{"id":15920,"date":"2021-06-11T09:26:24","date_gmt":"2021-06-11T04:26:24","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=15920"},"modified":"2021-06-11T09:26:24","modified_gmt":"2021-06-11T04:26:24","slug":"lubobul-kalom-asapida-allohga-jihat-va-makonni-nisbat-b%d0%b5rish-masalasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=15920&lang=oz","title":{"rendered":"\u201cLUBOBUL KALOM\u201d ASAPIDA ALLOHGA JIHAT VA MAKONNI NISBAT B\u0415RISH MASALASI"},"content":{"rendered":"

Hozirgi kunning eng dolzarb va munozarali masalalaridan biri bu, shubhasiz, Alloh taologa jihat va makonning nisbat berilishidir. Ayrim buzuq aqidalar tarafdorlari tomonidan o\u02bbrtaga tashlanayotgan bu mavzu azal-azaldan Alloh taoloni \u201cLo makon\u201d, ya\u02bcni makonsiz, deb e\u02bctiqod qilib kelgan musulmonlar orasida katta nizolar kelib chiqishiga sabab bo\u02bblmoqda. O\u02bbzining aqidaviy tamoyillaridan kelib chiqib, Ahli sunna val jamoa ulamolari, xususan, moturidiya kalom maktabi namoyandalari mazkur mavzuga o\u02bbtmishda ham keskin, aniq va rad etib bo\u02bblmas dalillar bilan javob bergan. Aksar musulmon ulamolarining e\u02bctirof etishicha, ularning raddiyalari ayni vaqtda ham o\u02bbzining ilmiyligi va ahamiyatini yo\u02bbqotgan emas. O\u02bbtmishda bo\u02bblgani kabi hozir ham bunday buzuq aqidalarga qarshi raddiyalar berish maqsadida ko\u02bbplab ulamolar tomonidan katta-kichik asarlar yozilgan.<\/span><\/p>\n

Buyuk vatandoshimiz Alouddin Usmandiyning \u201cLubobul kalom\u201d asarida ham bu mavzu e\u02bctibordan chetda qolmagan. Muallif Allohga jihat va makonni nisbat berganlarga raddiyalar berar ekan, gapni olamning Yaratuvchisi araz, javhar va jism emasligi, surat va tarkib topish kabi sifatlar bilan sifatlanmasligi haqidagi mavzulardan boshlaydi. Jumladan, \u201cOlamning Yaratuvchisi araz emasligining isboti haqidagi bo\u02bblim\u201dda quyidagi fikrlarni bildiradi:<\/span><\/p>\n

\u201cOlamning Yaratuvchisi araz emasligining dalili shuki, araz \u2013 o\u02bbz-o\u02bbzicha mavjud bo\u02bblib tura olmaydigan, mavjud bo\u02bblishi uchun qandaydir o\u02bbringa muhtoj bo\u02bbladigan narsadir. Mana shunday holatdagi narsaning Hay (mangu barhayot), Olim (ilm egasi), Qodir (qudratli), Sami\u02bc (eshituvchi) va Basir (ko\u02bbruvchi) bo\u02bblishi mahol hisoblanadi. Biz quyida zikr qilib o\u02bbtadigan sabablar e\u02bctiboridan Alloh taolo mana shu sifatlarning barchasi bilan sifatlangan Zotdir. Shunday ekan, Uning araz emasligi o\u02bbz-o\u02bbzidan ma\u02bclum bo\u02bbladi.<\/span><\/p>\n

Yana bir dalil shuki, agar Alloh taolo araz bo\u02bbladigan bo\u02bblsa, boshqa arazlar kabi Unga ham yo\u02bbqlik yetishi mumkin, deb hisoblash vojib bo\u02bblib qoladi. Bu esa, yuqorida aytilgan gaplarga ko\u02bbra, Alloh taoloning boshqa arazlar singari hodis \u2013 keyin vujudga kelgan bo\u02bblishini taqazo qiladi. Binobarin, Alloh taoloning qadim zot ekani o\u02bbz tasdig\u02bbini topdi. Shunday ekan, Uning araz bo\u02bblishi ham o\u02bbz-o\u02bbzidan yo\u02bbqqa chiqadi\u201d[1: 74].<\/span><\/p>\n

