Fakhrud-Deen ibn ‘Alee ar-Raazee (1150–1210 milodiy/544–606 hijriy) — Shofi‘iy mazhabidagi olim bo‘lib, grammatika ilmi hamda falsafada yuksak darajaga erishgan.

Fakhrud-Deen ibn ‘Alee ar-Raazee (1150-1210 CE/544-606 AH) was a Shaafi‘ee scholar who excelled in the grammatical sciences as well as philosophy.

Uning tafsiri sakkiz katta jildda chop etilgan; ammo uning zamondoshlari Fakhrud-Deen o'z tafsirini tugatmaganini aytib o'tganlar. Ba'zilarning fikricha, asarni uning shogirdi Shams ad-Deen Ahmad ibn al-Khaleel al-Khuwayyee yakunlagan.126 Ar-Roziyning tafsiri olimlar orasida juda mashhur, chunki u turli fanlardan keng doiradagi masalalarni batafsil yoritadi. Bu tafsir oyatlar va suralar o'rtasidagi bog'liqlikka e'tibor qaratgani bilan ajralib turadi. Shu bilan birga, tafsir asosan tabiiy fanlar bo'yicha ensiklopediyaga o'xshaydi. Muallif matematika va tabiiy fanlarga chuqur kirib boradi hamda astronomlar va faylasuflarning qarashlarini ularning atamalaridan foydalangan holda baholaydi. Mu'tazilaning turli dalillari keltiriladi va ozgina rad etiladi, huquqiy masalalarni o'z ichiga olgan oyatlar uchraganda esa fiqh mazhablarining pozitsiyalari bayon qilinadi. Biroq u huquqiy masalalarda har doim o'z maktabi, Shofi'iy mazhabini afzal ko'radi. Ar-Roziy grammatik masalalarni ham muhokama qilgan, ammo bu tabiiy fanlar bo'yicha muhokamalariga nisbatan ancha kamroq.127

His tafseer is printed in eight large volumes; however, his contemporaries mentioned that Fakhrud-Deen did not complete his tafseer. It has been suggested that the work was completed by his disciple, Shams ad-Deen Ahmad ibn alKhaleel al-Khuwayyee.126 Ar-Raazee’s tafseer is quite popular among scholars due to its extensive treatment of various topics from a wide range of sciences. This tafseer is noted for its concentration on the relationship between verses and chapters. However, the tafseer is, for the most part, like an encyclopedia of natural sciences. The author delves into mathematics and natural sciences and evaluates the opinions of astronomers and philosophers using their terminology. The various arguments of the Mu‘tazilah are mentioned and mildly refuted and the positions of the various fiqh math-habs are explained whenever verses containing legal issues appear. However, he always favors his school, the Shaafi‘ee math-hab on legal issues. Ar-Raazee also discussed grammatical issues, but to a much lesser extent than his discussions of natural sciences.127

Abu Abdullah Muhammad ibn Ahmad al-Ansari al-Qurtubi (vafoti 1273 m./671 h.) Ispaniyadagi hozirgi Kordova shahrida tug'ilgan. U ilmini shu yerda boshlagan va nasroniylarga qarshi jihodda qatnashgan; shu jarayonda asir olingan, ammo qochib qutulgan. Oxir-oqibat u sharqqa sayohat qilib, Misrda joylashgan va shu yerda vafot etgan. U asosan o'zining tafsiri bilan mashhur, shuningdek, o'lganlar va oxirat holatlari haqidagi "At-Tazkirah bi ahvoil-mavta va ahvoil-oxirah" kitobi hamda zuhd haqidagi kitobi bilan ham tanilgan. Zuhd — oxiratdagi muvaffaqiyatga e'tibor qaratish uchun dunyoviy intilishlarni kamaytirishdir.129

Aboo ‘Abdillaah Muhammad ibn Ahmad al-Ansaaree al-Qurtubee (d. 1273 CE/671 AH) was born in Cordoba in what is now Spain. He started his studies there and participated in jihaad against the Christians, in the course of which he was captured, but he managed to escape.128 He eventually travelled to the east, settling in Egypt, where he died. He is most famous for his tafseer, but he is also noted for his book on the afterlife, at-Tathkirah bi Ahwaal al-Mawtaa wa Ahwaal al-Aakhirah and a book on zuhd, the downplaying of worldly ambitions in order to concentrate on success in the hereafter.129

