"Usul at-Tafsir" (lit. Asosiy tamoyillar Qur'on tafsiri) nomli bu kitobning sarlavhasi asosan Qur'on matnlarini to'g'ri talqin qilish uchun zarur bo'lgan ilm sohalarini anglatadi, masalan, arab grammatikasi va sintaksisi, arab adabiyoti va Qur'on ilmlari ('ulum al-Qur'an). Bu davrda tafsir qiluvchi olim uchun Qur'on izohlarini zamonaviy insoniyat jamiyatiga mos qilib berish uchun tabiiy fanlar va ijtimoiy fanlar kabi zamonaviy bilim sohalarini bilish ham zarurdir. Usul at-Tafsir Qur'onni tafsir qilishning aniq, bosqichma-bosqich uslubiyatini ko'rib chiqadi, shunda izohlar faqat inson xohish-istaklarining mahsuli bo'lib qolmaydi. Bu mavzular an'anaviy ravishda "Usul al-fiqh" (Islom huquqining asosiy tamoyillari) kitoblarida hamda klassik tafsir kitoblariga yozilgan muqaddimalarda zikr qilingan.

The title of this book, Usool at-Tafseer (lit. The Fundamental Principles of Qur’aanic Interpretation), essentially refers to the branches of knowledge which are necessary to provide an accurate interpretation of the Qur’aanic texts, such as Arabic grammar and syntax, Arabic literature and Qur’aanic sciences (‘uloom al-Qur’aan). Familiarity with modern fields of learning, like the pure sciences and social sciences, is also necessary for a commentator in this era to make the Qur’aanic explanations relevant to modern human society. Usool atTafseer addresses the actual step-by-step methodology of interpreting the Qur’aan to ensure that interpretations are not merely the result of human whims and fancies. These subjects were traditionally mentioned in the books of usool al-fiqh (The Fundamental Principles of Islaamic Law) and the introductions to the classical books of Tafseer.

Usul at-tafsir sohasiga bag'ishlangan eng mashhur dastlabki asarlardan biri "Muqaddimah fee Usool at-Tafseer" nomli risoladir, 1

Among the most well known early works dedicated to the subject of Usool at-Tafseer is a treatise called Muqaddimah fee Usool at-Tafseer, 1

…13-asrning buyuk olimi Ibn Taymiyya tomonidan amalga oshirilgan.2 Keyingi davr asarlari orasida hind olimi ‘Abdul-Hamid al-Farohiyning asari, ehtimol, eng mashhurlaridan biridir. U o‘z asariga at-Takmeel fee Usool at-Ta’weel nomini bergan.3

done by the outstanding scholar of the 13th century CE, Ibn Taymeeyah.2 Of the latter day works, that of the Indian scholar, ‘Abdul-Hameed al-Faraahee, is perhaps the most notable. He entitled his work, at-Takmeel fee Usool at-Ta’weel. 3

Ko'pincha ishlatiladigan atama, ʿUlum al-Qur'on, Qur'onni izohlashga xizmat qiladigan yoki undan kelib chiqadigan barcha ilm sohalarini anglatadi. Ular orasiga tafsir ilmi, qiroat ilmi, ar-rasmul-ʿUsmoniy (ʿUsmon mushafining yozuvi), i'jaz al-Qur'on (Qur'onning mo''jizaviy jihatlari), asbab an-nuzul (nozil bo'lish sabablari), an-nosix val-mansux (nosix va mansux oyatlar), i'rob al-Qur'on (Qur'on grammatikasi), g'arib al-Qur'on (Qur'ondagi kam uchraydigan so'zlar), shar'iy hukmlar hamda arab tili va adabiyoti kiradi.4

