10.2 Tafsir usuli - Usul at-tafsir | Quran Course

10.2 Tafsir usuli - Usul at-tafsir | Quran Course

Oyatdagi "eng taqvodor" degan ibora ustunlik shaklida kelgan bo'lib, bu umumiy ma'noni emas, balki aniq bir shaxsni nazarda tutadigan ifodadir. Shunday ekan, bu oyatlar Abu Bakr as-Siddiqqa nisbatan tushunilishi kerak, garchi uning ulkan fidokorlik namunasidan umumiy saboq ham olish mumkin bo'lsa-da.

The wording of the verse mentions “the most God-fearing,” which is a superlative. This is a wording that indicates someone specific, rather than a generality. Thus, these verses should be understood to refer to Aboo Bakr asSiddeeq, although a general lesson can be learned from his great example of selflessness.

3. Biroq, uchinchi holatda, nozil bo'lish sababi aniq bo'lib, oyat umumiy ma'noda nozil bo'lgan bo'lsa, oyat umumiy tarzda tafsir qilinishi kerak, shunda oyat nozil bo'lishiga sabab bo'lgan aniq voqealarga o'xshash barcha holatlarni o'z ichiga oladi. Masalan, al-Musayyib rivoyat qilishicha, Abu Tolib o'lim to'shagida yotganda, Payg'ambar ﷺ uni ziyorat qilish uchun keldi, o'sha paytda Abu Jahl va Abdulloh ibn Abu Umayya ham u yerda edi. Payg'ambar ﷺ dedi: "Amakijon, 'Allohdan boshqa iloh yo'q', deb ayting, men Alloh huzurida buning bilan sizni himoya qilaman." Shunda Abu Jahl va Abdulloh dedilar: "Ey Abu Tolib, Abdulmuttalibning dinidan yuz o'girasizmi?" Ular uni shu gap bilan qistayverdilar, to u Abdulmuttalibning dinida ekanligini aytguncha. Payg'ambar ﷺ dedi: "Men senga ta'qiq qilinmagunimcha, sen uchun mag'firat so'rayman." Shunda quyidagi oyat nozil bo'ldi:

3. However, in the third instance where the reason for revelation is specific and verse is revealed with general implications, the verse should be interpreted in a general way so as to include all circumstances similar to the specific events surrounding the verse’s revelation. For example, al-Musayyib reported that when Aboo Taalib was on his deathbed, the Prophet of Allaah (ﷺ) came to visit him while Aboo Jahl and ‘Abdullaah ibn Abee Umayyah were with him. The Prophet (r) said, “O Uncle, say, ‘There is no god but Allaah,’ and I will defend you with it before Allaah.” Then Aboo Jahl and ‘Abdullaah said, “O Aboo Taalib, will you turn away from the creed of ‘Abdul-Muttalib?” They kept on telling him that until he said that he was following the creed of ‘Abdul-Muttalib. The Prophet (ﷺ) said, “I will seek forgiveness for you as long as I am not forbidden to do so.” Then the following verse was revealed:

Shunday qilib, duolar qilishni taqiqlovchi oyat barcha musulmonlarga tegishli bo'ladi, agar ularning ota-onasi yoki yaqinlari kufr holatida vafot etgan bo'lsa, garchi u Abu Tolib haqida, uning vafotidan oldin nozil bo'lgan bo'lsa ham.

Hence, the verse prohibiting prayers seeking forgiveness applies to all Muslims in cases where their parents or relatives have died in a state of disbelief, even though it was revealed in reference to Aboo Taalib before his death.

Qur’on oyatlarini talqin qilish yoki qo‘llashda rioya etiladigan asosiy tamoyil shundaki, darsning mohiyati so‘zlarning umumiy ma’nosida bo‘ladi, shunchaki ular nozil bo‘lgan maxsus sharoitlarda emas. Biroq, oyatlar nozil bo‘lishini o‘rab turgan voqealarni bilish oyatlarning umumiy ma’nosini to‘g‘ri kontekstga qo‘yadi va chetga og‘ishning oldini oladi. Masalan, Yusuf ibn Mahak rivoyat qilishicha, Marvon al-Hijoz hokimi bo‘lganida, xalifa Mu‘oviya o‘g‘li Yazidning o‘zidan keyin xalifa bo‘lishini xohladi va Marvonga xat yozdi. Marvon Madinah aholisini to‘plab, ularga so‘z qildi va Yazid ibn Mu‘oviyaga uning otasidan keyingi xalifa sifatida bay‘at qilishga da’vat etdi. U bu ish Abu Bakr va Umarning sunnati (yo‘li) ekanini qo‘shib aytganida, Abdurrahmon ibn Abu Bakr javob berdi: bu Heraklius va Qayser sunnati ekan. Shunda Marvon uni ushlashni buyurdi, ammo Abdurrahmon Oisha uyiga kirib oldi va askarlar uni qo‘lga ololmadi.

The guiding principle to be followed when interpreting or applying the verses of the Qur’aan is that the lesson lies in the general meaning of the words and not simply in the special circumstances in which they were revealed. However, knowledge of the events surrounding the revelations puts the general meaning of the verses in proper context and prevents deviation. For example, Yoosuf ibn Maahak reported that when Marwaan was governor of al-Hijaaz, Caliph Mu‘aawiyah desired that his son Yazeed be caliph after him, so he wrote to Marwaan. Marwaan then gathered the people of Madeenah and addressed them, inviting them to take an oath of allegiance to Yazeed ibn Mu‘aawiyah as caliph after his father. When he added that it was the sunnah (way) of Aboo Bakr and ‘Umar, ‘Abdur-Rahmaan ibn Abee Bakr answered that it was the sunnah of Heraclius and Caesar. Marwaan then ordered that he be seized, so ‘AbdurRahmaan entered ‘Aa’ishah’s house and the soldiers were unable to arrest him.

Marvon shunda dedi: "Albatta, bu oyat aynan unga nisbatan nozil bo'lgan."

Marwaan then said, “Surely, he is the one about whom this verse was revealed,