{"id":15626,"date":"2021-05-27T09:38:56","date_gmt":"2021-05-27T04:38:56","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=15626"},"modified":"2021-05-27T09:38:56","modified_gmt":"2021-05-27T04:38:56","slug":"nishopur-fitnasi-yoxud-xolqu-af%ca%bcolil-ibod-asarining-yozilish-tarixi-va-sabablari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=15626&lang=oz","title":{"rendered":"NISHOPUR FITNASI YOXUD \u201cXOLQU AF\u02bcOLIL IBOD\u201d ASARINING YOZILISH TARIXI VA SABABLARI"},"content":{"rendered":"

Imom Buxoriy qalamiga mansub bu asarning to\u02bbliq nomi \u201cXolqu af\u02bcolil ibod varraddu alal jahmiyati va as\u02bchabit ta\u02bctil\u201d (\u201cBandalar fe\u02bcllarining yaratilganligi hamda jahmiylar va as\u02bchobi ta\u02bctil (Alloh taoloning ayrim sifatlarini inkor qiluvchilar)ga raddiyalar\u201d) bo\u02bblib, u asosan botil aqidalar va noto\u02bbg\u02bbri e\u02bctiqodlarga raddiyalardan iborat. Asar o\u02bbn bir bobdan iborat bo\u02bblib, unda 432 ta, takrorlanganlari bilan 628 ta hadis keltirilgan.<\/span><\/p>\n

\u00a0\u201cXolqu af\u02bcolil ibod\u201d asarini musannifdan Yusuf ibn Rayhon ibn Abdussomad va Imom Abu Abdulloh Muhammad ibn Yusuf Firabriy[1]<\/a>\u00a0rivoyat qilgan.<\/span><\/p>\n

Asarda avval botil e\u02bctiqoddagilarning so\u02bbzlari va da\u02bcvolari, o\u02bbz botil fikrlarini qo\u02bbllab-quvvatlash maqsadida oyatlarni asl ma\u02bcnosidan boshqa ma\u02bcnolar bilan noto\u02bbg\u02bbri ta\u02bcvil qilib keltirgan dalillari rivoyat qilinib, so\u02bbng bunday fikr va qarashlar noto\u02bbg\u02bbri ekani Qur\u02bcon oyatlari va tafsiri, Rasululloh sollallohu alayhi vasallamning hadislari bilan asosli ravishda isbotlab berilgan.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n

Imom Buxoriy Qur\u02bcon oyatlarini noto\u02bbg\u02bbri talqin qiladiganlar noto\u02bbg\u02bbri e\u02bctiqodda ekanini ta\u02bckidlab, hatto bunday kimsalar kamondan o\u02bbq otilgani kabi islom dinidan tez chiqib ketishiga hadisi shariflar bilan dalillar keltiradi.\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n

Ushbu asarning yozilish sababiga kelsak, Imom Buxoriyning h.250\/m.864 yilda Nishopurga kelishi bilan bog\u02bbliq. Shahar ahli va ulamolari u kishini juda katta ehtirom bilan kutib olishadi. Imom Muslim ibn Hajjoj buni ta\u02bcriflab:<\/span><\/p>\n

\u201cImom Buxoriy Nishopurga kelgan vaqtda nishopurliklar biror olim yoki biror voliyga qilinmagan hurmat-ehtiromni unga ko\u02bbrsatishdi\u201d, deb aytgan.<\/span><\/p>\n

Muhammad ibn Yahyo ibn Abdulloh ibn Xolid ibn Foris Zuhaliy[2]<\/a>\u00a0majlisida[3]<\/a>: \u201cKimda kim ertaga Imom Buxoriyni kutib olish uchun uning istiqboliga chiqishni xohlasa, chiqsin! Men u zotni kutib olish uchun chiqaman!\u201d dedi. Imom Buxoriyni kutib olish uchun imom Zuhaliy va Nishopurning barcha olimlari chiqishdi. Imom Zuhaliy: \u201cImom Buxoriydan aqidaga oid hech narsa so\u02bbramanglar! Chunki, agar u bizga xilof bo\u02bblgan narsa bilan javob berib qolsa, oramizda sovuqlik tushadi. Natijada Xurosonning nosibiy, rofiziy, jahmiy va murji\u02bciylari gap qilib fitna qo\u02bbzg\u02bbashi mumkin,\u201d dedi-da: \u201cBu solih olim kishi (ya\u02bcni, Imom Buxoriy) huzuriga borib, undan hadis tinglanglar\u201d, deb jar solishga buyurdi. Odamlar Imom Buxoriyning dars xalqasiga ketib qolishdi, hatto bu holat Muhammad ibn Yahyo Zuhaliy majlisidagilarga malollik keltirib, ular bu haqda imom Zuhaliyga shikoyat qilib noo\u02bbrin, tuhmat so\u02bbzlarni ham aytishdilar.<\/span><\/p>\n