Asarning \u201cOlamning Yaratuvchisi javhar emasligi haqidagi bo\u02bblim\u201dida Usmandiy Allohning javhar emasligiga quyidagicha raddiya beradi:<\/span><\/p>\n

\u201cOlamning Yaratuvchisi javhar emasligiga dalil shuki, javharning haqiqati (mohiyati) \u2013 bu o\u02bbzining mavjudligida qaysidir jihatga qo\u02bbshilib, birlashib turishdan ayro tushmaydigan narsadir. Biz buni yuqorida bayon qilib o\u02bbtganmiz. Mana shunday holatda bo\u02bblgan narsa hodis bo\u02bblmish arazlar va to\u02bbrt holat(harakat, harakatsizlik, birlashish va ajralish)dan xoli bo\u02bblmaydi. Borligida hodislardan ayro bo\u02bblmagan narsaning o\u02bbzi ham hodis bo\u02bbladi. Alloh taoloning qadimligi o\u02bbz isbotini topib, Uning javhar ekanligi yo\u02bbqqa chiqdi\u201d [1: 74].<\/span><\/p>\n

Olamning Yaratuvchisi mavjuddir, shuningdek, javhar ham o\u02bbz-o\u02bbzicha bor bo\u02bblib tura oladi. Shu ma\u02bcnoda, Alloh taologa nisbatan javhar ismini ishlatishni Usmandiy qoralaydi. Chunki, deydi u, javhar \u2013 bu asldir. Jismlar undan tarkib topadi. Shunday ekan, bu ismni U zotga nisbatan ishlatish mumkin emas.<\/span><\/p>\n

\u201cOlamning Yaratuvchisi jism emasligi haqidagi bo\u02bblim\u201dda Unga jism nisbatini bergan mujassimalarga quyidagicha raddiya beradi:<\/span><\/p>\n

\u201cBuning dalili shuki, jism javharlardan tarkib topgan bo\u02bbladi. Alloh taoloning javhar emasligi o\u02bbz isbotini topgan ekan, Uning jism emasligi ham o\u02bbz-o\u02bbzidan ma\u02bclum bo\u02bbladi. Chunki, Alloh taolo jism bo\u02bbladigan bo\u02bblsa, hodis bo\u02bblgan arazlar va holatlardan xoli bo\u02bblmaydi. Hodislardan xoli bo\u02bblmaydigan har qanday narsa hodisdir. Yuqorida o\u02bbtgan gaplarga ko\u02bbra, Allohning qadimligi o\u02bbz tasdig\u02bbini topib bo\u02bbldi\u201d [1: 74-75].<\/span><\/p>\n

\u201cOlamning yaratuvchisi (boshqa) \u201cshay\u201dlarga o\u02bbxshamagan \u201cshay\u201ddir\u201d, deb aytganimizdek, \u201cU (boshqa) jismlarga o\u02bbxshamagan jismdir\u201d, deb aytishimiz nima uchun mumkin emas?\u201d deb e\u02bctiroz bildiruvchilarga Usmandiy bunday javob beradi:<\/span><\/p>\n

\u201cSiz \u201cU (boshqa) jismlarga o\u02bbxshamagan jismdir\u201d degan so\u02bbzingiz bilan tarkib topganlikni inkor etdingizmi yoki unga qo\u02bbshib boshqa bir narsanimi?\u201d<\/span><\/p>\n

