Abdulhaqq ibn Atiyya al-Andalusiy (1089-1146 M/481-540 H) — Maliky mazhabidagi olim va Ispaniya hamda Marokashda qozi bo‘lgan zot. Ibn Atiyyaning tafsiri birrivoya tafsirlarida topiladigan to‘g‘ri rivoyatlarning xulosasini o‘z ichiga oladi. Shuningdek, u klassik adabiyotdan ko‘plab misollar keltirgan va Qur’onning grammatik go‘zalliklarini batafsil muhokama qilgan. Ko‘plab olimlar Ibn Atiyyaning tafsirini az-Zamaxshariyning tafsiridan afzal ko‘rganlar.113 Ushbu tafsir qo‘lyozma shaklida yigirma jild bo‘lib, yaqinda o‘n olti jild holida nashr etilgan.114

Abdul-Haqq ibn ‘Ateeyah al-Andaloosee (1089-1146 CE/481-540 AH) was a Maalikee scholar and judge in both Spain and Morocco. Ibn ‘Ateeyah’s tafseer contains a summary of accurate narrations found in the earlier tafseers birriwaayah. He also included many examples from classical literature and discussed extensively the grammatical wonders of the Qur’aan. A number of scholars preferred Ibn ‘Ateeyah’s tafseer over that of az-Zamakhsharee’s.113 This tafseerconsists of twenty volumes in manuscript form. It has recently been published in sixteen volumes. 114

Abul-Layth ibn Ibrohim as-Samarqandiy (vafoti 983 M/ 372 H) Hanafiy mazhabining faqih olimi bo‘lgan va "Imom al-Hind" laqabi bilan atalgan. Uning tafsiri hadislar hamda sahobalar, tobi'inlar va keyingi olimlardan kelgan rivoyatlarga asoslangan. Biroq unda ba'zi zaif rivoyatlar uchraydi, sahobalar va tobi'inlarning so‘zlari uchun rivoyat zanjirlari keltirilmagan, ularning fikrlari ham tahlil qilinmagan. Ushbu tafsir to‘rt jildan iborat bo‘lib, chop etilgan.115

Abul-Layth ibn Ibraaheem as-Samarqandee (d. 983 CE/ 372 AH) was a fiqh scholar of the Hanafee school and was nicknamed “Imaam al-Hind.” His tafseer was based on hadeeths and narrations from the sahaabah, the taabi‘oon, and later scholars. However, it does contain some weak narrations, and the chains of narrations for statements from the sahaabah and taabi‘oon were not mentioned, nor were their opinions analyzed. This tafseer consists of four volumes and is in print.115

Abu Ishaq, Ahmad ibn Ibrohim as-Sa'labiy (vafot 1036 M/427 H), Nishopurlik, o'z davrining taniqli Qur'on qori'si edi. Uning tafsirida sahobalardan keltirilgan rivoyat zanjirlari keltirilgan, ammo qisqartirilgan holda. Grammatik izohlar ancha keng, huquqiy masalalar esa batafsil muhokama qilinadi. Biroq, Abu Ishoq tafsirida ko'plab isroiliyotlarni (Injil va Tavrotdan olingan hikoyalarni) ularning mazmunini hech qanday tanqidiy tahlilsiz keltiradi. Bundan tashqari, hadis ilmidagi zaif bilimi tufayli u o'z tafsirida ko'plab zaif va soxta hadislarni ham kiritgan.