Imom Buxoriy tomonidan qanday xatolik sodir bo\u02bbldiki, bu hatto Imom Zuhaliyni g\u02bbazablantirdi?<\/span><\/p>\n

Imom Buxoriy Nishopur ahliga qarshi biror so\u02bbz aytganmidi?<\/span><\/p>\n

Imom Buxoriy va Nishopur ahli o\u02bbrtasidagi tushunmovchilik aynan kalom ilmiga xos edimi?<\/span><\/p>\n

Yoki u zot birortani g\u02bbiybat qilib qo\u02bbyganmidi?<\/span><\/p>\n

Imom Buxoriy va Imom Zuhaliy orasi buzilishiga sabab bo\u02bblgan omillar nima edi?.<\/span><\/p>\n

Shubhasiz, Imom Buxoriyning hayot yo\u02bbli va uning odob axloqidan xabar beradigan ta\u02bcriflar bizni u zot haqidagi turli ehtimoliy shubhali fikrlardan to\u02bbsib turadi. O\u02bbsha zamon tarixchilari Nishopurda Imom Buxoriy Qur\u02bconi karimning maxluq yoki maxluq emasligi to\u02bbg\u02bbrisida so\u02bbralganda \u201cQur\u02bconi karimni tilovat qilayotgandagi lafzim maxluq (azaliy emas, yaratilgan, keyinchalik paydo bo\u02bblgan<\/em>)dir\u201d, deb javob qaytarganini aytishadilar. Aynan shu so\u02bbzlar Imom Buxoriy bilan Nishopur ahli o\u02bbrtasida tushunmovchilik keltirib chiqaradi.<\/span><\/p>\n

Imom Buxoriyga \u201c\u201cQur\u02bconi karimni talafuz qilishim yaratilgandir\u201d degan so\u02bbzlari bilan u\u00a0 \u201cQur\u02bconi karim yaratilgan emas\u201d deb aytishdan o\u02bbzini olib qochdi, u mo\u02bbtazilalar kabi ish tutdi\u201d, deb tuhmat qilindi. Mo\u02bbtazila firqasidagilar tazyiqqa uchragandan keyin\u00a0 \u201cQur\u02bcon yaratilgan, azaliy emas\u201d degan\u00a0 e\u02bctiqodini yashirish va\u00a0 \u201cQur\u02bcon g\u02bbayri maxluq\u201d deb aytishdan qochish uchun faqat\u00a0 \u201cQur\u02bconni talaffuz qilishim maxluqdir\u201d deyish bilan kifoyalanar edi. Imom Buxoriyning javobini ommaga yetkazayotgan o\u02bbrtadagi \u00a0vositachi Imom Buxoriyning so\u02bbzini\u00a0 asliyatidan burib yuborib, mo\u02bbtazilalar so\u02bbziga yaqinlashtirib\u00a0 aytib yuborgani uchun fitna boshlanib ketdi.<\/span><\/p>\n

