{"id":15616,"date":"2021-05-26T09:42:19","date_gmt":"2021-05-26T04:42:19","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=15616"},"modified":"2021-05-26T09:42:19","modified_gmt":"2021-05-26T04:42:19","slug":"misrdagi-sahihul-buxoriy-maktabi-sahihul-buxoriy-misr-o%ca%bblkasiga-qanday-kirib-borgan","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=15616&lang=oz","title":{"rendered":"MISRDAGI \u201cSAHIHUL BUXORIY\u201d MAKTABI \u201cSahihul Buxoriy\u201d Misr o\u02bblkasiga qanday kirib borgan?"},"content":{"rendered":"

D<\/strong>arhaqiqat, musulmonlar o\u02bbzlaridan oldingi ummatlardan hech biriga berilmagan o\u02bbzlariga xos buyuk xislat va fazilat sohibidirlar. U ham bo\u02bblsa, isnoddir.[1]<\/sup><\/a>\u00a0Shuning uchun har bir avlod vakillari o\u02bbzlaridan keyingilarga ilmni isnod orqali naql qilib berishgan.<\/strong><\/span><\/p>\n

Isnod borasida Ibn Sirin (vaf.110\/728) bunday degan: \u201cHaqiqatan, bu ilm dindir. Shunday ekan, siz o\u02bbz diningizni kimdan o\u02bbrganayotganingiz haqida o\u02bbylab ko\u02bbring\u201d.[2]<\/sup><\/a><\/span><\/p>\n

Yana: \u201cOldinlari isnod haqida so\u02bbramas edilar. Fitnalar paydo bo\u02bblgach, bizga roviylaringiz ismlarini aytib bering, deyiladigan bo\u02bbldi. Agar Ahli sunnadan bo\u02bblsalar, hadislari qabul qilinar, agar bid\u02bcat ahllaridan bo\u02bblsalar, hadislari qabul qilinmas edi\u201d,[3]<\/sup><\/a>\u00a0degan.<\/span><\/p>\n

Sufyon Savriy (vaf.161\/778) shunday degan: \u201cIsnod mo\u02bbminning qurolidir. Agar unda qurol bo\u02bblmasa, nima bilan jang qiladi?!\u201d.[4]<\/sup><\/a><\/span><\/p>\n

Yana: \u201cIsnod hadisning ziynatidir. Bas, unga e\u02bctiborli bo\u02bblgan kishi saodatli insondir\u201d, degan.<\/span><\/p>\n

Imom Shofi\u02bciy (vaf.204\/819) shunday degan: \u201cIsnodsiz hadis talab qilgan kishining misoli tunda o\u02bbtin teruvchi kishi kabidir. U o\u02bbzi bilmagan holda ichida ilonlari bor bo\u02bblgan bir bog\u02bb o\u02bbtin ko\u02bbtarib olgan bo\u02bbladi\u201d.[5]<\/sup><\/a><\/span><\/p>\n

Abdulloh ibn Muborak (vaf.181\/797): \u201cIsnod dindandir. Agar isnod bo\u02bblmaganida istagan odam istagan gapini gapirib yurgan bo\u02bblar edi\u201d,[6]<\/sup><\/a>\u00a0degan.<\/span><\/p>\n

Ulamolar isnod masalasida Rasululloh sollallohu alayhi vasallamdan rivoyat qilingan hadislar bilan cheklanib qolmadilar, balki sahobalar va tobi\u02bciylarning so\u02bbzlarida ham unga tayanib ish tutdilar. Alloma shayx Abdurahmon Muallimiy rahimahulloh Ibn Abu Hotim Roziyning \u201cAl-Jarh vat Ta\u02bcdil\u201d nomli kitobiga yozgan muqaddimasida shunday yozadi: \u00abInson o\u02bbz dini va dunyosi uchun ko\u02bbpgina bilimlarga muhtoj bo\u02bbladiki, ularni xabarlar orqali bilib olishdan boshqa hech bir yo\u02bbli yo\u02bbqdir. Agar ana shu xabarlarda rost va yolg\u02bbon, haq va botil, to\u02bbg\u02bbrilik va xato voqe bo\u02bblgani uchun ham inson ularni bir-biridan ajratib olishga majburdir.<\/span><\/p>\n