The more commonly used term, ‘uloom al-Qur’aan, refers to all the fields of knowledge which serve to elucidate the Qur’aan or which are derived from it. Included among them are knowledge of tafseer (exegesis), qiraa’aat (recitations), ar-rasmul-‘Uthmaanee (the ‘Uthmaanic script), i‘jaaz al-Qur’aan (miraculous aspects of the Qur’aan), asbaab an-nuzool (reasons for revelation), an-naasikh wal-mansookh (abrogating and abrogated verses), i‘raab al-Qur’aan (Qur’aanic grammar), ghareeb al-Qur’aan (unusual Qur’aanic terms), religious rulings, and Arabic language and literature.4

Kitob yozish davrida ʻulum al-Qurʼon sohalarining turli yo‘nalishlarida ko‘plab kitoblar yozildi. Avvalo e’tibor tafsir ilmiga qaratildi, chunki Qur’onning barcha turli ilmlari unda qo‘llaniladi. Miloddan keyingi VIII asrning dastlabki mualliflari orasida Shu‘bah ibn al-Hajjoj, Sufyon ibn ‘Uyaynah va Vakiʼ ibn al-Jarroh bor edi. Ularning tafsirlari Payg‘ambar ﷺ sahobalari (sahoba) va ularning shogirdlari (tobi‘un) fikrlarining to‘plamlari edi. Ulardan keyin Ibn Jarir at-Tabariy (vafoti 310 hijriy) keldi, uning Tafsiri eng buyuk hisoblanadi, chunki u fikrlarni birinchi bo‘lib tahlil qilib, eng kuchlisini tanladi; shuningdek, u grammatik tuzilmalarni tahlil qildi va oyatlardan hukmlarni chiqardi. Tafsirga bo‘lgan e’tibor bugungi kungacha davom etib, Qur’on mazmunini izohlashning turli-tuman uslublarini yuzaga keltirdi.

During the era of book compilation, many books were written in the various areas of ‘uloom al-Qur’aan. Concern was first focused on the field of tafseer, since all the various Qur’aanic sciences are utilized in it. Among the early writers of the 8th century CE were Shu‘bah ibn al-Hajjaaj, Sufyaan ibn ‘Uyaynah and Wakee‘ ibn al-Jarraah. Their tafseers were collections of the opinions of the Prophet’s companions (sahaabah) and their students (taabi‘oon). They were followed by Ibn Jareer at-Tabaree (d. 310 AH), whose Tafseer is considered the greatest, as he was the first to analyze the opinions and choose the strongest; and he analyzed the grammatical constructions and deduced rulings from the verses. Concern for tafseer has continued until the present day, producing a large variety of methodologies for Qur’aanic elucidation.

Qur'on ilmining boshqa sohalari bo'yicha, 9-asrning yetakchi mualliflari orasida Imom al-Buxoriyning ustozi bo'lgan 'Ali ibn al-Madiniy bor edi, u Asbob an-nuzul haqida yozgan, va Abu 'Ubayd al-Qosim ibn Salom, u nasx haqida yozgan. 10-asrning Qur'ondagi g'ayrioddiy tuzilmalar haqida yozgan yetakchi olimi Abu Bakr as-Sijistoniy bo'lgan, 11-asr olimi 'Ali ibn Sa'id al-Hufiy esa Qur'onning umumiy grammatik tuzilmalari haqida asar yaratgan. 12-asrda Mubhamot al-Qur'on (Qur'ondagi noaniqliklar) haqida yozgan yetakchi olim Abul-Qosim 'Abdurrahmon as-Subayliy edi. Uning ortidan Qur'ondagi majoz (majoz al-Qur'on) haqida yozgan Ibn 'Abdussalom keldi, 13-asrda esa qiroatlar haqida yozgan 'Alamuddin as-Saxoviy.