Uning tafsiri Qur’on fazilatlari, uni tilovat qilish odoblari va tafsir qilishning to‘g‘ri usuli haqidagi taxminan yetmish sahifalik muqaddima bilan boshlanadi. Tafsir fiqhiy masalalarga katta e’tibor berishi bilan xarakterlanadi, lekin bu bilan cheklanib qolmaydi. Al-Qurtubiyning asarini tafsir bid-diroya turkumiga kiritish mumkin, chunki fiqh o‘z mohiyatiga ko‘ra matnlardan xulosalar chiqarishni o‘z ichiga oladi. Biroq u har bir oyatga tegishli hadislarni, shuningdek, sahobalar, tobiun va yirik olimlarning sharhlarini keltiradi, odatda ularni isnodsiz beradi. Hadisni keltirganda, uni topish mumkin bo‘lgan kitobni yoki uni zikr qilgan muallifni ko‘rsatadi. Oyatning matnini keltirgandan so‘ng, u shu oyatga oid, muhokama qilmoqchi bo‘lgan masalalar sonini aytadi. Odatda oyat lug‘atini sharhlashdan boshlaydi, qiyin so‘zlarning ta’rifini tushuntirish uchun bir yoki ikki misra she’r keltiradi. Shuningdek, u qiroat farqlarini va ularni o‘qigan qorilarni ham zikr qiladi. Fiqhiy masalalarni muhokama qilganda, asosiy fikrlarni ularning dalillari bilan birga keltiradi, so‘ngra ularni baholaydi. U odatda Molikiy mazhabini qo‘llab-quvvatlaydi, lekin har doim ham emas. Shuningdek, u Shia, Mu’tazila va Qadariya kabi adashgan firqalarni rad etadi, lekin buni ilmiy odob bilan qiladi. Uning tafsiri bu sohadagi buyuk asarlardan biri hisoblanadi va Qur’onning fiqhiy masalalari uchun nihoyatda zarurdir.130

His tafseer starts with an introduction of some seventy pages on the virtues of the Qur’aan, the etiquettes of its recitation and the proper methodology of tafseer. The tafseer is characterized by a heavy emphasis on fiqh issues, but it is by no means limited to that. One may consider al-Qurtubee’s work in the category of attafseer bid-diraayah because fiqh by its nature involves deductions from the texts. However, he includes the hadeeths relevant to each verse, as well as explanations of the sahaabah, taabi‘oon and major scholars, although usually stripped of the isnaad. When quoting a hadeeth, he cites the book where it may be found or the author who mentioned it. After presenting the text of a verse, he will state the number of issues relating to it that he plans to discuss. He usually starts with an explanation of the vocabulary of the verse, quoting a line or two of poetry to illustrate the definition of any difficult words. He also mentions variant recitations and their reciters. In discussing fiqh issues, he mentions the major opinions along with their evidence, then evaluates them. He generally supports the Maalikee position, although not always. He also refutes deviant sects like the Shee‘ah, the Mu‘tazilah, and the Qadareeyah, but he does so with scholarly etiquette. His tafseer is considered one of the monumental works in this field, and is indispensable for the fiqh issues of the Qur’aan.130

Naosiruddin, Abdulloh ibn Aliy al-Bayzoviy (v. 1291 M/691 H) — Shofe'iy mazhabining forsiy olimi bo'lib, Shiroz bosh qozisi etib tayinlangan. Uning tafsiri az-Zamaxshoriyning "al-Kashshof" asarining qisqartirilgan shakli bo'lib, undagi mu'tazilIy falsafaning ko'p qismi olib tashlangan. Biroq u ba'zan az-Zamaxshoriyning izohlariga ergashib qolgan. U ham az-Zamaxshoriy odatiga ko'ra, har bir surrа oxirida o'sha surani o'qishning fazilatlarini bayon qiluvchi zaif va to'qib chiqarilgan hadislarni keltirgan. Al-Bayzoviy ba'zi materiallarini ar-Roziyning "Mafotih al-g'ayb" va ar- Roig'ib al-Isfahoniyning tafsiridan olgan hamda sahobalar va tobi'inlardan rivoyatlarni keltirgan. Shu sababli u yaratilishning ajoyib tomonlari haqida gap ketgan har bir oyatni tabiiy fanlarning nazariyalari va faktlarini sharhlamasdan qoldirmaydi. U Qur'on qiroatlarini ham zikr qiladi, lekin o'zini faqat sahih qiroatlar bilan cheklamaydi. Shunga qaramay, tafsir isroiliyotdan ancha xoli. Uning tili ham juda pishiq va nafis. Asrlar davomida islom olimlari bu tafsirni yuqori baholab kelganlar va unga ko'plab sharhlar hamda hoshiyali nashrlar yozilgan.131