Alloh taolo bizlarga rostgo\u02bby salaflarni nasib etgan ekanki, ular Rabbimizning Kitobi, Payg\u02bbambarimizning sunnati, sahobalarning so\u02bbzlari, qozilarning hukmlari, faqihlarning fatvolarini, til va adabiyotni, she\u02bcriyat, tarix va boshqalarni yoritib berishda bizga kerak bo\u02bbladigan barcha xabarlarni biz uchun saqlab keldilar. Ular o\u02bbsha xabarlarni isnod bilan keltirishni o\u02bbzlariga lozim tutdilar va keyingilarga ham shuni lozim qilib qo\u02bbydilar.<\/span><\/p>\n

Ular roviylarning holatlarini o\u02bbrganib chiqdilarki, bu narsa xabarlarni tekshirishda katta yordam beradi. Ular o\u02bbsha xabarlarni biz uchun saqlab keldilar.<\/span><\/p>\n

Ular roviylarning holatlarini o\u02bbrganib chiqib, har bir roviyga uning o\u02bbziga munosib bo\u02bblgan hukmni berdilar. Rivoyat qilgan xabarini olib, xujjat qilsa bo\u02bbladigan roviylar bilan boshqalarning o\u02bbrtasini ajratib berib ketdilar\u2026<\/span><\/p>\n

Ular xabarlarning o\u02bbzini ham tanqidiy o\u02bbrganib chiqdilar va ular orasidan sahihlarini biz uchun ajratib olib, o\u02bbzlarining sahih kitoblariga kiritib ketdilar. Zohiri sahih ko\u02bbringan xabarlarni ham o\u02bbrganib chiqdilar. Ular o\u02bbzlaridagi ulkan ilm boyligi, daqiq tushunchalari bilan ularni sahihlikdan chiqarib yuboradigan illatlarni o\u02bbrgandilar. Keyinroq o\u02bbsha illatlarni tushuntirib, xabarlarning sahihligiga xalal beradigan jihatlarni bayon qilib, ular haqida illatlarga oid asarlar bitdilar. Bundan tashqari ular yolg\u02bbon xabarlarni yo\u02bbqotishga urindilar va biror rivoyatning yolg\u02bbonligi yoki zaifligini dalillar orqali ko\u02bbrsatib berish uchungina ularni naql qildilar. Ulardan keyin kelgan hadis ulamolari bu borada yengillik yo\u02bblini tutib, o\u02bbzlari eshitgan har qanday xabarni rivoyat qilib ketdilar va ularning darajalarini bayon qilib, hukmini odamlarning o\u02bbzlariga qoldirdilar. Chunki bu paytga kelib, xabarlarning darajasini aniqlashtiradigan qonun-qoidalarga asos solib bo\u02bblingan, uning alomatlari to\u02bbliq belgilab berilgan edi\u00bb.[7]<\/sup><\/a><\/span><\/p>\n

Yuqorida o\u02bbtganlarga ko\u02bbra, hadis bu \u2013 sanad[8]<\/sup><\/a>\u00a0bilan naql qilishdir. Chunki u dinning asoslaridan biridir.<\/span><\/p>\n

Naql qilinayotgan har qanday xabarning qabul qilinish-qilinmasligi o\u02bbsha sanadga bog\u02bbliqdir. Xabarning matnini o\u02bbrganib chiqish undan keyingi o\u02bbrinda turadi. Binobarin, agar sanad to\u02bbg\u02bbri bo\u02bblib, unda xabarning matniga futur yetkazadigan illat mavjud bo\u02bblmasa, bunday xabarni naql qilish durustdir. Aks holda uni naql qilish to\u02bbg\u02bbri ish emas. Naql qilingan xabarlarning har biri bilan xuddi shu me\u02bcyorga asosan ish ko\u02bbriladi.<\/span><\/p>\n