As for the other areas of ‘uloom al-Qur’aan, among the leading 9th centurywriters were ‘Alee ibn al-Madeenee (Imaam al-Bukhaaree’s teacher), who wrote on Asbaab an-Nuzool, and Aboo ‘Ubayd al-Qaasim ibn Salaam, who wrote on abrogation. The leading scholar of the 10th century to write on the unusual constructions of the Qur’aan was Aboo Bakr as-Sijistaanee, while the 11th century scholar, ‘Alee ibn Sa‘eed al-Hoofee, produced a work on its grammatical constructions in general. In the 12th century, the leading scholar to write on Mubhamaat al-Qur’aan (Qur’aanic Ambiguities) was Abul-Qaasim ‘AbdurRahmaan as-Sabeelee. He was followed by Ibn ‘Abdis-Salaam, who wrote on Qur’aanic metaphor (majaaz al-Qur’aan), and ‘Alamud-Deen as-Sakhaawee, who wrote on the recitations in the 13th century. 5

Bu davrda yozgan olimlar o‘zlari e’tibor qaratgan mavzularni keng va har tomonlama qamrab olishga intilganlar. Natijada, masalan, g‘arib al-Qur’on bo‘yicha asar yozganlar Qur’ondagi har bir g‘alati yoki ma’nosi noaniq so‘zni zikr qilganlar; majoziy ma’nolar bo‘yicha kitob tuzganlar esa Qur’ondagi allegorik ma’noga ega bo‘lgan har bir turdagi so‘z yoki iborani tekshirganlar, Qur’on ilmlarining boshqa sohalarida ham xuddi shunday qilganlar. Asarlarning ulkanligi tufayli hech bir kishi, hatto butun umrini sarflab, barcha kuchini ishga solganida ham, barcha sohalarni egallashi mumkin emas edi. Shu sababli, keyingi olimlar bu sohalarning barchasi uchun ko‘rsatkich yoki ma’lumotnoma vazifasini bajaradigan yangi ilmning paydo bo‘lishini orzu qildilar. Rasmiy ravishda ‘ulum al-Qur’on deb ataladigan soha shunday vujudga keldi. O‘ninchi asrdan oldin bunday turdagi to‘plamni yozgan yoki yozishga urinган olimlar haqida hech qanday ma’lumot saqlanmagan bo‘lsa-da, u dastlabki yetakchi olimlarning aqllarida to‘plangan edi.

The scholars who wrote during this period sought to comprehensively cover the topics they focused on. Consequently, those who wrote on ghareeb alQur’aan, for example, would mention every single word in the Qur’aan which was strange or of ambiguous meaning; and those who compiled works on metaphors would investigate every type of word or phrase in the Qur’aan which had allegorical meanings, and so on in the various branches of Qur’aanic fields of learning. The vastness of the works made it impossible for any single individual to master all fields, even if he spent his whole life and utilized all his energy. As a result, later scholars longed for the evolution of a new science which would act like an index or directory for all these fields. This became the field officially known as ‘uloom al-Qur’aan. Although there is no record of any scholars writing or attempting to write a compilation of this type before the 10th century, it was collected in the intellects of the leading early scholars.

"Ulum al-Qur'an" bo'yicha mualliflar ro'yxati Fihrist ibn Nadimda qayd etilgan birinchi ixtisoslashgan asar X asrga oid bo'lib, Abu Bakr Muhammad ibn Xalaf (vafoti h. 309) tomonidan yozilgan "al-Hadiy fi 'ulum al-Qur'an" asaridir. U 47 jildda yozilgan, biroq uning nusxalari bizgacha yetib kelmagan.8 Undan keyingi eng qadimgi asar "al-Burhon fi tafsir al-Qur'an" dir.9

The first specialized work on ‘uloom al-Qur’aan recorded in the index of authors, Fihrist Ibn Nadeem, is the 10th century work, al-Haadee fee ‘Uloom alQur’aan, by Aboo Bakr Muhammad ibn Khalaf (d. 309 AH). It was written in 47 volumes, however, no copies have reached us.8 The next oldest is al-Burhaan fee Tafseer al-Qur’aan 9