Naasirud-Deen, ‘Abdullaah ibn ‘Alee al-Baydaawee (d. 1291 CE/691 AH) was a Persian scholar of the Shaafi‘ee math-hab and was appointed chief judge of Shiraaz. His tafseer was an abridgement of al-Kash-shaaf by az-Zamakhsharee, with most of the Mu‘tazilee philosophy deleted. However, he does occasionally get caught up in az-Zamakhsharee’s explanations. He has also followed azZamakhsharee’s practice of mentioning at the end of every chapter weak and fabricated hadeeths extolling the virtues of reading that chapter. Al-Baydaawee draws some of his material from Mafaateeh al-Ghayb of ar-Raazee and Tafseer ar-Raaghib al-Isfahaanee and includes narrations from the sahaabah and the taabi‘oon. Hence, he does not leave any verse about the wonders of creation without expounding on the theories and facts of natural sciences. He also mentions Qur’aanic recitations, but does not limit himself to the authentic ones. Nevertheless, the tafseer is quite free from Israa’eeleeyaat. Its language is also very polished and elegant. Islaamic scholars throughout the ages have held this tafseer in high esteem, and many commentaries on it and annotated versions of it have been produced.131

‘Abdulloh ibn Mahmud an-Nasafiy (vafoti 1302 m./701 h.) keng shuhrat qozongan hanafiy olim edi. U usul al-fiqh bo‘yicha ko‘plab kitoblar yozgan va avvalgi asarlarga sharhlar bitgan. Uning tafsiri al-Baydoviy tafsirining qisqartirilgan shakli bo‘lib, unda u har bir sura fazilatlari haqidagi to‘qima hadislarni olib tashlagan. Turli qiroatlar haqidagi bahslarda u o‘zini sahih bo‘lgan yetti qiroat bilan cheklagan va har bir qiroatni uni o‘qigan qori nomiga bog‘lagan. An-Nasafiy oyatlar bilan bog‘liq turli huquqiy masalalarni muhokama qilib, har bir mazhabning dalillarini bayon etgan, ularni rad etgan hamda o‘z mazhabi – hanafiy maktabi pozitsiyalarini qo‘llab-quvvatlagan. Grammatik masalalar muhokamasi asosan juda qisqa. Umuman olganda, tafsir o‘rta hajmda bo‘lib, uslubi qisqa va aniqdir.132

‘Abdullaah ibn Mahmood an-Nasafee (d. 1302 CE/701 AH) was a Hanafee scholar of wide renown. He wrote numerous books on usool al-fiqh and commentaries on earlier works. His tafseer was an abridgement of alBaydaawee’s tafseer in which he deleted the fabricated hadeeths on the virtues of each chapter. In his discussions of the various recitations, he limits himself to the authentic seven and attributes each to its reciter. An-Nasafee debated the various legal issues connected with verses by explaining the arguments of each math-hab, refuting them and supporting the positions of his own math-hab, the Hanafee school. Discussions of grammatical issues are mostly very brief. On the whole, the tafseer is medium-sized and its style is brief and clear.132