Agar u \u201cBirinchisini inkor etdim\u201d, desa u o\u02bbzining so\u02bbzini rad etgan bo\u02bblib chiqadi. Chunki jism \u2013 bu zotida murakkab bo\u02bblgan narsa. Binobarin, u go\u02bbyo: \u201cOlamning Yaratuvchisi jismga o\u02bbxshamagan jismdir, murakkab bo\u02bblmagan murakkabdir\u201d, degandek bo\u02bbladi va bu gapda ziddiyat bor. Agar \u201cikkinchisini inkor etdim\u201d, desa bu ham botildir. Chunki murakkab narsa borki, unda o\u02bbzgarishlar sodir bo\u02bblishdan xoli emas. Ammo \u201cOlamning Yaratuvchisi (boshqa) \u201cshay\u201dlarga o\u02bbxshamagan \u201cshay\u201ddir\u201d, degan so\u02bbzimiz bunga o\u02bbxshamaydi. Chunki \u201cshay\u201d \u2013 bu mavjudlikdan iboratdir. Biz \u201c(boshqa) \u201cshay\u201dlarga o\u02bbxshamagan\u201d degan so\u02bbzimiz bilan mutlaq mavjudlikdan tashqari barcha sifatlarni, ya\u02bcni keyin paydo bo\u02bblganlik alomatlari hisoblanmish boshqa sifatlarni inkor etishni nazarda tutgan bo\u02bblamiz. Ana shunda bizning \u201c(boshqa) \u201cshay\u201dlarga o\u02bbxshamagan \u201cshay\u201ddir\u201d, degan so\u02bbzimiz \u201cKeyin paydo bo\u02bblganlikka dalolat qiladigan sifatlar borasida boshqa mavjudotlarga o\u02bbxshamaydigan mavjuddir\u201d, ma\u02bcnosida aytilgan bo\u02bbladi. Jism keyin paydo bo\u02bblganlik va mavjudlikni taqozo qiladi. Mavjudlik esa keyin paydo bo\u02bblganlikni taqazo etmaydi\u201d[1: 75-76].<\/span><\/p>\n

\u201cAlloh taoloni surat va tarkib topganlik bilan sifatlash botil ekani haqidagi bo\u02bblim\u201dda Usmandiy Uni surat, rang, ta\u02bcm, hid, issiqlik, sovuqlik, namlik, quruqlik kabi sifatlar bilan sifatlashni botilga (asossizga) chiqaradi. Buning uchun yuqoridagi bo\u02bblimlarda o\u02bbtgan xulosalarni dalil qilib keltiradi. Uning fikricha, surat tarkib topishdan iborat. Uning tarkib topishi o\u02bbzgarishi bilan ta\u02bcm va hidi ham o\u02bbzgaradi. Mazkur to\u02bbrt xususiyat javharlarga tegishli arazlardir. Yuqorida Alloh taoloning araz bo\u02bblishi yoki arazlarga mahal (ular o\u02bbrnashadigan joy) bo\u02bblishi inkor etilganidan kelib chiqib, Usmandiy mazkur sifatlarning barchasi Unda mavjud emas, degan xulosaga keladi.<\/span><\/p>\n

Asosiy mavzuga keladigan bo\u02bblsak, Usmandiy bu xususda \u201cOlamning Yaratuvchisi qaysidir jihat yoki makonda emasligi haqida\u201d alohida bo\u02bblim ajratib, Uning biror jihatda emasligini bir qator dalillar bilan isbotlab berishga harakat qiladi hamda bunday aqidada bo\u02bblishni mahol hisoblaydi:<\/span><\/p>\n

\u201cBirinchi dalil shuki, \u2013 deb yozadi Usmandiy, \u2013 jihat ham, narsa band qilib turadigan tasavvurdagi bo\u02bbshliq ham bitta narsadir. Binobarin, Alloh taolo qaysidir jihatda bo\u02bblsa, javharlar singari tasavvurdagi bo\u02bbshliqda o\u02bbz o\u02bbrniga ega bo\u02bbluvchiga aylanib qolar edi. Tasavvurdagi bo\u02bbshliqdan o\u02bbz o\u02bbrniga ega bo\u02bbluvchi narsa yuqorida aytib o\u02bbtilganidek, keyin paydo bo\u02bblgan holatlardan xoli bo\u02bblmaydi. Hodislik alomatlaridan xoli bo\u02bblmagan barcha narsa hodis, ya\u02bcni keyin paydo bo\u02bblgandir. Olamning yaratuvchisi qadim Zotdir. Demak, Alloh taoloning qaysidir jihatda bo\u02bblishi asossizdir\u201d [1: 76-77].<\/span><\/p>\n