ʿAli ibn Ibrohim ibn Saʿid, odatda al-Hufiy nomi bilan mashhur (vafoti 330 hijriy). Asl matn 30 jild edi, ulardan 15 jildi qo‘lyozma holida mavjud.10 Matn ʿulum al-Qur’on fanlarini tizimli ravishda jamlagan asar emas, balki muallif tafsir uslubida ketma-ket borib, o‘rinli joylarda ʿulum al-Qur’onning turli sohalarini tanishtirib o‘tadi. XII asrda Ibn al-Javziy (vafoti 597 hijriy) bu sohada ikki kitob yozdi: Funun al-afnon fi ʿuyun ʿulum al-Qur’on va al-Mujtaba fi ʿulum tataʿallaq bil-Qur’on. Birinchisi chop etilgan. Ikkinchisi esa Misrdagi Dor al-kutub al-misriyyada qo‘lyozma holida saqlanmoqda. XIII asrda yana ikki asar paydo bo‘ldi: ʿAlam ad-din as-Sahaviyning (vafoti 641 hijriy) Jamol al-qurrоʾ hamda Abu Shama ʿAbd ar-Rahmon ibn Ismoʿil al-Maqdisiyning (vafoti 775 hijriy) al-Murshid al-vajiz fi ma yataʿallaq bil-Qur’on al-ʿAziz, 11 asari.

by ‘Alee ibn Ibraaheem ibn Sa‘eed, better known as alHoofee (d. 330 AH). The original text was in 30 volumes, of which 15 are available in manuscript.10 The text is not a systematic compilation of the sciences of ‘uloom al-Qur’aan, but follows the tafseer format in which the author introduces the various branches of ‘uloom al-Qur’aan where relevant. In the 12th century, Ibn al-Jawzee (d. 597 AH) wrote two books in the field called Funoon al-Afnaan fee ‘Uyoon‘Uloom al-Qur’aan and al-Mujtabaa fee ‘Uloom Tata‘allaq bil-Qur’aan. The first has been printed. The second remains in manuscript at Daar al-Kutub al-Misreeyah in Egypt. The 13th century witnessed two more works, Jamaal al-Qurraa’ by ‘Alamud-Deen as-Sakhaawee (d. 641AH), and al-Murshid al-Wajeez fee maa Yata‘allaq bil-Qur’aan al-‘Azeez, 11 by Aboo Shaamah ‘Abdur-Rahmaan ibn Ismaa‘eel al-Maqdasee (d. 775 AH).

Badruddin az-Zarkashiy (vaf. 794 h.) XIV asrda o‘zining "al-Burhon fi ulum al-Qur’on" nomli klassik asarini yozdi. U nashr etilgan.12 XV asrda uning izidan Muhammad ibn Sulaymon al-Kofiyjiy (vaf. 873 h.) va Jaloliddin al-Balqiniy keldi; al-Balqiniy o‘zining "Mavoqi’ al-ulum min mavoqi’ an-nujum" kitobida Qur’on ilmlarining ellik xil turini aniqladi. Shu asrda Jaloliddin as-Suyutiy (vaf. 911 h.) Qur’on ilmlari sohasida ikkita kitob yozdi. Birinchisini, 872 hijriy yilda tugatib, "at-Tahbir fi ulum at-tafsir" deb nomladi. U bir ingichka jilddan iborat bo‘lib, Qur’on ilmlarining 102 ta turiga to‘xtaydi. Keyinroq u sohalarni birlashtirib va qisqartirib 80 taga keltirdi va ularni "Kitob al-Itqon fi ulum al-Qur’on" asarida batafsil yoritdi. Oxirgi matn keyingi avlod olimlari uchun ulum al-Qur’on o‘rganishda standart manbaga aylandi.

