Quronro ba ravishhoi mukhtalif tafsir kardaand. Ravishi nakhustin dar tafsiri Quron tafsir ba manqul ast va on hamon ravishi tafsir dar asosi hadishoest, ki az zaboni Payombari islom (s) naql shuda. Masalan, az u pursidand, ki «Salatulvusto» dar oyati zer: 5^11 ^“^'(surai Baqar, oyati 238) kadom ast? Farmud: «Namozi asr».Az in qabil tafsirho ziyodand va dar majmuai hadishoi sahehi shashgonai ahli sunnat va kitobhoi rivoyatu akhbori shia az onho farovon metavon paydo kard. Dar «Saheh»-i Bukhori bobi makhsuse baroi chunin hadishoi saheh oid ba tafsiri Quron judo karda shudaast. CHunin ravishi tafsiri Quronro dar kitobhoi tarjumai holi paygambar «Sirotunnabi» niz[1] metavon yoft.
Nogufta namonad, ki bo mururi zamon dar zaminai tafsir ba manqul tafsirhoi vazi (yane sokhtavu qalbaki) niz ziyod paydo shudand va muhaddison baroi shinokhti chunin hodisahoi saheh az hadishoi qalbaki bisyor kushidaand.
Duvumin ravishi tafsiri Quroni majid tafsir ba ijtihod (yo tafsir ba ray) meboshad. Dar in ravishi tafsirk mufassir (tafsikunanda) dar surati vorid budan ba nozukihoi zaboni arabi-sarfu nahvi on, donistani ashor va khitobahoi arabii pesh az islom (ki davrai johiliya nom dorad) va hamchunin bo doshtani malumot az sharoit va asbobi nuzuli oyati Quroni az peshi khud ijtihod mekard. Aliasgari Halabi bo istinod ba «Muqaddima»-i Ibn Haldun qayd namudaast, «ki bisyore az sahoba monandi Ibni Abbos va Ibni Masud oyathoi quroniro ba hamin tartib tafsir kardaand».
Vale chunonki dar bolo qayd shud, mukholifoni chunin ravishi tafsir niz kam nabudand. Dar zaminai in ravishi tafsir niz tafsirhoi ziyode ba miyon omadand, ki har yake az mavqei ilmi khud: nahvi az mavqe sarfu nahv, faqeh az mavqei masoili fiqhi, faylasufu mutakallim az mavqei maktabu mazhabi falsafii khud ba tafsiri Quron dast zadand. Nihoyat baze masoili ilmiyu mazhabiro na tobei avomiri quroni, balki Quronro tobei masoili hayotii khud kardand.
Dar har surat metavon guft, ki ravishi tafsir ba ray beshtar ba peshrafti ilm va falsafa kumak namudaast, chunki manba va masdari ravishi avval dar tafsir akhbor va hadisho yo ba tarzi kulli naqli budaast vale manba va masdari ravishi duvum, istinbot va ijtihod ba rayi shakhsi, yane az tariqi muhokima, muqoisa va mutolia bo istifoda az aqli shakhsi bo tavajjuh ba manquloti mavjud berun kashidani manist. Az in ru, manbai ravishi duvum aql ast va onro ravishi aqli niz menomand.
YAke az ravishhoi maruf ravishi tafsiri Quron dar asosi manobei isroiliyot budaast. Az in manobe aksari mufassiron istifoda kardaand. CHunonki malum ast dar Quron bisyor oyathoe, az jumla dar mavridi ofarinishi olam va Odam, sarguzashtu qissahoi paygambaron va gayra hastand, ki dar sarchashmahoi isroilk: kitobhoi «Ahdi qadim» va «Ahdi jadid» va digar manbahoi dini yahudiya va nasroniya ba tafsili beshtar joy dorand. In ast, ki mufassiron baroi bayoni oyathoi quroni, ki gohe ba tariqi mukhtasar yo ishorae az onho yod kardaast ba manbai isroiliyot ruy meovardand. Bisyore az in chunin mufassiron musalmon khud qablan az ahli kitob budaand.
Ibn Haldun dar «Muqaddima» (s. 490-491) guyad: beshtari in ahli kitob ahli Himyar budand, ki har chand islom ovarda budand, ammo dar borai umure, ki ba ahkom shariat marbut nabud, ba etiqodi sobiqi khud boqi monda budand, ba vija rivoyote, ki marbut ba ogozi ofarinish, havodisi kutubi muqaddas va jangho va khunreziho (malohim) va juz inho budand. Va az in guruh, ba vija Kabulakhbor, Vahb ibni Munabbah va Abdulloh ibni Salom dar tafosiri islomy shuhrat yoftaand.
Nihoyat az zaruriyote, ki donistani on mufassiri Quronro lozim ast yak zumra ilmhoi digar az qabili sarfu nahvi araby, usuli qalom, usuli fiqh, ilmi jadal va fiqh va hadis va akhbor va ashori arab (makhsusan ashori davrai johiliya) va qasasulanbiyo va chand ilmi digar ast.