Sahobalar, tobi\u02bciylar va ulardan keyingi salafi solihlar hadis va hadis ilmiga doir barcha fanlarga ana shunday yondashganlar. Shuning uchun ham roviylar va muhaddislar Yer yuzida tarqalib hadislarning sanadlari bilan matnlari ustida izlanishlar olib borganlar. Mustalahul hadis, roviylar tabaqasi, jarh va ta\u02bcdil,[9]<\/sup><\/a>\u00a0roviylar bibliografiyasi kabi ilmlar ana shundan kelib chiqqan. Bundan maqsad hadislarni har qanday o\u02bbzgartirishlardan xoliligicha saqlab qolish va bu borada aniqlik bilan harakat qilish bo\u02bblgan.\u00a0<\/span><\/p>\n

Ular hadislarning matnlarini saqlab qolishda ulkan mehnatlar qilishgan. Ularning qabul qilish-qilinmasligi, sahih-sahihmasligi yuzasidan hukm chiqarish uchun ma\u02bclum shartlarni ishlab chiqishgan. Jumladan, hadis sahih va maqbul bo\u02bblishi uchun uning roviysi o\u02bbsha hadisni xotirasida yoki kitobida saqlab qo\u02bbygan bo\u02bblishi lozim bo\u02bblgan. Odatda muhaddislar har ikkala shartga ham amal qilishgan, ya\u02bcni avval hadislarni yozib olib, so\u02bbng yodlaganlar.<\/span><\/p>\n

Asta-sekin hadis kitoblari yozila boshlagan va bu ish keng tarqalgan. Asar egasi o\u02bbzi yozib olgan hadislarni kitobning o\u02bbzidan o\u02bbqib, odamlarga rivoyat qiladigan bo\u02bblgan. Odamlar undan hadis eshitish, qo\u02bblidagi kitobdan nusxa ko\u02bbchirish uchun uzoq va yaqin yurtlardan muhaddisning huzuriga oqib kelishgan.<\/span><\/p>\n

Imom Buxoriyning \u201cAl-Jomi\u02bc as-Sahih\u201d asari tarix davomida og\u02bbzaki naql qilish va nusxalari qo\u02bblma-qo\u02bbl bo\u02bblish orqali mutavotir yo\u02bbl bilan bizga qadar yetib kelgan. Bu haqda Muhammad ibn Yusuf Firabriy bunday degan: \u201cMuhammad ibn Ismoilning \u201cSahih\u201d kitobini (uning o\u02bbz og\u02bbzidan) to\u02bbqson ming kishi eshitgan. Uni mendan boshqa rivoyat qiladigan hech kim qolmadi\u201d.[10]<\/sup><\/a><\/span><\/p>\n

Imom Buxoriyning og\u02bbzidan hadis eshitgan kishilar eshitish va og\u02bbzaki naql qilish bilan cheklanib qolishmagan, balki uning (Imom Buxoriyning) hadislarini alohida bir kitob qilib yozib borishgan. Bundan maqsad \u201cSahihul Buxoriy\u201dning o\u02bbzlarida mavjud yozma nusxasini Imom Buxoriyning og\u02bbzidan eshitgan og\u02bbzaki nusxalariga qo\u02bbshib, ularni Imom Buxoriyning o\u02bbzidagi nusxaga solishtirib ko\u02bbrish bo\u02bblgan. Bu bilan ular qo\u02bbllaridagi nusxalarda mavjud bo\u02bblgan nuqsonlarni tuzatib olishni istaganlar. Nusxa ko\u02bbchirish, solishtirib ko\u02bbrish va Imom Buxoriyning o\u02bbzidagi nusxaga muvofiqlashtirish ishlari nihoyasiga yetganidan so\u02bbng ularni alohida nusxa qilib yozishgan.<\/span><\/p>\n

\u00a0<\/p>\n

Imom Buxoriydan qilingan rivoyatlarning eng mashhurlari:<\/strong><\/span><\/p>\n

Imom Buxoriydan qilingan rivoyatlarning eng mashhurlari uchtadir. Ular:<\/span><\/p>\n

Birinchisi: Ibrohim ibn Ma\u02bcqil Nasafiy (vaf.295\/908) rivoyati.<\/span><\/p>\n