So'nggi uch asr davomida Qur'on ilmlari (‘ulum al-Qur'on) sohasida deyarli rivojlanish bo'lmadi. Biroq XX asrda yangi yozma ishlar oqimi Shayx Toohir al-Jazoiriyning 300 sahifalik "at-Tibyon fi ‘ulum al-Qur'on" asari bilan boshlandi. XX asrning o'rtalarida al-Azhar universitetining bir qator professorlari o'z fakultetlari uchun ushbu mavzu bo'yicha qisqa matnlar yozdilar. Ulardan ba'zilari keyinchalik nashr etildi. Ulardan ayniqsa mashhuri Shayx Muhammad ‘Aliy Salomaning da'vat va irshod fakultetidagi talabalar uchun yozgan "Minhoj al-Furqon fi ‘ulum al-Qur'on" asaridir. Shayx Muhammad ‘Abdul-‘Azim az-Zarqoniyning, usul ad-din fakultetida Qur'on ilmlari va hadis ilmlari bo'yicha sobiq o'qituvchisining, ikki jildli, 1000 sahifadan ortiq "Manohil al-‘Irfon fi ‘ulum al-Qur'on" asari ham shu jumladandir. XX asrning so'nggi qismida bu sohada universitet professorlari tomonidan bir qator a'lo darajadagi asarlar yozildi: Subhiy as-Solihning "Mabohith fi ‘ulum al-Qur'on", Manno‘ al-Qattonning "Mabohith fi ‘ulum al-Qur'on", Muhammad ‘Abdulloh Darozning "Madkhal ila al-Qur'on al-Karim", Muhammad Abu Shahbaning "al-Madkhal li dirosat al-Qur'on" va doktor Muhammad ibn Lutfiy as-Sabbog'ning "Lamahat fi ‘ulum al-Qur'on" asarlari.

For the next three centuries the field of ‘uloom al-Qur’aan saw little development. However in the 20th century, a new flurry of writing began with Shaykh Taahir al-Jazaa’iree’s 300-page work entitled, at-Tibyaan fee ‘Uloom alQur’aan. 14 In the mid twentieth century, a number of professors at al-Azhar University wrote concise texts on the subject of ‘uloom al-Qur’aan for their respective colleges. Some of these were later published. Among the more notable is Minhaaj al-Furqaan fee ‘Uloom al-Qur’aan 15 written for students in the College of Da‘wah wal-Irshaad by Shaykh Muhammad ‘Alee Salaamah.16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, 17 a two volume work of over 1000 pages was written by Shaykh Muhammad ‘Abdul-‘Atheem az-Zarqaanee, former lecturer of ‘uloom al-Qur’aan and ‘uloom al-Hadeeth in the College of Islaamic Disciplines (usool ad-Deen). In the latter part of the 20th century, a number of excellent works have been written in the field by university professors like Mabaahith fee ‘Uloom al-Qur’aan by Subhee as-Saalih, Mabaahith fee ‘Uloom al-Qur’aan by Mannaa‘ al-Qattaan, Madkhal ilaa al-Qur’aan al-Kareem 18 by Muhammad ‘Abdullaah Daraaz, al-Madkhal li Diraasah al-Qur’aan, 19 by Muhammad Aboo Shahbah, and Lamahaat fee ‘Uloom al-Qur’aan 20 by Dr. Muhammad ibn Lutfee as-Sabbaagh.

Bu asar Dr. M. Abdul Haq Ansari tomonidan Riyoddagi Imom Ibn Sa‘ud Islom universiteti uchun tarjima qilingan va keyinchalik Angliyada Al-Hidaayah nashriyoti tomonidan "Tafsir asoslariga kirish" nomi ostida qayta nashr etilgan.

1 It was translated by Dr. M. Abdul Haq Ansari for Imaam Ibn Sa‘ood Islamic University in Riyadh and later reprinted in England by Al-Hidaayah Press under the title, An Introduction to the Principles of Tafseer.

661 AH/1262 CE yilda tug‘ilgan; 728 AH/1327 CE yilda vafot etgan.

2 Born 661 AH/1262 CE; died 728 AH/1327 CE.

3 Lamahaat fee ‘Uloom al-Qur’aan, pp. 191-2.

3 Lamahaat fee ‘Uloom al-Qur’aan, pp. 191-2.

4 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, 16-bet.

