Qur’on, insonga yuborilgan Xudoning so‘nggi vahiy kitobi bo‘lib, Islom deb ataladigan hayot yo‘lini tashkil etuvchi tamoyillarning asosiy manbaidir.

The Qur’aan, God’s final book of revelation to man, represents the primary source of the principles which constitute the way of life known as Islaam.

Qur’on oyatlari huquqlar, masallar, qissalar va dalillar shaklida, Alloh taologa va Qiyomat kuniga ishongan kishilar uchun nasihat va hidoyat beradi. Shu sababli, mo‘minning bu dunyo va oxiratdagi muvaffaqiyati va baxti ko‘p jihatdan uning Kitobda mavjud tushunchalarni tushunishi, qalbiga singdirishi va amalda qo‘llashiga bog‘liqdir. Biroq, Qur’on ma’nolarini anglash darajasi tabiiy aql-zakovat farqlari tufayli insonlar o‘rtasida turlicha bo‘ladi. Qur’onning ifodasi aniq bo‘lishiga va u yetti xil lahjada nozil qilinganiga qaramay, bu farq hatto sahobalar orasida ham mavjud bo‘lgan. Bundan tashqari, Eng Donishmand Alloh Qur’onda ba’zi umumiy hukmlarni joylashtirishni ravo ko‘rdi, ulardan ba’zilarini u boshqa oyatlarida keyinroq izohladi, ba’zilarini esa faqat Payg‘ambarga ﷺ bayon qildi.

The passages of the Qur’aan contain advice and guidance in the form of laws, parables, stories, and arguments for those who choose to believe in God and the Day of Judgment. Hence, a believer’s success and happiness in this life and the next largely depend on his understanding, internalization, and application of the concepts contained in the Book. However, the depth of comprehension of the Qur’aan’s meanings will vary from individual to individual due to natural differences in intelligence. This variation existed even among the sahaabah (companions of Prophet Muhammad (ﷺ), in spite of the Qur’aan’s clarity of expression and its revelation in seven different dialects. Moreover, Allaah, the Most Wise, chose to place generalities in the Qur’aan, some of which He later explained in its other verses, while some he explained only to the Prophet (r).

Payg‘ambar (ﷺ) Qur’onni to‘liq bilgan va tushungan, chunki Alloh uni Qur’onning vositasi qilib tanlagan va unga uning barcha ma’nolarini bayon qilgan. Shu sababli Alloh bir oyatida shunday deydi:

The Prophet (r) knew and understood the Qur’aan completely because Allaah had chosen him as its vehicle and explained it all to him. Hence, Allaah said in one verse:

Shuning uchun Payg'ambarning ﷺ vazifasi Qur'onni o'z amallari bilan, shuningdek so'zlari bilan ham o'z izdoshlariga tushuntirish edi. Alloh Qur'onda bunday deb bayon qilgan:

Therefore, it was the Prophet’s job to explain the Qur’aan to his followers by his actions, as well as his statements. Allaah stated this in the Qur’aan:

Natijada, sahobalar Payg'ambar hayotlik davrida imkon bo'lganda har doim Qur'onning tafsiri (izohi, tushuntirilishi, talqini) uchun unga murojaat qilar edilar. Masalan, Ibn Mas'ud rivoyat qiladi: quyidagi oyat nozil bo'lganda ﷺ

Consequently, the sahaabah all turned to the Prophet (r) whenever possible during his lifetime for the tafseer (explanation, understanding, interpretation) of the Qur’aan. For example, Ibn Mas‘ood related that when the following verse was revealed:

Ba'zi sahobalar qattiq qayg'uga tushdilar, chunki "zulm" so'zining umumiy lug'aviy ma'nosi har qanday zulmni, katta yoki kichik bo'lishidan qat'i nazar, o'z ichiga oladi va ularning hech biri xatodan xoli emas edi. Ammo ular bu haqda Payg'ambar ﷺ huzuriga kelib so'raganlarida, u shunday javob berdi:

some of the companions became distressed, because the general linguistic meaning of thulm covers any kind of wrong, major or minor, and none of them were free from error. However, when they approached the Prophet (r) about it, he replied,

Shunday qilib, Payg'ambar (ﷺ) ularga birinchi oyatdagi "zulm" so'zining keng ma'nosi nazarda tutilmaganini, balki u shirkka ishora qilish uchun ishlatilganini aniqlab berdi. Bu voqeada Payg'ambar (ﷺ) Qur'onni Qur'on orqali tushuntirdi va bu Qur'onni tushunish va tafsir qilishning, Qiyomat kunigacha barcha musulmon avlodlari uchun belgilangan ilohiy usulining birinchi bosqichini namoyon etdi. Payg'ambar (ﷺ) vafotidan keyin sahobalar o'z orasidagi Qur'onni tushunishda iqtidorliroq bo'lgan va Payg'ambar (ﷺ) bilan ko'proq vaqt birga bo'lish imkoniga ega bo'lgan kishilarga murojaat qilib, Qur'onning tafsiri va izohi uchun ularga tayandilar.

Thus the Prophet ( ﷺ) clarified for them that the broader meaning of thulm was not intended in the first verse; rather it was used to refer to shirk. In this incident, the Prophet ( ﷺ) explained the Qur’aan by the Qur’aan, demonstrating the first step in the divinely ordained method of understanding and interpretation of the Qur’aan that was established for all generations of Muslims until the Day of Resurrection. After the Prophet’s death, the sahaabah turned to those among themselves who were more gifted in understanding the Qur’aan and who had been able to spend more time with the Prophet ( ﷺ) for interpretation and explanation of the Qur’aan.