ʿAliy ibn Xaleel ash-Shayhiy (1279-1340 M/678-740 H) “al-Xoziy” (omborxona egasi) laqabi bilan mashhur edi, chunki u Damashqdagi kitob omborxonasiga mas’ul bo‘lgan. Bu shofeʼiy olim Bag‘dodda tug‘ilib, o‘sgan, ammo ilmining asosiy qismini Damashqda olgan. U turli mavzularda juda ko‘p kitoblar yozgan, jumladan, o‘n jildli “Maqbul al-Manqul” asarida ash-Shofeʼiy va Ahmad musnadlari, oltita asosiy kitob, Molik al-Muvatto’si va ad-Doraqutniyning Sunani’dagi hadislarni to‘plagan. Uning tafsiri al-Bag‘aviy tafsirining qisqartirilgan shakli bo‘lib, unga oldingi tafsirlardan qo‘shimchalar kiritilgan. U ko‘plab Tavrot va Injildan olingan hikoyalarni (isroiliyot) baholamasdan keltiradi. Al-Xoziy, shuningdek, oyatlarda zikr qilingan joylarda Payg‘ambar ﷺ davridagi janglar haqida keng yozgan. Uning tafsirida huquqiy masalalar ham batafsil yoritilgan, ba’zan tafsirga aloqasi bo‘lmagan sohalarga ham to‘xtalgan. Tafsirda ma’naviy saboqlar va nasihatlarga katta e’tibor berilgan, bu al-Xoziyning sufiylikka moyilligini aks ettiradi. Tafsir o‘rta hajmdagi yetti jilddan iborat bo‘lib, keng tarqalgan va ayniqsa hikoyalarni yoqtiradiganlar orasida mashhur; biroq olimlar uchun ishonchli manba sifatida foydalanishdan oldin tafsirni tanqidiy qayta ko‘rib chiqish talab etiladi.133

‘Alee ibn Khaleel ash-Shayhee (1279-1340 CE/678-740 AH) was known by the nickname of “ al-Khaazin” (the warehouseman) because he used to be in charge of a book warehouse in Damascus. This Shaafi‘ee scholar was born and raised in Baghdaad, but did the greater part of his studies in Damascus. He wrote a vast number of books on a variety of topics, such as the ten-volume work called Maqbool al-Manqool, in which he gathered the hadeeths found in the Musnads of ash-Shaafi‘ee and Ahmad, the six major books, the Muwatta’ of Maalik, and the Sunan of ad-Daaraqutnee. His tafseer is a condensed version of al-Baghawee’s tafseer with additions from earlier tafseers. He mentions many Biblical tales (Israa’eeleeyaat) without evaluating them. Al-Khaazin also wrote extensively on the battles which took place during the Prophet’s era wherever mention was made of them in the verses. His tafseer also deals with legal issues in great detail, sometimes touching on areas not related to tafseer at all. There is also great emphasis in the tafseer on spiritual lessons and advice, a reflection of alKhaazin’s Soofee leanings. The tafseer is in seven medium-sized volumes and is in wide circulation and is particularly liked by those who enjoy stories; however, the tafseer needs critical revision before being used as a reliable reference for scholars.133

Muhammad ibn Yoosuf ibn Hayyaan al-Andaloosiy (1256–1344 CE / 654–745 AH), odatda Abu Hayyon nomi bilan mashhur, qiroatlar va she'riyat sohasining olimi hamda grammatika sohasining ustasi edi. Dastlabki yillarida u zohiriy mazhabiga mansub bo'lgan, keyinroq esa shofi'iy mazhabiga o'tgan. U Shimoliy Afrikaning turli shaharlaridagi maktablarda tahsil olgan va oxirida Misrda o'rnashgan. Ushbu tafsir sakkiz katta jildдан iborat bo'lib, olimlar tomonidan Qur'ondagi grammatik tuzilmalar bo'yicha muhim manba sifatida keng foydalaniladi. Abu Hayyon grammatiklar o'rtasidagi farqlarni batafsil keltiradi va tafsirining ko'p qismini grammatik nuqtai nazardan yozadi, shu sababli u Qur'on tafsiridan ko'ra ko'proq grammatika kitobiga o'xshab ketadi. Shunga qaramay, u tafsirning boshqa sohalarini ham rivojlantiradi: fiqh masalalari, qiroatlar, Qur'on balog'ati va dastlabki salaf olimlaridan rivoyatlar. Ko'plab o'rinlarda u az-Zamaxshariyning falsafiy dalillarini, shuningdek uning grammatik qarashlarini ham rad etadi.134

Muhammad ibn Yoosuf ibn Hayyaan al-Andaloosee (1256-1344 CE/654-745AH), more commonly known by the name Aboo Hayyaan, was a scholar in the field of recitations and poetry and was a master in the field of grammar. In his early years, he belonged to the Thaahiree school of law, but later left it for the Shaafi‘ee school. He studied in schools throughout North Africa and eventually settled in Egypt. This tafseer is in eight large volumes and is widely used by scholars as an important reference work on grammatical constructions in the Qur’aan. Aboo Hayyaan mentions in detail the differences among grammarians and makes most of his tafseer from a grammatical point of view, so much so that it bears a closer resemblance to a grammar book than it does to a tafseer of the Qur’aan. However, he does develop the other areas of tafseer, such as fiqh issues, recitations, Qur’aanic eloquence, and narrations from early orthodox scholars. In numerous places, he also refutes many of az-Zamakhsharee’s philosophical arguments, as well as his grammatical positions.134