Mazkur rivoyat Abu Solih Xalaf ibn Muhammad Xayyom[11]<\/sup><\/a>\u00a0orqali mashhur bo\u02bblgan. Undan buyuk imom Abu Sulaymon Xattobiy (vaf. 388\/998) rivoyat qilgan. Xattobiyning \u201cA\u02bclom al hadis\u201d (buyuk muhaddislar) nomli asari Ibrohi ibn Ma\u02bcqil Nasafiyning rivoyatida asos hisoblanadi.<\/span><\/p>\n

Ikkinchisi: Hammod ibn Shokir Nasafiy (vaf.311\/923) rivoyati.\u00a0<\/span><\/p>\n

Mazkur rivoyatda kelgan hadislar soni Firabriyning rivoyatida kelgan hadislardan ikki yuzta kamdir. Ushbu rivoyat ikki yo\u02bbl bilan yetib kelgan:<\/span><\/p>\n

    \n
  1. Bakr ibn Muhammad Ja\u02bcfar rivoyati.<\/span><\/li>\n
  2. Ahmad ibn Muhammad ibn Rumayh Nasaviy rivoyati.<\/span><\/li>\n<\/ol>\n

    Bayhaqiy o\u02bbzining \u201cas-Sunan al-Kubro\u201d asarida ustozi Abu Abdulloh Hokimdan, u Ahmad ibn Muhammad ibn Rumayhdan, u Hammod ibn Shokirdan, u esa Imom Buxoriydan rivoyat qilish orqali mazkur ikkinchi rivoyat yo\u02bblidan ko\u02bbp naql qilgan.<\/span><\/p>\n

    Uchinchisi: Abu Abdulloh Firabriy (231\/845-320\/932) rivoyati.<\/span><\/p>\n

    Abu Abdulloh Firabriy \u201cAl-Jomi\u02bc as-Sahih\u201dni uning muallifi imom Abu Abdulloh Buxoriyning o\u02bbzidan bir necha marta eshitgan. Hatto ayrim manbalarda uning ikki marta \u2013 birinchisi 248 yili Farabr shahrida, ikkinchisi 252 yili Buxoroda eshitgani zikr qilingan.[12]<\/sup><\/a>\u00a0Firabriy mazkur asarni uch marta, ya\u02bcni 253, 254 va 255 yillari Imom Buxoriyning o\u02bbzidan eshitgani ham aytiladi.[13]<\/sup><\/a><\/span><\/p>\n

    \u201cSahihul Buxoriy\u201d asari islom ulamolari nazdida Qur\u02bcondan keyingi eng ishonchli manbadir. Chindan ham bu asar islomning ahkomlari, ta\u02bclimoti va tartibotlarini o\u02bbzida eng ko\u02bbp jamlagan, Payg\u02bbambar sollallohu alayhi vasallamning zamonlariga eng yaqin zamonda vujudga kelgan asarlardan biridir.[14]<\/sup><\/a><\/span><\/p>\n

    Darhaqiqat, odamlar bu asarni bir-birlaridan eshitganlar. Uni muallifning o\u02bbzidan eshitib yod olish uchun Buxoroga safar qilganlar. Shuning uchun ham uni to\u02bbqson ming kishi eshitgan. \u201cSahihul Buxoriy\u201dni eshitgan ana o\u02bbsha insonlar orasida Imom Firabriy ham bor edi. Uning \u201cSahihul Buxoriy\u201dni qilgan rivoyati Allohning izni bilan mashhurlikka erishdi.<\/span><\/p>\n

    Imom Firabriy rivoyatining boshqa rivoyatlardan farqli jihatlari va mashhurlik sabablari:<\/span><\/p>\n

    Birinchisi: Firabriydagi odillik, xotiraning kuchliligi hamda ulamolarning unga aytgan maqtovlari.<\/span><\/p>\n

    Ikkinchisi: Firabriyning nusxasi to\u02bbliq va mukammalligi, ichida nuqsonlari yo\u02bbqligi.<\/span><\/p>\n

