmasiga olishi kerak.

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.