Nizomiddin ibn al-Hasan an-Nayshaburiy (vafoti 1328 M / 728 H), laqabi an-Nizom al-A‘raj, Qum shahrida tug‘ilgan, ammo Nishapurda voyaga yetgan. U Nishapurda mashhur adabiyotshunos olim, nahvshunos va Qur’on qori bo‘lgan.

Nithaamud-Deen ibn al-Hasan an-Naysaabooree (d.1328 CE/728 AH), nicknamed an-Nithaam al-A‘raj, was born in Qum, but grew up in Nishapur, where he became a famous literary scholar, grammarian, and Qur’aan reciter.

An-Naysaabooriy o‘z tafsirini ar-Roziy tafsirini tanqidiy ravishda qisqartirib, unga al-Kashshof va boshqa tafsirlardan, shuningdek, sahobalar va tobiinlarning tafsirlaridan qo‘shimcha materiallar kiritish orqali yozgan. Uning tafsirida qo‘llangan uslub tafsirlar orasida juda o‘ziga xosdir. Ayatni zikr qilgandan so‘ng, u turli qiroatlarni keltiradi va ularni o‘n mashhur qori-imomlardan biriga ehtiyotkorlik bilan nisbat beradi. Keyin oyatda to‘xtash mumkin bo‘lgan joylarni zikr qiladi va bunga ko‘ra oyatning ma’nolarini izohlaydi. Shundan so‘ng oyatlar o‘rtasidagi munosabatni muhokama qiladi va oyatlarning nahviy ma’nosini tushuntirishdan tafsirni boshlaydi. Keyin fiqhiy masalalar hamda turli falsafiy va kalomiy dalillar haqidagi fikrlarni keltiradi, Ahli sunnat va jamoaning to‘g‘ri yo‘nalishini qat’iy himoya qiladi. Yaratilishning ajoyib jihatlari haqidagi oyatlar tabiiy fanlar nuqtayi nazaridan muhokama qilinadi. Muallifning kuchli sufiylik moyilligi tufayli, u har bir oyat tafsirining oxirida uning ruhiy ma’nolarini va o‘zining shaxsiy ma’rifatini chuqur yoritadi. Bu tafsir hozirda at-Tabariy tafsirining bir nashrida hoshiyada chop etilgan bo‘lib, olimlar orasida keng o‘qilmoqda.135

An-Naysaabooree wrote his tafseer by critically condensing ar-Raazee’s tafseer, adding additional material from al-Kash-shaaf and other tafseers, as well as tafseers of the sahaabah and taabi‘oon. The format used in his tafseer is quite unique among tafseers. After mentioning the verse, he mentions the various recitations, carefully attributing them to one of the ten major reciters. Then he mentions the possible places where pauses may take place and explains the resulting meanings of the verse. After that, he discusses the relationship between verses and begins the tafseer by explaining the grammatical meaning of the verses. He then mentions the fiqh issues and the opinions of the various philosophical and theological arguments, firmly defending the orthodox position of Ahl as-Sunnah. Verses concerning the wonders of creation are discussed from the viewpoint of natural sciences. Due to the author’s strong Soofee leanings, he delves into the spiritual implications and his personal enlightenment at the end of each verse’s tafseer. This tafseer is presently printed in the margin of one edition of Tafseer at-Tabaree and is widely read by scholars.135