Zero, ahli sunna val jamoa e\u02bctiqodi bo\u02bbyicha \u201cAllohning kalomi g\u02bbayri maxluq (keyinchalik paydo bo\u02bblgan emas, aksincha, \u00a0azaliydir) va bizning Qur\u02bconni talaffuz qilishimiz esa maxluqdir (keyin paydo bo\u02bblgan, azaliy emas)\u201d. Mo\u02bbtazilalarning e\u02bctiqodiga ko\u02bbra har ikkalasi ham maxluqdir. Ammo Nishopurda berilgan savolning o\u02bbzidan katta fitnaning hidi kelayotgan edi. Shu sababli Imom Buxoriy savolga to\u02bbliq javob bermadi, chunki o\u02bbsha zamonda boshqa shaharlar qatori Nishopurda ham ahli sunna bilan bir qatorda mo\u02bbtazilalar ham yetarli ta\u02bcsir kuchiga ega edi. Agar Imom Buxoriy\u00a0 \u201cAllohning kalomi g\u02bbayri maxluq va bizni Qur\u02bconni talaffuz qilishimiz esa maxluqdir\u201d, deb savolga to\u02bbliq javob berganda, shaharda ahli sunna val jamoa[4]<\/a>\u00a0bilan mo\u02bbtazilalar[5]<\/a>\u00a0firqasidan bo\u02bblgan musulmonlar o\u02bbrtasida katta ziddiyatlar va tushunmovchiliklar kelib chiqishi mumkin edi. Bunga olomon aralashib ketsa, nima bo\u02bblishini hech kim oldindan aytib berolmasdi.\u00a0 Shu sabablarni oldindan ko\u02bbra bilgan Imom Buxoriy har ikki tomonni junbushga keltirmaydigan tarzda javob qaytargandir. Bu bir ehtimoliy taxmin. Ammo aynan mana shu javob sababli Imom Buxoriyga \u201cu mo\u02bbtaziliylar javobini aytdi\u201d, deb tuhmat qilinib,\u00a0 Nishopurdan chiqarildi.<\/span><\/p>\n

Imom Buxoriy bilan bog\u02bbliq Nishopur voqeasigai Ahmad ibn Adiy bunday rivoyat qiladi: Ustozlarning bir jamoatidan eshitdim, Imom Buxoriy Nishopurga kelgan vaqtda odamlar to\u02bbp-to\u02bbp bo\u02bblib, uning darsini tinglashga kelayotganlarini ko\u02bbrib, u yerdagi olim kishilar unga hasad qilib, olomon orasida \u201cImom Buxoriy \u201cQur\u02bconni talaffuz qilishim maxluqdir\u201d degan, so\u02bbzni aytdi\u201d, degan gapni tarqatishibdi.<\/span><\/p>\n

Odamlar yig\u02bbilib, jamoat jam bo\u02bblganda, bir kishi o\u02bbrnidan turib: \u201cEy Abu Abdulloh! Qur\u02bcon haqidagi talaffuzlar haqida nima deysiz, u maxluqmi yoki g\u02bbayri maxluqmi?\u201d dedi.<\/span><\/p>\n

Imom Buxoriy bu savolga javob bermay, undan yuzini boshqa tomonga o\u02bbgirdi. U yaqin kelib savolini uch bor takrorladi. Imom Buxoriy javob qaytarishga majbur bo\u02bblib:<\/span><\/p>\n

Qur\u02bcon Alloh taoloning kalomidir, u maxluq (yaratilgan) emas, bandalarning ishlari maxluqdir, bu haqida so\u02bbrash esa bid\u02bcatdir,\u00a0 dedi.\u00a0<\/span><\/p>\n

U odam: \u201cU (Buxoriy) Qur\u02bconni talaffuz etishim maxluq, deb aytdi\u201d[6]<\/a>, deb shovqin soldi. Imom Buxoriyni tinglayotgan jamoat orasida baland ovoz bilan baqirib aytilgan bu gap yashin tezligida tarqalib ketdi. Bundan butun olomon shovqin qilishga tushdi. Imom Buxoriy: \u201cUlarning harakatlari, ovozlari va yozishlari maxluqdir, ammo sahifalar orqali qalblarga sobit qilinib saqlangan Allohning kalomi maxluq emas. Darhaqiqat, Alloh taolo: \u201cYo\u02bbq, u (Qur\u02bcon) ilm berilgan zotlarning dillaridagi aniq oyatlardir. \u2026,\u201d[7]<\/a>\u00a0deb aytgan\u201d, dedi. Afsuski, Imom Buxoriyning bu so\u02bbzlari shovqin-suronda olomonga yetib bormadi. Chunki, fitnaga oldindan hozirlik ko\u02bbrilib, puxta tayyorlanilgan edi.<\/span><\/p>\n