Aboo Ishaaq, Ahmad ibn Ibraaheem ath-Tha‘labee (d. 1036 CE/427 AH), from Nishapur, was a well-known Quraa’nic reciter of his time. In his tafseer, the chains of narrations from the sahaabah are mentioned but condensed. Grammatical explanations are quite extensive and legal issues are discussed at length. However, Aboo Ishaaq also mentions a vast number of Israa’eeleeyaat (Biblical stories) without any critical analysis of their content whatsoever. Moreover, he also included many weak and fabricated hadeeths in his tafseer due to his weak background in the science of hadeeth. 116

Muhammad ibn Jareer at-Tabariy (839–923 milodiy/225–310 hijriy) Tabriz shahridan bo‘lib, hozirgi G‘arbiy Eronda joylashgan, taniqli faqih, hadis olimi va tarixchi edi. Dastlab Shofe‘iy mazhabi olimi bo‘lsa-da, u ijtihod darajasiga yetdi va mazhabdan mustaqil bo‘ldi. Uning tafsiri bizgacha to‘liq yetib kelgan eng qadimgi tafsirdir. Unda rivoyatlar mavjud bo‘lib, ko‘p hollarda ular tahlil qilingan. U turli qiroatlarni va ularning ma’nolariga ta’sirini zikr qilgan, shuningdek, ko‘plab Injil hikoyatlarini kiritgan va ularni muhokama qilgan. Mu‘tazila kabi g‘ayriaqidaviy maktablarning qarashlari ham zikr qilingan va rad etilgan. Keyingi barcha tafsirlar bu tafsirga turli darajada tayangan.117 Ushbu ulkan asarning ko‘plab nashrlari ichida eng foydalilaridan biri Ahmad Shokirning muallif keltirgan ko‘plab rivoyatlarning isnodlari haqidagi sharhlarini o‘z ichiga olgan nashridir. Afsuski, Shokirning vafoti tufayli isnodlarni tekshirish ishi to‘xtab qoldi va u faqat Moida surasining beshinchi oyatigacha bo‘lgan qismini yakunlay oldi.118

Muhammad Ibn Jareer at-Tabaree (839-923 CE/225-310 AH) was from Tabreez, in what is now western Iran, and was a well-known legalist, hadeeth scholar, and historian. Although originally a Shaafi‘ee scholar, he reached the level of ijtihaad and became independent of the school. His tafseer is the oldest tafseer to reach us intact. It contains narrations which are analyzed in most cases. He mentioned the various recitations and their implications and he included many Biblical tales which were discussed, and the positions of unorthodox schools, such as that of the Mu‘tazilees, were mentioned and refuted. All later tafseers have depended on this tafseer in one way or another.117 One of the more useful of the many printed editions of this massive work is the one containing the comments of Ahmad Shaakir on the isnaads of the many narrations cited by the author. Unfortunately, the authentication effort was cut short by Shakir’s death, having only completed up to verse five of Soorah Maa’idah.118

Al-Husayn ibn Muhammad al-Bag'aviy (vafoti 1117 m./ 510 h.) Shofiiy mazhabining taniqli faqihi va o'z davrining eng yetakchi hadis olimlaridan biri edi. Uning tafsiri Sa'labiyning tafsiri (Tafsiri Sa'labiy)ning qisqartirilgan nusxasi bo'lib, unda zaif va to'qib chiqarilgan rivoyatlarning aksariyati olib tashlangan hamda barcha rivoyat zanjirlari keltirilgan. U shuningdek, Sa'labiy tafsirida uchraydigan turli bid'atga oid qarashlarni, shuningdek tafsirga bevosita aloqasi bo'lmagan ilmiy ma'lumotlarni ham chiqarib tashlagan. Al-Bag'aviy qiroat turlarini qisqacha zikr qiladi va grammatik tuzilmalarni faqat zarur bo'lgan hollardagina izohlaydi. Tafsirda tanqidiy tahlilsiz keltirilgan bir qancha isroiliyot rivoyatlari hamda salaf olimlarining baholanmagan ziddiyatli fikrlari ham uchraydi. Ushbu tafsir Ibn Kasir tafsiri va Tafsiri Xozin bilan birga yagona nashrda chop etilgan bo'lib, rivoyatga asoslangan eng ishonchli tafsirlar qatoridadir.119