Bu tafsir ikki olimning mahsulidir, ikkalasi ham "Jalaalud-Deen" (Dinning ulug'ligi) unvoniga ega edi: Jalaal ad-Deen as-Suyootiy (1445-1505 M, "ad-Durr al-Manthoor" muallifi) va Jalaalud-Deen al-Mahalliy (1389-1460 M/791-864 H). Avvalgi ma'ruzada birinchisi haqida gapirilgan edi, shuning uchun biz faqat ikkinchisi bilan shug'ullanamiz. Uning ismi Muhammad ibn Ibrohim al-Mahalliy bo'lib, tug'ilgan joyi Misr edi. U Shofe'iy mazhabining buyuk olimi bo'ldi va bosh qozilik lavozimini rad etib, mahalliy maktablarda fiqh o'qitishni hamda savdo bilan shug'ullanishni afzal ko'rdi. U turli sohalarda sodda va qisqa kitoblar yozdi, ular juda mashhur bo'ldi. U tafsirini Kahf surasidan (18) boshlab, Nos surasi (114) bilan tugatdi. So'ngra Fotiha surasining tafsirini yozdi, ammo qolganini tugatishdan oldin vafot etdi. Shundan so'ng as-Suyootiy Baqara surasidan (2) boshlab, Isro surasigacha (17) — ya'ni Qur'onning taxminan yarmidan biroz kamroqigacha — tafsir yozdi. U al-Mahalliyning uslubiga amal qildi. Oyatlarning asosiy ma'nolari tushuntiriladi va eng ehtimolli fikrlar zikr qilinadi. Grammatik izohlarga faqat mutlaqo zarur bo'lganda tayaniladi. Mashhur qiroatlarga ham ba'zi o'rinlarda ishora qilinadi. Ikki muallif kam joylarda ixtilof qilgan. Ulardan biri ruh masalasiga taalluqli bo'lib, al-Mahalliy Sod surasida (38) ruhni unga puflanganda insonni tiriltiradigan nozik jism yoki mohiyat deb tushuntiradi. as-Suyootiy esa Hijr surasi (15) tafsirida unga qo'shiladi, lekin Isro surasining 85-oyati tafsirida…

This tafseer is the product of two scholars, both of whom had the title, “Jalaalud-Deen” (Glory of the Religion): Jalaal ad-Deen as-Suyootee (1445-1505 CE), author of ad-Durr al-Manthoor, and Jalaalud-Deen al-Mahallee (1389-1460 CE/791-864 AH). The former was discussed previously, so we will only concern ourselves with the latter. His name was Muhammad ibn Ibraaheem al-Mahallee and his birthplace was Egypt. He became a great scholar of the Shaafi‘ee mathhab and refused the post of the chief judge, preferring to teach fiqh in the local schools and engage in trade. He wrote a number of simple and concise books in various fields which became very popular. He began his tafseer starting with Soorah al-Kahf (18) and ending with Soorah an-Naas (114). He then did the tafseer of the first soorah, al-Faatihah; however, he died before completing the rest. As-Suyootee then began from Soorah al-Baqarah (2) and ended with Soorah al-Israa’ (17), which is a little less than one half of the Qur’aan. He followed alMahallee’s format. The basic meanings of the verses are explained and the most probable opinions are mentioned. Grammatical explanations are only relied on where absolutely necessary. Some reference is also made to the more famous recitations. There are very few areas where the two authors differed. One of them concerns the rooh (soul), which al-Mahallee explains in Soorah Saad (38) as a subtle body or substance that brings man to life when it is blown into him. AsSuyootee agrees with him in his own tafseer of Soorah al-Hijr (15), but in his tafseer of verse 85 of Soorah al-Israa’:

as-Suyutiy al-Mahalliyning fikriga qarshi chiqadi. U bu oyat ruhning haqiqati faqat Allohning bilimiga xos ekanini aniq ko'rsatadi, shuning uchun uni ta'riflashga urinmagan ma'qul, deb yozgan. Bu tafsirning hajmi kichik (bir jild) bo'lsa-da, shubhasiz juda qimmatli asar bo'lib, eng mashhur tafsirlardan biridir.

as-Suyootee contradicts al-Mahallee. He wrote that this verse clearly indicates that the reality of the rooh is the exclusive knowledge of Allaah; hence, it would be better not to try to define it. In spite of this tafseer’s brevity (one volume), it is without a doubt a very valuable work and it is among the most popular tafseers.