Abu Homid Sharqiy: \u201cMuhammad ibn Yahyo Zuhaliydan: \u201cQur\u02bcon Alloh taoloning kalomidir, u maxluq emas. Kimki, Qur\u02bconni talaffuz qilishim maxluq, deb fikr qilsa[8]<\/a>, u bid\u02bcatchidir. Unday kimsa bilan o\u02bbtirilmaydi ham, suhbatlashilmaydi ham. Kimda kim bu voqeadan so\u02bbng ham Imom Buxoriyning darsiga borsa, u ham bid\u02bcatchidir. Uning darslariga faqat uning yo\u02bblini tutganlar boradi\u201d, deb aytayotganini eshitdim\u201d,\u00a0 dedi.<\/span><\/p>\n

Imom Hokim: \u201cImom Buxoriy bilan Imom Zuhaliy o\u02bbrtasida lafz masalasida kelishmovchilik bo\u02bblgan paytda Muslim ibn Hajjoj va Ahmad ibn Salamadan boshqa barcha odamlar Buxoriydan yuz o\u02bbgirdi\u201d,[9]<\/a>\u00a0deb rivoyat qiladi.<\/span><\/p>\n

Hokimdan yana bunday rivoyat qilinadi: \u201cAhmad ibn Salama bunday dedi: \u201cImom Buxoriy huzuriga kirib unga: \u201cEy Abu Abdulloh! Sizga bu savolni bergan kishi bu shaharga Xurosondan kelgan. Bu ish ortidan boshlangan fitna to\u02bbxtatib bo\u02bblmas darajada avj olib ketdi, hatto bizdan biror kishi u bilan suhbatlasha olmadi. Siz nima deb maslahat berasiz?\u201d dedim. Imom Buxoriy soqollarini tutib, silab: \u201cIshimni Alloh taologa topshiraman, albatta, Alloh taolo bandalar ishini ko\u02bbrib turuvchi zotdir. Allohim, O\u02bbzing bilganingdek, men Nishopurga biror maqom yoki martaba va mansabni maqsad qilib kelmaganman. Men muxoliflarim g\u02bbalabasi tufayli o\u02bbz vatanimga qaytishga qaror qildim. Darhaqiqat, bu kishi (Imom Zuhaliy nazarda tutilmoqda) Alloh taolo menga bergan ilmga hasad sababli shu ishni qildi\u201d, deb javob berdi\u201d.<\/span><\/p>\n

Abu Amr Ahmad ibn Nasr Nishopuriydan bunday rivoyat qilinadi: \u201cImom Buxoriy huzuriga borib unga: \u201cEy Abu Abdulloh! Bu yerda eshitishimcha, siz \u201cQur\u02bconni talaffuz qilishim maxluqdir\u201d, degan so\u02bbzni aytibsiz?\u201d dedim. Imom Buxoriy: \u201cEy Abu Amr! Mendan bu eshitganingizni qulog\u02bbingizga quyib oling! Nishopur, Qumis, Ray, Hamadon, Bag\u02bbdod, Kufa, Basra, Makka va Madina ahlidan kimki meni mo\u02bbtazilalarning \u201cQur\u02bcon maxluq, Qur\u02bconni talaffuz qilishimiz ham maxluqdir\u201d, degan so\u02bbzini aytdi desa, darhaqiqat u yolg\u02bbonchi kazzobdir. Men bu so\u02bbzni aytmaganman, ammo bandalarning ishlari maxluqdir, degan so\u02bbzni aytdim\u201d, dedi\u201d.\u00a0<\/span><\/p>\n

Imom Buxoriyning o\u02bbzidan rivoyat qilingan ushbu dalillar o\u02bbsha vaqtda bo\u02bblgan voqe\u02bclikni xolisona anglab yetishimizga xizmat qiladi. Imom Buxoriy va Imom Zuhaliy o\u02bbrtasidagi tushunmovchiliklar, Nishopur ahli hamda o\u02bbsha davrda Nishopurda yashagan ulamolar ham bu fitnani to\u02bbxtatib qolishga qudrati yetmagani to\u02bbg\u02bbrisidagi dalillarni keltirish bilan kimnidir oqlash va boshqa kimnidir qoralashdan yiroqmiz.<\/span><\/p>\n