    Uchinchisi: Firabriy o\u02bbzidagi bu nusxani Imom Buxoriyning qo\u02bblida bo\u02bblgan asl nusxadan ko\u02bbchirib olganligi.<\/span><\/p>\n

    To\u02bbrtinchisi: Imom Buxoriy vafotidan keyin ham uzoq vaqtga qadar saqlanib qolgani e\u02bctiboridan Firabriyning sanadi oliyligi.<\/span><\/p>\n

    Beshinchisi: Firabriy uni Imom Buxoriyning o\u02bbzidan eshitganligi.<\/span><\/p>\n

    \u00a0<\/p>\n

    \u201cSahihul Buxoriy\u201dni Firabriydan rivoyat qilganlar:<\/strong><\/span><\/p>\n

    \u00a0<\/strong>Odamlar imom Firabriydan \u201cSahihul Buxoriy\u201dni yod olish yoki yozib olish uchun dunyoning turli taraflaridan oqib kelganlar. Ularning eng mashhurlari quyidagilar deb ayta olamiz:<\/span><\/p>\n

      \n
    1. Imom, muhaddis Abu Is\u02bchoq Ibrohim ibn Ahmad ibn Ibrohim ibn Ahmad ibn Dovud Balxiy Mustamliy (vaf. 376\/986). U Firabriydan \u201cSahihul Buxoriy\u201dni 314 yili eshitgan.<\/span><\/li>\n
    2. Abu Muhammad Abdulloh ibn Ahmad ibn Hammuyah ibn Yusuf ibn A\u02bcyun Hammaviy, Saraxs xatibi (vaf. 381\/991).<\/span><\/li>\n
    3. Abu Haysam Muhammad ibn Makkiy ibn Muhammad ibn Makkiy ibn Zuro\u02bc Kashmihaniy (vaf. 389\/999).<\/span><\/li>\n
    4. Abu Ali Muhammad ibn Umar ibn Shabbuyah Shabbaviy Marvaziy.<\/span><\/li>\n
    5. Abu Ali Said ibn Usmon ibn Said ibn Sakan Misriy Bazzoz (vaf.353\/964).<\/span><\/li>\n
    6. Abu Zayd Muhammad ibn Ahmad ibn Abdulloh ibn Muhammad Marvaziy (vaf.371\/981).<\/span><\/li>\n
    7. Abu Ahmad Muhammad ibn Muhammad ibn Yusuf ibn Makkiy Jurjoniy (vaf.373\/983 yoki 374\/984).<\/span><\/li>\n<\/ol>\n