CHunonki qablan ishora kardem tafsirho az jihati mavzu gunogunand: barkhe az tafsirho beshtar janbai zabony, sarfiyu nahvy, baze adaby, barkhe digar ba masoili huquqy (fiqhk) va hikmatu kalomy tavajjuh kardaand, baze tavajjuh tanho ba sharhu bayoni qissaho karda, digare tavajjuh ba umqi Quron, manoi botinii on kardaand. Hulosa, ravishhoi gunoguni tafsir mavjudand, ki maruftarini onho: tafsiri Quron ba Quron, tafsirhoi ijtihodi, tafsirhoi mavzui, tafsirhoi tatbiqi, tafsirhoi asri, tafsirhoi tarikhi, tafsirhoi falsafi, tafsirhoi adabi, tafsirhoi kalomi, tafsirhoi fiqhi, tafsirhoi irfoni, tafsirhoi ijtimoi, tafsirhoi ilmi, tafsirhoi hidoyati va tarbiyati meboshand.[2] Tozatarin ravishho dar tafsiri Quron ravishi tafsiri mavzui, tafsiri asri, tafsiri tatbiqi va tafsirhoi ilmi meboshand.
Ba navi tafsiri maonk-tavil, ki shinokhti manii botinii oyoti Quron ast, chunonki guftem, botiniyon: ahli shia, ismoiliya va ahli tasavvuf mayl doshtand. Onho dar hamin zamina ahdofi siyosii khudro matrah namuda, ba vasilai tavili Quron alayhi mukholifoni khud muboriza ogoz kardand. Az in ru, tafsirho ba gayr az sarchashmai mazhabiyu dini, ilohiyotivu falsafi, adabiyu farhangi budan, yake az sarchashmahoi ideologiyu siyosii quvvahovu ahzobi mukholifi dokhili islomi niz budaand.
Tafsiri Quron hamchun ilm to imruz niz ahamiyati khudro gum nakardaast. Va hanuz ehtiyoji farovon ba on vujud dorad. Dar davrai nav va navtarini tarikhi mamlakathoi islomi, alalkhusus az davrai ba vujud omadani nahzati islohi islom, tafsirhoi ziyode bo tavajjuh ba muqtazoi zamon, chunonki badan khohem did, az tarafi ulamoi islom, navishta shudaand va hanuz niz in amal idoma dorad.
CHunonki alloma Ahmadi Donish farmuda, «yake az ejozi Kalomi majid va hadisi Rasuli vahid in ast, ki maonii maqsuda az kalomi mujaznizomi ilohi va ahodisi qudsii oyoti hazrati risolatpanohi muvofiqi zamonu makon dar har vaqte mustakhrij va mustanbit shavad va to nafkhai sur chandon tafsir dar kalom va sharh dar hadis kunand, ki maonii on dar zamiri hej yak az mufassirin va muhaddisini sobiq khutur nakarda bud… va on chi mufassiron dar bayoni zohiri alfozu maoni va atvori fasohat va mavoridi kalom navishtaand, ba qadri afhom va madoriki khudashon boshad va bar hasbi istedodi khudi onho buvad vagarna Quron bas azimushan ast. Manii Kuroni karim chunin nest,\ki\ makhsus ba vajhe boshad va digar vajhro shomil nagardad. YO in ki ikhtisos ba qavme doshta boshad, yo on ki mukhtas ba holate tanho boshad, yo ikhtisos ba vaqte va zamone, yo aqlu makone donista boshad, zero ki Kalomi khudoi hamesha zinda ast va monandi darakht meva dorad, dar har on samar medihod ba izni Hudo».[3]
SHinokhti Quroni Majid chunonki dar matni iqtibosshuda barmeoyad to okhirzamon, to sado dodani suri Isrofil anjom napazirad va dar har zamone va makone muvofiq bo niyozho va talaboti on az Quron manihoi tozae istinbot shavand, ki dar fikri mufassironi guzashta roh nayofta, guzar nakarda budand va metavon guft nametavonistand guzar kunand, chunki sharoitu muqtaziyoti on davraho digar bud. Imruz zamone rasidaast, ki tafsirsoi nave muvofiq bo sharoiti zamon va muqtazoi on navishta shavad. Behtar az on chi Asmadi Donish guftaast, dar borai on ki Quronro boyad tibqi muqtazoi zamon va dar sathi fahmishu donishi asr tafsir kard, kase naguftaast. Hulasa, maorifi islomi, ki dar Quron mastur ast, boyad az tiriqi tafsir vobasta ba muqtazoi har davru zamon berun kashida meshavad. Alalkhusus imruz niyoz ba shinokhti ahkomi siyosiyu huquqii islom, tafsiru tavili on az didgohi ijtimoivu akhloqk, ilmk, siyosk khele ziyod ast va in khud niyoz ba mujtahidon va mufassironi ogohu oshno bo ilmi tafsirro taqozo mekunad.
[1] Islam: Ensiklopedicheskiy slovar.-M.: Nauka. 1991.s. 232-233
[2] Mufassal oid ba mohiyati ravishhoi tafsir nigared ba «Donishnomai Quron va quronpajusk». Ba kushishi Basouddin Hurramshosk. Jildi avval «Dustoni Nosid», Tesron, 1377, s.647-652
[3] Ahmadi Donish. Navodirulvaqoe. Kitobi 1- «Donish»:Dushanbe- 1988.s.31.