Usmandiy keltirgan dalilning ikkinchisi shuki, agar Alloh taolo qaysidir jihatda bo\u02bbladigan bo\u02bblsa, mumkinlik yo\u02bbliga ko\u02bbra bo\u02bblar, qaysidir jihatda mavjud bo\u02bblgan Zot undan boshqa bir jihatda mavjud bo\u02bblishi ham mumkin bo\u02bblar edi. Chunki qadim Zot qaysidir jihatlar qolib, ba\u02bczi birlari bilan xoslanib qolmaydi. Shunday ekan, U muayyan bir jihatda mavjud bo\u02bbladigan bo\u02bblsa, Uni o\u02bbsha jihatga xoslab qo\u02bbyuvchi boshqa bir zot mavjud bo\u02bblishi kerak bo\u02bbladi. Ana shunda Alloh taolo keyin paydo bo\u02bblganlik sifatlari bilan xoslanishida boshqa javharlarga o\u02bbxshab qolgan bo\u02bblar edi. Bu botil gapdir.<\/span><\/p>\n

Uchinchi dalil sifatida Usmandiy quyidagilarni yozadi: \u201cOlamning Yaratuvchisi muayyan bir jihatda bo\u02bblsa, U o\u02bbsha jihatda qaror topgan, chegaralangan va qismlangan bo\u02bblib qoladi. Chunki biz muayyan bir jihatda, deb tasavvur qilgan narsa ikkinchi bir jihatga borib tugaydi. Bu \u2013 keyin paydo bo\u02bblganlik alomati. Demak, olamning Yaratuvchisi qadim ekanligi o\u02bbz tasdig\u02bbini topgan ekan, Uning qaysidir jihatda bo\u02bblishi ham asossizdir\u201d [1: 76-77].<\/span><\/p>\n

Ma\u02bclumki, ayni kunlarda musulmonlar orasida Alloh taoloni \u201cArshning ustida\u201d yoki \u201cosmonda\u201dligi haqidagi buzuq aqida Ahli sunna aqidasiga muxolif guruhlar tomonidan shiddat bilan targ\u02bbib qilinmoqda. Ko\u02bbpchilik Ahli sunna ulamolari qatori Usmandiy ham Alloh taoloning makonda bo\u02bblishini mahol hisoblaydi. Buning uchun o\u02bbzining dalilini keltirib, bunday yozadi: \u201cU zot azalda makon tutuvchi bo\u02bblmagan. Chunki U qadim zot, makon esa yuqorida aytib o\u02bbtilganidek, hodis, ya\u02bcni keyin vujudga kelgan. Agar Alloh taolo makonni yaratganidan so\u02bbng makon tutuvchi bo\u02bblsa, avvalgi holatidan o\u02bbzgargan bo\u02bbladi. O\u02bbzgarish keyin vujudga kelganlik alomatlaridan biridir. Olamning Yaratuvchisi qadim Zot bo\u02bblib, Uning makonda bo\u02bblishi botildir. Chunki U biror joyni makon tutuvchi bo\u02bblganida yo undan kichik yoki kattaroq yohud hajmda u bilan barobar bo\u02bblishi lozim bo\u02bbladi. Bularning barchasi chegaralanish va juzlarga bo\u02bblinishga olib boradi. Bu ham keyin vujudga kelganlik alomatlaridan biridir\u201d[1: 76-77].<\/span><\/p>\n

Alloh taoloning biror makonda emasligiga olamning Yaratuvchisi biror joyni makon tutuvchi bo\u02bblsa, o\u02bbsha joyning qaysidir jihatida bo\u02bblishi lozimligini, chunki bir joyni makon tutuvchi zot o\u02bbsha joyning jihatlaridan birida bo\u02bblmasligi aqlga to\u02bbg\u02bbri kelmasligini dalil qilib keltiradi. Yuqorida zikr qilingan gaplarga ko\u02bbra, U zotning biror jihatda bo\u02bblishi asossiz ekanligidan kelib chiqib, Uning biror makonda bo\u02bblishi ham asossiz, degan xulosaga keladi.<\/span><\/p>\n