Al-Husayn ibn Muhammad al-Baghawee (d. 1117 CE/ 510 AH) was an eminent jurist of the Shaafi‘ee school and one of the foremost hadeeth scholars of his time. His tafseer was a condensed version of Tafseer ath-Tha‘labee, in which the majority of weak and fabricated narrations were removed and all the chains of narrators were mentioned. He also removed various heretical concepts mentioned in ath-Tha‘labee’s tafseer, as well as scientific information not directly related to tafseer. Al-Baghawee briefly mentions some of the various recitations and explains grammatical constructions only where it is absolutely necessary. There are a few Israa’eeleeyaat mentioned without critical analysis and some conflicting opinions of early scholars which are also mentioned without evaluation. This tafseer has been printed in a single edition along with Ibn Katheer’s tafseer and Tafseer al-Khaazin and is among the most reliable tafseers based on narration.119

Abul-Fidaa’ Ismoil ibn Kasir ad-Dimashqiy (1300-1373 M/699-774 H) shofiyy fiqh olimi va Ibn Taymiyyaning shogirdi edi. U, shuningdek, taniqli hadis olimi va tarixchi edi. Uning tarixiy asari, “al-Bidoya va an-Nihoya”, eng ishonchli islom tarixi kitobi hisoblanadi. Ibn Kasir tafsiri ham eng ishonchli tafsir kitobi sifatida qaraladi va olimlar orasida mashhurligi jihatidan Tabariy tafsiridan keyin ikkinchi o‘rinda turadi. Kitobda tafsir uslubiyatini qamrab olgan keng muqaddima bor, unda Qur’onni Qur’on orqali tafsir qilishga katta e’tibor berilgan. Ibn Kasir barcha rivoyatlarini tanqidiy tahlil qiladi, sahobalar va tobeinlarning turli fikrlarini baholaydi. U, shuningdek, tafsirlarda keng uchraydigan isroiliyot va boshqa soxta ma’lumotlarning xavfi haqida ogohlantiradi. Huquqiy masalalar muhokama qilinadi va ixtiloflardagi fikrlar baholanadi. Ushbu tafsirning ishonchsiz rivoyatlari olib tashlangan qisqartirilgan nashri 1980-yillarda to‘rt jildda chop etilgan.

Abul-Fidaa’ Ismaa‘eel ibn Katheer ad-Dimishqee (1300-1373 CE/699-774 AH) was a Shaafi‘ee fiqh scholar and a student of Ibn Taymeeyah. He was also an eminent hadeeth scholar and a historian. His historical work, al-Bidaayah wa anNihaayah, is considered the most authentic Islaamic history book. Tafseer ibn Katheer is also considered the most authentic book of tafseer, and is second only to Tafseer at-Tabaree in popularity among scholars. The book contains an extensive preface covering the methodology of tafseer, and great emphasis has been placed upon the interpretation of Qur’aan by Qur’aan. Ibn Katheer critically analyzes all of his narrations and evaluates the conflicting statements of the sahaabah and the taabi‘oon. He also warns against the dangers of Israa’eeleeyaat and other false information commonly found in tafseers. Legal issues are discussed, and differences of opinion are evaluated.120 An abridged version of this tafseer, from which the inauthentic narrations has been removed, was published in four volumes in the 1980s. 121

Abdur-Rahmaan ibn Makhloof ath-Tha‘labee al-Jazaa’iree (vafoti 1472 m.s./877 h.) — shimoliy afrikalik, Molikiy mazhabidagi olim bo‘lib, o‘zining taqvodorligi va ilmi bilan mashhur edi. Uning tafsiri Ibn ‘Atiyyaning tafsirining qisqartirilgan shakli bo‘lib, unga boshqa mashhur klassik tafsirlardan, ayniqsa at-Tabariyning tafsiridan ma’lumotlar qo‘shilgan. Zikr qilingan hadislar barcha mashhur kitoblardan olingan, isroiliyotlarning barchasi esa tekshirib chiqilgan. ath-Tha‘labee ba’zi qiroat farqlarini keltiradi va grammatik masalalarni muhokama qiladi, lekin asosan, uning tafsiri oldingi asarlarning qisqartmasi va to‘plamidir, o‘zidan juda kam narsa qo‘shilgan.122