Nishopurda sodir bo\u02bblgan bu voqea mo\u02bbtazilalar va jahmiylar aqidasiga zarba berish, islom ummatini botil aqidadan himoya qilish uchun Alloh taoloning ulug\u02bb hikmati sababli ro\u02bby bergan, desak yanglishmagan bo\u02bblamiz. Chunki, mo\u02bbtazila aqidasining keng tarqalishi, unda sodir bo\u02bblgan fitnalar va aynan Nishopurdagi mana shu voqealar Imom Buxoriyning \u201cXolqu af\u02bcolil ibod\u201d kitobini yozilishiga turtki bo\u02bblgan.<\/span><\/p>\n

Bu so\u02bbzlarni Imom Ibn Hajar Asqaloniy ham \u201cSahihul Buxoriy\u201dga yozgan sharhida Imom Buxoriydan bu asarning yozilish sabablaridan ayrimlarini naql qilib keltirib o\u02bbtgan. Imom Buxoriy \u201cXolqu af\u02bcolil ibod\u201d kitobida, jahmiylar e\u02bctiqodga xos ilmni Ja\u02bcd ibn Dirhamdan olgani xabari yetib keldi. Iroq amiri Xolid Qisriy: \u201cMen Ja\u02bcd ibn Dirham so\u02bbzlaridan larzaga keldim. U \u201cAlloh taolo Ibrohimni O\u02bbziga xalil qilib olmagan va haqiqatda Muso bilan so\u02bbzlashmagan\u201d, degan so\u02bbzlarni aytibdi\u201d, dedi.<\/span><\/p>\n

Ibn Hajar yana: \u201cShundan so\u02bbng Imom Buxoriyning \u201cXolqu af\u02bcolil ibod\u201d kitobini o\u02bbqib chiqib, uni yozishdan maqsadini topdim. Imom Buxoriy bu kitobida: \u201cOdamlar foilda[10]<\/a>, fe\u02bclda[11]<\/a>\u00a0va maf\u02bculda[12]<\/a>\u00a0bir-birlari bilan ixtilofga borib qoldilar\u201d, degan so\u02bbzni aytgan.[13]<\/a><\/span><\/p>\n

Yuqorida aytib o\u02bbtganimizdek, Imom Buxoriy hazratlari Nishopur fitnasi sababli o\u02bbz sha\u02bcniga aytilgan tuhmatlardan o\u02bbz nomini oqlash maqsadida hamda adashgan botil e\u02bctiqoddagi mo\u02bbtazila va jahmiylarga oyat va sunnatga tayanib\u00a0 ma\u02bcnaviy zarba berish uchun \u201cXolqu af\u02bcolil ibod\u201d hadis to\u02bbplamini yozishga kirishdi. U zot bu asari bilan o\u02bbzidan keyin to qiyomatgacha keladigan butun islom ummatiga o\u02bbzining ahli sunna val-jamoadan bo\u02bblganini, mo\u02bbtazila va boshqa adashgan oqimlar e\u02bctiqodidan uzoq ekanligini, adashgan botil firqalarning aqidasi noto\u02bbg\u02bbri ekanligini oyat va hadislar orqali isbotlab berdilar.<\/span><\/p>\n