Ko'plab nashrlari chop etilgan va unga ko'plab sharhlar yozilgan, eng mashhurlari Haashiyatu al-Jamal va Haashiyatu as-Sawiy hisoblanadi.137

Numerous editions have been printed, and many commentaries have been written on it, the most famous being Haasheyah al-Jamal and Haasheyah as-Saawee.137

Muhammad ibn Muhammad ash-Shirbiniy (vafot etgan: 1569 m.), misrlik shofiiy mazhabi olimi edi. U asosan "al-Xatib" laqabi bilan mashhur bo‘lgan. Uning tafsiri oldingi tafsirlarning qisqacha xulosasi bo‘lib, unda Tafsir ar-Roziydan ko‘plab iqtibослар keltirilgan. U ziddiyatli fikrlardan qochib, ulardan faqat eng munosib yoki eng ehtimolli bo‘lganini tanlaydi.

Muhammad ibn Muhammad ash-Shirbeenee (d. 1569 CE/1569 AH) was an Egyptian scholar of the Shaafi‘ee school of legal thought. He was most commonly known by the title, “al-Khateeb.” His tafseer is a concise abridgement of earlier tafseers and is filled with many quotes from Tafseer ar-Raazee. He avoids conflicting opinions, choosing only the most suitable or likely among them.

Grammatik tahlillari faqat zarur bo‘lganda beriladi va ba’zan yetti mashhur qorining qiroatlari keltiriladi. Shuningdek, muallif faqat ishonchli hadislarni (sahih yoki hasan) zikr qiladi va az-Zamaxshariy hamda al-Bayzoviy kabi ba’zi avvalgi mufassirlarni sohta hadislardan foydalanganliklari uchun tanqid qiladi. Ash-Shirbiniy turli muammoli oyatlarga va oyatlar orasidagi munosabatga e’tibor qaratgan. Huquqiy masalalarga kelsak, u ularni ba’zan, qisqa ifodalarda zikr qiladi. Biroq muallif ko‘pincha g‘alati hikoyalarni va israiliyotning eng g‘ayritabiiy rivoyatlarini, ularning to‘g‘riligi haqida hech qanday izoh bermasdan keltiradi.138

Grammatical breakdowns are only given where necessary and, occasionally, recitations from the famous seven mentioned. Also, he only mentions reliable hadeeths (saheeh or hasan) and criticizes some of the earlier mufassirs, like azZamakhsharee and al-Baydaawee, for their use of fabricated hadeeths. AshShirbeenee took care to note various problematic verses and the relationship between verses. As for legal issues, he only mentions them occasionally and in concise terms. However, the author often mentions weird stories and the strangest of Israa’eeleeyaat without making any comment on their accuracy.138

Abus-Sa‘ood Muhammad ibn Mustafaa al-‘Imaadee (1489–1574 M/894–982 H) bir qishloqda, Konstantinopol yaqinida tug‘ilgan va Hanafiy mazhabining olimi bo‘lgan. U ko‘plab turk islom madrasalarida dars bergan va bir qator shaharlarda, shu jumladan Konstantinopolning o‘zida qozi etib tayinlangan. Keyinchalik u muftiy etib tayinlangan va o‘ttiz yildan ortiq shu lavozimda qolgan.139 Uning tafsiri al-Kashshoof va al-Baydoviy tafsirlariga asoslangan, ammo u ularning ko‘plab kamchiliklaridan holi bo‘lishga intilgan. Shunga qaramay, u har bir sura fazilati haqida to‘qib chiqarilgan hadislarni keltirish xatosiga yo‘l qo‘ygan. Muallif Qur’on iboralarining balog‘ati va mo‘jizaviy tuzilishini tushuntirishga katta kuch sarflagan. U qiroat ixtiloflarini faqat ular oyatlarni yanada izohlagan hollardagina keltirgan.

Abus-Sa‘ood Muhammad ibn Mustafaa al-‘Imaadee (1489-1574 CE/894-982 AH) was born in a village near Constantinople and became a scholar of the Hanafee school. He taught in many Turkish Islaamic schools and was appointed judge in a number of cities, including Constantinople itself. Later, he was appointed a muftee and remained one for over thirty years.139 His tafseer was based on al-Kash-shaaf and that of al-Baydaawee, except that he avoided many of their pitfalls. He did, however, fall into the trap of mentioning fabricated hadeeths concerning the merits of each soorah. The author spends a great deal of effort explaining the eloquence and miraculous construction of Qur’aanic expressions. He only mentions variant recitations where they further explain the verses.