Abdur-Rahmaan ibn Makhloof ath-Tha‘labee al-Jazaa’iree (d. 1472 CE/877AH) was a North African Maalikee scholar well known for his piety and knowledge. His tafseer was an abridgement of Ibn ‘Ateeyah’s tafseer, to which he added information from other famous classical tafseers, especially that of atTabaree. The hadeeths mentioned were from all the well-known works, and Israa’eeleeyaat were all evaluated. Ath-Tha‘labee lists some of the variant recitations and discusses some grammatical issues, but for the most part, his tafseer is a condensation and compilation of previous works with very little added from himself.122

Jalaaluddin ‘Abdurrahmaan ibn Muhammad as-Suyutiy (1445-1505 M/849-910 H) buyuk Shofeiy fiqh olimi, shuningdek o‘z davrining eng yetakchi hadis olimi edi. Dastlab u to‘rt jildli “Turjumaan al-Qur’aan” nomli tafsir yozdi, unda o‘n ming dan ortiq hadisni ularning isnodlari bilan birga keltirgan edi. Shogirdlari isnodlarni o‘rganishga qiziqmayotganini ko‘rgach, u tafsirni ixchamlashtirdi: isnodlarni olib tashladi va faqat hadislar olingan kitoblarni zikr qildi. Bu tafsir “ad-Durr al-Manthoor” deb nomlandi. Hadis ilmlarini yaxshi bilishiga qaramay, u hadislarning to‘g‘risi bilan noto‘g‘risini ajratmasdan, imkon qadar ko‘p hadis to‘plashga intilgan ko‘rinadi.123

Jalaalud-Deen ‘Abdur-Rahmaan ibn Muhammad as-Suyootee (1445-1505 CE/849-910 AH) was a great Shaafi‘ee fiqh scholar, as well as the foremost hadeeth scholar of his time. At first, he wrote a four volume tafseer called Turjumaan al-Qur’aan, in which he placed over ten thousand hadeeths along with their chains of narration. When he found his students uninterested in learning chains of narration, he condensed the tafseer by deleting the chains and merely mentioned the books from which the hadeeths were taken. This tafseer was renamed ad-Durr al-Manthoor. In spite of his knowledge of the hadeeth sciences, he seems to have been only concerned with gathering the largest possible quantity of hadeeths, without discriminating between the true and the false.123

mazhab. U hadis ilmlarini chuqur o‘rgangan va o‘z mazhabidan mustaqil bo‘lib qolgan. O‘z tafsirida ash-Shavkaniy tafsirning ikki usulini — ra’y bilan va rivoyat bilan tafsirni birlashtirgan. U hadis isnodlarini qisqartirgan va har bir hadis topilishi mumkin bo‘lgan kitoblarni ko‘rsatgan, aksariyat fikrlar esa ularning manbalariga nisbat berilgan. Tafsirda grammatik, huquqiy va falsafiy masalalar muhokama qilinadi hamda buyuk sharhlovchilarning qarashlari zikr etiladi. Bu tafsir besh jildda chop etilgan va sunniy olimlar orasida keng e’tirof etilgan. Yaqinda chop etilgan nashrda muallif keltirgan hadislarni batafsil hujjatlashtiruvchi izohlar berilgan.124

math-hab. He studied hadeeth sciences extensively and became independent of his math-hab. In his tafseer, ash-Shawkaanee has combined both methods of tafseer (by opinion and by narration). He has condensed the hadeeth chains and has mentioned the books in which each hadeeth may be found, and most opinions are attributed to their sources. Grammatical, legal, and philosophical issues are discussed and the positions of the great commentators are mentioned. This tafseer is printed in five volumes and is widely favored among orthodox scholars. A recent edition has footnotes that extensively document the hadeeths cited by the author.124