[1]<\/a>\u00a0Abu Abdulloh Muhammad ibn Yusuf Firabriy (231\/846-320\/933) Imom Buxoriyning \u201cAl-Jomi\u02bc as-sahih\u201d hadis to\u02bbplamini ham rivoyat qilgan. Firabriy Imom Buxoriydan ushbu asarni 254\/869 yilda 23 yoshlarida ta\u02bclim olgan.<\/span><\/div>\n
[2]<\/a>Muhammad ibn Yahyo ibn Abdulloh ibn Xolid ibn Foris Zuhaliy (h172y-h258y), Abbosiylar xalifaligida yashagan, Nisoburlik ahli sunna val-jamoa e\u02bctiqodidagi olim, muhaddis roviylardan.<\/span><\/div>\n
[3]<\/a>O\u02bbsha vaqtda har bir shaharda shahardagi yetuk olimlarning o\u02bbz ilmiy davralari, dars xalqalari,\u00a0 majlislari bo\u02bblgan. Masalan: muhaddis ulamolarning majlislari alohida, faqihlarniki alohida, mutakallim \u2013 kalomshunos olimlarning alohida dars davralari bo\u02bblgan. Aholi erkin ravishda o\u02bbzini qiziqtirgan ustozning dars xalqasiga, majlisiga kelib dars tinglagan.<\/span><\/div>\n
[4]<\/a>\u00a0Ahli sunna val jamoa \u2013 Islom tarixining barcha davrlarida musulmonlarning\u00a0 katta qismi tutgan yo\u02bbldir. Ular Payg\u02bbambarimiz sallallohu alayhi vasallam va xulafoi roshidin raziyallohu anhuning sunnatlarini ushlagan va sahobalar, tobe\u02bcinlar, to\u02bbrt mo\u02bbtabar fiqhiy mazhab imomlaridan iborat din peshvolari yo\u02bbliga ergashgan jamoadir. Ahli sunna val jamoa mazkur ulug\u02bblarning yo\u02bblini naql va muttasil isnod (og\u02bbizma-og\u02bbiz eshitish) bilan qabul qilib olganlar.<\/span><\/div>\n
Manbalarga qaraganda Ahli sunna val jamoa atamasini dastlab Ibn Abbos raziyallohu anhu Oli Imron surasi 106-oyatini tafsir qilganda ishlatgan bo\u02bblsalarda, bu atama islomning dastlabki davrlarida mashhur bo\u02bblmagan. Balki o\u02bbzlarini turli nomlar bilan atagan firqalar ko\u02bbpaya boshlagach, Ahli sunna val jamoa atamasi yuzaga chiqdi. Sunnat va jamoat ahli kim deyilsa, ilmda peshvo sahobalar va ularning yo\u02bblini tutgan zotlar, deyiladi.\u00a0O\u02bbzbekiston musulmonlari idorasi Fatvo bo\u02bblimi mutaxassisi Hikmatulloh Toshtemirov.<\/em><\/span><\/div>\n
[5]<\/a>\u00a0Hasan Basriy (21-109\/642-728 yy.) xalqasini Vosil ibn Ato (vaf. 130\/748 y.) va Amr ibn Ubayd (vaf. 143\/761 y.) \u201cgunohi kabira\u201d masalasi tufayli tark etganlar va mo\u02bbtaziliya oqimiga asos soldilar. Bu dastlabki aqidaviy bo\u02bblinishlar VII\u2013IX asrlarda Bag\u02bbdod va Damashq xalifaligining diniy-siyosiy hayotiga sezilarli ta\u02bcsir ko\u02bbrsatdi. Mo\u02bbtaziliylar ahli sunnadan farqli ravishda aqlni nass (Qur\u02bcon va hadis)dan ustun bilib, aql mustaqil hukm chiqarish xususiyatiga ega, degan tushunchani tarqatishga uringanlar. Mo\u02bbtaziliya ta\u02bclimoti abbosiy xalifalar Ma\u02bcmun (197-218\/813-833 yy.), Mu\u02bctasim (218-227\/833-842 yy.) va Vosiq (227-232\/842-847) davrida rasmiy e\u02bctiqod sifatida tan olingan. Mutavakkil (232- 247\/847-861) hukmronligi davrida esa islomga zid oqim sifatida qattiq ta\u02bcqib ostiga olingan. Bu oqimning so\u02bbnggi qarorgohi Xorazm bo\u02bblib, XIII\u2013 XIV asrlarga kelib, mo\u02bbtaziliya ta\u02bclimoti shialarning ayrim oqimlari e\u02bctiqodiga aylanib qoldi (Alloqulov A. The Light of Islam, 1-son 2020 yil. \u2013 B 4)<\/span><\/div>\n