      (davomi bor)<\/strong><\/em><\/span><\/p>\n

      \u00a0<\/p>\n

      [1]<\/sup><\/a>\u00a0Isnod: hadisning roviylarini bir-biriga ulash; hadisni aytuvchiga bog\u02bblash. Al-Qomus. Arabcha-o\u02bbzbekcha qomusiy lug\u02bbat. 3-jild, 568-bet.<\/span><\/div>\n
      [2]<\/sup><\/a>\u00a0Uni imom Muslim \u201cAl-Jomi\u02bc as-Sahih\u201dning muqaddimasi, 1-jild, 11-betida rivoyat qilgan.<\/span><\/div>\n
      [3]<\/sup><\/a>\u00a0O\u02bbsha manba.<\/span><\/div>\n
      [4]<\/sup><\/a>\u00a0Sharafu ahlil hadis, 42-bet. Fathul mug\u02bbis, 3-jild, 331-bet. Ibn Hibbon uni \u201cKitobul majruhin\u201d (1-jild, 27-beti)da rivoyat qilgan.<\/span><\/div>\n
      [5]<\/sup><\/a>\u00a0Fathul mug\u02bbis, 3-jild, 331-bet.<\/span><\/div>\n
      [6]<\/sup><\/a>\u00a0Xatib Bag\u02bbdodiy. Sharafu ahlil hadis, 41-bet. Sahihi Muslim bi sharhin-Navaviy, 1-jild, 77-bet.<\/span><\/div>\n
      [7]<\/sup><\/a>\u00a0Qarang: Ibn Abu Hotimning \u201cAl-jarh vat ta\u02bcdil\u201d asari muqaddimasi, 1-2-betlar.<\/span><\/div>\n
      [8]<\/sup><\/a>\u00a0Sanad: hadis roviylari silsilasi. Isnod: hadisning roviylarini bir-biriga ulash; hadisni aytuvchiga bog\u02bblash. Al-Qomus. Arabcha-o\u02bbzbekcha qomusiy lug\u02bbat. 3-jild, 569-bet.<\/span><\/div>\n
      [9]<\/sup><\/a>\u00a0Jarh va ta\u02bcdil: hadis roviysi haqida uning rostgo\u02bbylik (ishonarlilik) va xolislik darajasiga ko\u02bbra hukm chiqarish. Isnod: hadisning roviylarini bir-biriga ulash; hadisni aytuvchiga bog\u02bblash. Al-Qomus. Arabcha-o\u02bbzbekcha qomusiy lug\u02bbat. 1-jild, 395-bet.<\/span><\/div>\n
      [10]<\/sup><\/a>\u00a0Tarixu Bag\u02bbdod, 2-jild, 12-bet.<\/span><\/div>\n
      [11]<\/sup><\/a>\u00a0Uning tarjimai holini bilish uchun qarang: \u201cSiyaru a\u02bclomin-nubalo\u201d, 16-jild, 70-bet. 16-jild, 204-bet. \u201cMezon al e\u02bctidol\u201d, 2-jild, 185-bet. \u201cLisonul mezon\u201d, 2-jild, 771-bet. \u201cAn-nujum az-zohira\u201d, 4-jild, 64-bet. \u201cShazarot az-zahab\u201d, 3-jild, 39-bet.<\/span><\/div>\n
      [12]<\/sup><\/a>\u00a0Taqyidul muhmal, 1-jild, 64-bet.<\/span><\/div>\n
      [13]<\/sup><\/a>\u00a0O\u02bbsha asar, 26-bet.<\/span><\/div>\n
      [14]<\/sup><\/a>\u00a0Abdulhay Kattoniy. At-tanvih val ishoda bi maqomi rivoyati Ibn Saoda.<\/span><\/div>\n

      \u00a0<\/p>\n

      Otabek MUHAMMADIYEV<\/strong><\/span><\/div>\n
      Imom Buxoriy xalqaro ilmiy-tadqiqot markazi direktori o\u02bbrinbosari<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

      Darhaqiqat, musulmonlar o\u02bbzlaridan oldingi ummatlardan hech biriga berilmagan o\u02bbzlariga xos buyuk xislat va fazilat sohibidirlar. U ham bo\u02bblsa, isnoddir.[1]\u00a0Shuning uchun har bir avlod vakillari o\u02bbzlaridan keyingilarga ilmni isnod orqali naql qilib berishgan. Isnod borasida Ibn Sirin (vaf.110\/728) bunday degan: \u201cHaqiqatan, bu ilm dindir. Shunday ekan, siz o\u02bbz diningizni kimdan o\u02bbrganayotganingiz haqida o\u02bbylab ko\u02bbring\u201d.[2] Yana: \u201cOldinlari …<\/p>\n","protected":false},"author":1,"featured_media":15614,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMISRDAGI \u201cSAHIHUL BUXORIY\u201d MAKTABI \u201cSahihul Buxoriy\u201d Misr o\u02bblkasiga qanday kirib borgan? - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/bukhari.uz\/?p=15616&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MISRDAGI \u201cSAHIHUL BUXORIY\u201d MAKTABI \u201cSahihul Buxoriy\u201d Misr o\u02bblkasiga qanday kirib borgan? - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Darhaqiqat, musulmonlar o\u02bbzlaridan oldingi ummatlardan hech biriga berilmagan o\u02bbzlariga xos buyuk xislat va fazilat sohibidirlar. U ham bo\u02bblsa, isnoddir.[1]\u00a0Shuning uchun har bir avlod vakillari o\u02bbzlaridan keyingilarga ilmni isnod orqali naql qilib berishgan. Isnod borasida Ibn Sirin (vaf.110\/728) bunday degan: \u201cHaqiqatan, bu ilm dindir. 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