Isroiliyotlarga juda kam o‘rin berilgan, huquqiy masalalar bo‘yicha turli fiqhiy qarashlar esa faqat ba’zan keltirilgan. U ba’zan oyatlarning turli nahviy ma’nolarini zikr qiladi va isbot keltirgandan so‘ng eng munosibini tanlaydi. Ushbu tafsir bir necha marta qayta nashr etilgan, besh jildli o‘rtacha hajmda chop etilgan va o‘zining aniqligi hamda go‘zalligi tufayli ulamolar orasida keng mashhur.140

Very few Israa’eeleeyaat are mentioned and the various legal opinions on legal issues are listed only occasionally. He sometimes mentions the various grammatical meanings of verses and chooses the most appropriate after producing proof to that effect. The tafseer has been reprinted in five medium-sized volumes numerous times and is quite popular among scholars due to its clarity and beauty.140

As-Sayyid Mahmood Afandee al-Aaloosee (1802-1853 CE/1217-1269 AH) edi Iroqning eng buyuk Shofi‘iy olimlaridan biri edi. U Bag‘dod muftiyligiga tayinlangan va turli mazhablarning huquqiy qarashlarini yaxshi bilar edi. Darhaqiqat, u ko‘p masalalarda ko‘pincha Abu Hanifaning fikrlariga amal qilardi. Muallif o‘z tafsirida ilk olimlarning fikrlarini va rivoyatlarini, shuningdek, keyingi davr olimlarining sharhlarini katta e’tibor va xolislik bilan jamlagan. Barcha gaplar o‘z muallifiga nisbat berilgan, ularning ziddiyatli fikrlari esa hech qanday tarafkashliksiz tortib ko‘rilgan. Al-Aaloosee ko‘pincha mu‘tazila va shi‘alarning an’anaviy bo‘lmagan talqinlarini hamda bid‘atga oid sharhlarini rad etadi. U yaratilish haqidagi oyatlarga oid ilmiy nazariyalarni ham zikr qiladi va o‘zi noto‘g‘ri yoki ehtimolsiz deb hisoblagan nazariyalarni tanqid qiladi. Nahviy va huquqiy masalalar tafsir davomida xolislik bilan keng muhokama qilinadi. Al-Aaloosee Isroiliyotni qattiq tanqid qiladi va ba’zan ularni masxara qiladi. U, shuningdek, qiroat ixtiloflarini ham zikr qiladi, lekin o‘zini faqat sahih qiroatlar bilan cheklamaydi. Nahviy dalillarini asoslash uchun klassik adabiyotdan ko‘plab iqtiboslardan foydalanadi va odatda tafsirini ma’naviy jihatlarni zikr qilish bilan yakunlaydi.

As-Sayyid Mahmood Afandee al-Aaloosee141 (1802-1853 CE/1217-1269 AH) was among the greatest Shaafi‘ee scholars of ‘Iraaq. He was appointed muftee of Baghdaad and was very familiar with the legal positions of the various math-habs. In fact, he often followed the opinions of Aboo Haneefah on many issues. The author has compiled in his tafseer the opinions and narrations of the early scholars and the explanations of latter-day scholars with great care and honesty. All statements are attributed to their authors, and their conflicting opinions are weighed without any bias. Al-Aaloosee often times refutes the unorthodox interpretations and heretical explanations of the Mu‘tazilees and the Shee‘ah. He also mentions the scientific theories relating to the verses on creation and criticizes those he considers inaccurate or unlikely. Grammatical and legal issues are discussed at great length through the tafseer without bias. Al-Aaloosee severely criticizes the Israa’eeleeyaat and even ridicules them occasionally. He also mentions the variant recitations, but does not restrict himself to the authentic ones. Many quotes from classical literature are used to support his grammatical arguments, and he usually closes off his tafseer by mentioning the spiritual implications.

"Ruh al-Ma'oniy" — bu deyarli tafsir bo'yicha yozilgan asarlarning ko'p qismini to'plab, tanqidiy tarzda taqdim etgan virtual tafsir ensiklopediyasidir. Muallif ba'zan tafsirga bevosita aloqador bo'lmagan texnik sohalarga haddan tashqari urg'u bergan bo'lsa-da, uning yondashuvi doimo muvozanatli va xolisdir.142

Rooh al-Ma‘aanee is a virtual tafseer encyclopedia, in which most of what has been written on tafseer has been gathered and critically presented. Despite the author’s occasional overemphasis on technical areas not directly related to tafseer, his approach is always balanced and unbiased.142