[6]<\/a>\u00a0Imom Buxoriy\u00a0 \u201cQur\u02bcon g\u02bboyri maxluq, bizni uni talaffuz qilishimiz maxluqdir\u201d\u00a0 deb to\u02bbliq aytmasdan, mo\u02bbtazilalarga o\u02bbxshab faqat \u201cbizni uni talaffuz qilishimiz maxluqdir\u201d\u00a0 so\u02bbzi bilan kifoyalandi, degan tuhmat so\u02bbzni baland ovoz bilan aytib yubordi. Bu so\u02bbz darsda hozir bo\u02bblib turgan o\u02bbn minglab kishilar orasida tarqalib, qisqa muddatda butun shaharga ovoza ketdi.<\/span><\/div>\n
[7]<\/a>Ankabut, 49.<\/span><\/div>\n
[8]<\/a>\u00a0Ya\u02bcni, \u201cQur\u02bcon g\u02bboyri maxluq, bizni uni talaffuz qilishimiz maxluqdir\u201d\u00a0 deb to\u02bbliq aytmasdan, faqat \u201cbizni uni talaffuz qilishimiz maxluqdir\u201d\u00a0 so\u02bbzi bilan kifoyalansa u bid\u02bcatchidir, degan ma\u02bcnoda aytilmoqda.<\/span><\/div>\n
[9]<\/a>Hadyu-s-sorriy. Muqaddimatu \u201cFathu-l-Boriy\u201d. 492-bet.<\/span><\/div>\n
[10]<\/a>\u00a0Ishni bajaruvchi, aqidada Yaratuvchi ma\u02bcnosida ham qo\u02bbllaniladi.<\/span><\/div>\n
[11]<\/a>\u00a0Ish bajarish, aqidada yaratish ma\u02bcnosida ham qo\u02bbllaniladi.<\/span><\/div>\n
[12]<\/a>\u00a0Yaratilgan, bajarilgan ish, aqidada yaratilgan fikr va qarashlar, Alloh taolodan boshqa butun borliq olam va undagi narsalarga nisbatan ham qo\u02bbllaniladi.\u00a0<\/span><\/div>\n
[13]<\/a>\u00a0Ibn Hajar al-Asqaloniy \u201cXolqu af\u02bcoli-l-ibod\u201d kitobini yozilish sabablaridan biri sifatida ushbu so\u02bbzni keltirdi.<\/span><\/div>\n
Nodir Qobilov,<\/strong><\/span><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi,<\/strong><\/span><\/div>\n
SamDCHTI magistranti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Imom Buxoriy qalamiga mansub bu asarning to\u02bbliq nomi \u201cXolqu af\u02bcolil ibod varraddu alal jahmiyati va as\u02bchabit ta\u02bctil\u201d (\u201cBandalar fe\u02bcllarining yaratilganligi hamda jahmiylar va as\u02bchobi ta\u02bctil (Alloh taoloning ayrim sifatlarini inkor qiluvchilar)ga raddiyalar\u201d) bo\u02bblib, u asosan botil aqidalar va noto\u02bbg\u02bbri e\u02bctiqodlarga raddiyalardan iborat. Asar o\u02bbn bir bobdan iborat bo\u02bblib, unda 432 ta, takrorlanganlari bilan 628 ta …<\/p>\n","protected":false},"author":1,"featured_media":15624,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nNISHOPUR FITNASI YOXUD \u201cXOLQU AF\u02bcOLIL IBOD\u201d ASARINING YOZILISH TARIXI VA SABABLARI - 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=15626&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"NISHOPUR FITNASI YOXUD \u201cXOLQU AF\u02bcOLIL IBOD\u201d ASARINING YOZILISH TARIXI VA SABABLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Imom Buxoriy qalamiga mansub bu asarning to\u02bbliq nomi \u201cXolqu af\u02bcolil ibod varraddu alal jahmiyati va as\u02bchabit ta\u02bctil\u201d (\u201cBandalar fe\u02bcllarining yaratilganligi hamda jahmiylar va as\u02bchobi ta\u02bctil (Alloh taoloning ayrim sifatlarini inkor qiluvchilar)ga raddiyalar\u201d) bo\u02bblib, u asosan botil aqidalar va noto\u02bbg\u02bbri e\u02bctiqodlarga raddiyalardan iborat. 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