Sahobalar orasida Qur’on tafsirini eng mashhur darajada bilgan kishilar quyidagilar edi: to‘rt Solih Xalifa,27 Payg‘ambarning xotini ‘Oisha bint Abu Bakr, Ibn Mas‘ud, Ibn ‘Abbos, Ubayy ibn Ka‘b, Zayd ibn Sobit, Abu Muso al-Ash‘ariy, ‘Abdulloh ibn az-Zubayr, Anas ibn Molik, ‘Abdulloh ibn ‘Umar, Jobir ibn ‘Abdulloh va ‘Abdulloh ibn ‘Amr ibn al-‘Os.28 Payg‘ambar ﷺ vafotlaridan so‘ng yigirma besh yil ichida sahobalar Islomni ma’lum dunyoning barcha burchaklariga olib bordilar va shu jarayonda Fors va Vizantiya kabi buyuk imperiyalarni ag‘dardilar. Musulmon qo‘shinlari yurishlarini to‘xtatgan joylarda sahobalardan ba’zilari o‘rnashib, Islomga kirganlarga Qur’onni o‘qish va uning ma’nolarini tushuntirishni o‘rgatardilar. Shu sababli tafsir ilmi musulmonlar yurtiga tarqaldi va hamma joyda Qur’on ilmi markazlari paydo bo‘ldi. Sahobalar atrofida to‘plangan kishilar orasida ularning shogirdlari bo‘lib qolgan va ularning ilmini o‘zlashtirgan ajoyib shaxslar ham bor edi. Bu shogirdlar tobe’inlar nomi bilan mashhur bo‘ldilar. Har bir sahobiy o‘zi bilan ilmning bir qismini olib yurar edi; ularning ba’zilari boshqalarnikiga o‘xshar, ba’zilari esa o‘xshamas edi. Shuning uchun ba’zi shogirdlar boshqa sahobalardan ilm olish uchun boshqa Islom markazlariga sayohat qilar, boshqalari esa vafotlarigacha ustozlari yonida qolardilar.

Among the sahaabah who became the most noted for their ability to make tafseer of the Qur’aan are the following: The four Righteous Caliphs,27 the Prophet’s wife, ‘Aa’ishah bint Abee Bakr, Ibn Mas‘ood, Ibn ‘Abbaas, Ubayy ibn Ka‘b, Zayd ibn Thaabit, Aboo Moosaa al-Ash‘aree, ‘Abdullaah ibn az-Zubayr, Anas ibn Maalik, ‘Abdullaah ibn ‘Umar, Jaabir ibn ‘Abdullaah, and ‘Abdullaah ibn ‘Amr ibn al-‘Aas. 28 Within the space of twenty-five years after the Prophet’s death, the sahaabah carried Islaam to all corners of the known world, toppling in the process the great empires of Persia and Byzantine. Wherever the Muslim armies stopped their advance, some of the sahaabah would settle and begin teaching those who came into Islaam the recitation and interpretation of the Qur’aan. For this reason, the knowledge of tafseer spread throughout the Muslim realm, and centers of Qur’aanic learning sprung up everywhere. Among the people who gathered around the sahaabah were some outstanding individuals who remained their students and absorbed their knowledge. These students became known as taabi‘oon. Each sahaabee carried with him a portion of knowledge, some of which overlapped with that of others and some of which did not. Consequently, some of the students traveled to other Islaamic centers to study under other sahaabah, while others stayed with their teachers until their deaths.

21 So‘zma-so‘z, “Bizning” degani. “Qirollik Biz”i ingliz tilida deyarli ishlatilmaydi, lekin arab nutqida keng tarqalgan xususiyat bo‘lib, so‘zlovchining mavqeini ko‘rsatish uchun qo‘llanadi. Men odatda bu “Biz”ni “Men” deb tarjima qilaman, chunki so‘zma-so‘z tarjima ingliz tilida so‘zlovchilar uchun tez-tez chalkashlikka sabab bo‘ladi.

21 Literally, ‘Our.’ The ‘royal We’ is barely used in English, but it is a common feature of Arabic speech, used to indicate the importance of the speaker. It is my standard practice to translate this ‘We’ as ‘I,’ since the literal translation is a frequent cause of confusion for English speakers.

Qiyomat surasi (75):17-19.

22 Soorah al-Qiyaamah (75):17-9.

Nahl surasi (16):44.

23 Soorah an-Nahl (16):44.

24 Sura al-An'om (6):82. 25 Sura Luqmon (31):13.

24 Soorah al-An‘aam (6):82. 25 Soorah Luqmaan (31):13.

Sahih Muslim, 1-jild, 72-bet, 226-raqam.

26 Sahih Muslim, vol. 1, p. 72, no. 226.

27 Abu Bakr as-Siddiq, Umar ibn al-Xattob, Usmon ibn Affon va Ali ibn Abu Tolib.

27 Aboo Bakr as-Siddeeq, ‘Umar ibn al-Khattaab, ‘Uthmaan ibn ‘Affaan, and ‘Alee ibn Abee Taalib.

28 Al-Itqaan fee ‘Uloom al-Qur’aan, 2-jild, 239-bet.

28 Al-Itqaan fee ‘Uloom al-Qur’aan, vol. 2, p. 239.