4 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 16.

Manāhil al-‘Irfān fī ‘Ulūm al-Qur’ān, 24-25-betlar.

5 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, pp. 24-25.

6 Hukmronlik qilgan: 786–809 M. 7 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, 25-bet.

6 Ruled 786-809 CE. 7 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 25.

8 ‘Ulum al-Qur’an, 6-bet.

8 ‘Ulum al-Qur’an, p. 6.

9-raqam. Shayx az-Zarqoniy bu kitobni noto'g'ri nomlagan: "al-Burhon fi 'Ulum al-Qur'on" deb atagan, uning "Manohil al-'Irfon" asari, 1-jild, 27-28-betlar. Al-Hufiyning asarining to'g'ri nomiga murojaat qilish uchun mualliflar va ularning asarlari bo'yicha ensiklopedik ko'rsatkich, "Kashf az-Zunun", 1-jild, 242-bet, ga qarang.

9 Shaykh az-Zarqaanee mistakenly entitled it, al-Burhaan fee ‘Uloom al-Qur’aan, in his book Manaahil al-‘Irfaan, vol. 1, p. 27-8. See the encyclopedic index of authors and their works, Kashf ath-Thunoon, vol. 1, p. 242, for reference to the correct title of al-Hoofee’s work.

10. Bu kitob Misrdagi Dor al-Kutub al-Misriyya kutubxonasida mavjud.

10 It is available in Daar al-Kutub al-Misreeyah, Egypt.

11-son. Tahrir qildi: Tayyaar Qoolaaj. Nashr etdi: Beyrut, Daar Saadir, 1975.

11 Edited by Tayyaar Qoolaaj and published in Beirut by Daar Saadir, 1975.

12-son. Muhammad Abul-Fadl Ibraaheem tahriri ostida nashr etilgan, Misrda Ibraaheem ‘Eesaa al-Baabee al-Halabee nashriyoti tomonidan chop etilgan, 1972 yil (1391 hijriy) ikkinchi nashr.

12 Edited by Muhammad Abul-Fadl Ibraaheem, published in Egypt by Ibraaheem ‘Eesaa alBaabee al-Halabee Press, 2nd edition in 1972 (1391 AH).

13 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, 27–30-betlar.

13 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, pp. 27-30.

14 1915 yilda (1334 hijriy) Misrda al-Manor nashriyoti tomonidan "at-Tibyaan li ba‘d alMabaahith al-Muta‘allaqah bil-Qur’aan" nomi ostida nashr etilgan.

14 Published in Egypt by al-Manaar Press in 1915 (1334 AH) under the title, at-Tibyaan li ba‘d alMabaahith al-Muta‘allaqah bil-Qur’aan.

15 Ushbu kitob "Jawaahir al-Bayaan fee ‘Uloom al-Qur’aan" nomi ostida nashr etilgan.

15 Published under the title, Jawaahir al-Bayaan fee ‘Uloom al-Qur’aan.

16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, 31-bet.

16 Manaahil al-‘Irfaan fee ‘Uloom al-Qur’aan, p. 31.

17-son. Misr shahrida, Dor Ihyo al-Kutub al-Arabiyya tomonidan nashr etilgan, 3-nashr, 1953-yil.

17 Published in Egypt by Daar Ihyaa al-Kutub al-‘Arabeeyah, 3rd ed., 1953.

18-raqam. Beyrutda Daar al-Qalam nashriyoti tomonidan 1971-yilda nashr etilgan.

18 Published in Beirut by Daar al-Qalam Press, 1971.

1973-yilda Misrda nashr etilgan.

19 Published in Egypt in 1973.

20-son. Beyrutda al-Maktab al-Islaamee tomonidan nashr etilgan, 3-nashr, 1990.

20 Published in Beirut by al-Maktab al-Islaamee, 3rd ed., 1990.