Ushbu tafsir Muhammad ibn Ya‘qub al-Fayruzobodiy (vafoti 1414 m.s./817 h.) tomonidan tuzilgan bo‘lib, u shofi‘iy mazhabidagi olim va mashhur "al-Qomus al-Muhit" arab lug‘atining muallifi edi. Ushbu tafsirning aksariyat qismi buyuk sahobiy va mufassir Ibn Abbos ga nisbat berilgan izohli so‘zlardan iborat. Muallif tafsirning har bir qismi uchun rivoyat zanjirlarini keltiradi. Shu sababli bu tafsir "tafsiri bir-riwoya" turiga kiradi. Biroq Ibn Abbos ga nisbat berilgan rivoyat zanjirlari ularning rivoyat qiluvchilarining ishonchliligiga qarab, sahihlik darajasi jihatidan turlicha bo‘ladi.

This tafseer was compiled by Muhammad ibn Ya‘qoob al-Fayroozaabaadee (d. 1414 CE/817 AH), who was a Shaafi‘ee scholar and author of the famous Arabic dictionary, al-Qaamoos al-Muheet. The vast majority of this tafseer consists of explanatory statements attributed to the great sahaabee and mufassir, Ibn ‘Abbaas. The author mentions the chains of narrators for each section of tafseer. Hence, this tafseer is considered as being among the tafseers birriwaayah. However, chains of narration attributed to Ibn ‘Abbaas vary in their level of authenticity, depending upon the reliability of the narrators themselves.

Mu‘aviya ibn Solih va Qays ibn Muslim al-Ko‘fiy orqali keltirilgan isnodlar sahih (juda ishonchli) hisoblanadi, Ibn Is’hoq (tarixchi) orqali keltirilganlari esa

Chains from Mu‘aawiyah ibn Saalih and Qays ibn Muslim al-Koofee are considered saheeh (highly authentic) and those from Ibn Is-haaq (the historian)

…hasan (ishonchli) deb hisoblanadi; Isma'il ibn Abdurrahmon as-Suddiy al-Kabir va Abdul Malik ibn Jurayj'dan rivoyat qilinganlari esa shubhali. Ad-Dahhok ibn Muzohim al-Hilaliy, Otiyya al-Avfiy, Muqotil ibn Sulaymon al-Azdiy va hadis to'qishda ayblangan Muhammad ibn as-Sa'ib al-Kalbiy'dan rivoyat qilinganlari esa barchasi da'if (qabul qilib bo'lmaydigan) hisoblanadi. So'zde "Ibn Abbos tafsiri" deb ataladigan asarning deyarli barchasi Muhammad ibn as-Sa'ib al-Kalbiy ishtirok etgan isnodlar bilan rivoyat qilingan so'zlarga asoslangan. Shu sababli bu tafsir ko'pchilik qismida ishonchsiz deb hisoblanadi; omma orasida mashhur bo'lishiga qaramay, musulmon olimlari tomonidan butunlay rad etilgan.125

are considered hasan (authentic); while those from Ismaa‘eel ibn ‘AbdurRahmaan as-Suddee al-Kabeer and ‘Abdul Maalik ibn Jurayj are doubtful. Those from ad-Dahhaak ibn Mazaahim al-Hilaalee, ‘Ateeyah al-‘Awfee, Muqaatil ibn Sulaymaan al-Azdee, and Muhammad ibn as-Saa’ib al-Kalabee, who was accused of fabricating hadeeths, are all da‘eef (unacceptable). Nearly all of the so-called “Tafseer of Ibn ‘Abbaas” is based on statements narrated in chains containing Muhammad ibn as-Saa’ib al-Kalabee. Hence, this tafseer is considered unreliable for the most part; and, despite its popularity among the masses, it is totally rejected by Muslim scholars.125