\u201cAlloh taolo hech bir jihat va makonda emas, degan qarash bilan Uning jism, javhar va araz emasligi ham inkor etilgan bo\u02bbladi. Bu degani Alloh taoloni butunlay inkor etishdir. Chunki voqelikda ham bir narsani inkor etishda uning barcha jihat va makonlarda bo\u02bblishini uning jism, javhar va arazligini inkor etishdan ko\u02bbra kuchliroq inkor mavjud emas\u201d, deya e\u02bctiroz bildiradiganlarga Usmandiy bunday javob beradi:<\/span><\/p>\n

\u201cBiror jihat yoki makonda bo\u02bblishi tasavvur qilinadigan har qanday narsaning barcha jihat va makonlarda bo\u02bblishini inkor etish uni butunlay inkor etish hisoblanadi. Shuningdek, jism yoki javhar yohud araz bo\u02bblishdan xoli bo\u02bblmagan hodis \u2013 keyin vujudga keluvchi narsaning mana shu sifatlarini inkor etish uning o\u02bbzini butunlay inkor etish hisoblanadi.<\/span><\/p>\n

Ammo jihat va makonda bo\u02bblishi, jism yo javhar yoki araz bo\u02bblishi mahol hisoblanadigan mavjud zotga kelsak, Uning jihat va makonda bo\u02bblishini, Unda keyin vujudga kelganlik sifatlari mavjud bo\u02bblishini inkor etish Uni butunlay inkor etish hisoblanmaydi. Shuning uchun ham biz Uning jihat va makonda bo\u02bblishi, jism, javhar va araz bo\u02bblishi mahol hisoblanadi, deb da\u02bcvo qilayotgan hamda buning uchun dalillar keltirayotgan olamning Yaratuvchisida mazkur sifatlarning birortasi mavjud emas, deyishimiz qanday qilib Uni butunlay inkor etish bo\u02bblsin?<\/span><\/p>\n

Buning dalili, yuqorida aytib o\u02bbtilganidek, olam keyin vujudga kelgan bo\u02bblib, uni vujudga keltiruvchi va unga o\u02bbxshamaydigan qadim Zot bo\u02bblishi lozim. Zero, unga o\u02bbxshash bo\u02bblsa, vujudga keltiruvchi Zotga muhtojlikda umumiy bo\u02bblgan hodis narsaga aylanib qoladi. Bu \u2013 asossizdir\u201d.<\/span><\/p>\n

Usmandiy mavzuni davom ettirib: \u201cNa jism, na javhar va na araz bo\u02bblmagan, na biror jihatda, na makonda bo\u02bblmaydigan, na tasavvurga sig\u02bbmaydigan, na aql uni tasavvur qilolmaydigan narsa mavjudligini isbotlash imkonsizdir\u201d, deydiganlarga bunday javob beradi:<\/span><\/p>\n

\u201cTasavvur \u2013 sezgining natijasi. His qilinadigan narsani tasavvur qilish mumkin bo\u02bbladi. Yaratuvchi zotning borligi his qilib bo\u02bblmaydigan, ammo tushuniladigan ishdir. Narsa his qilinmaydigan va tasavvur ostiga doxil bo\u02bblmaydigan bo\u02bblsa-da, uning borligini tushuniladigan ish bo\u02bblishi joizdir. Bunga misol, insonning aqli, ilmi va kuchidir. Tasavvurning o\u02bbzi tushuniladigan narsa emas, ammo aqlning dalolati ila ma\u02bclum narsadir. Bu borada xulosa shuki, dalillar olamning Yaratuvchisi borligi va Uning qadimligiga dalolat qilgan. Shuningdek, Uning hodislarga o\u02bbxshamaydigan, mana shunday sifatlarni qabul qilmaydigan Zot ekanligiga ham dalolat qilgan. Shunday bo\u02bblgach, tasavvur ostiga doxil bo\u02bblmasa-da, olamning Yaratuvchisi bor, deyish vojibdir\u201d.<\/span><\/p>\n

Darhaqiqat, Alloh taologa jihat va makonni nisbat beradigan guruhlar o\u02bbz qarashlarini asoslash maqsadida Qur\u02bconi karimdagi bir qator oyatlar va bitta mantiqiy shubhani dalil qilib olishgan. Ularning ana shunday dalillariga Ahli sunna ulamolari tomonidan qoniqarli va rad etib bo\u02bblmas hujjatlar taqdim etilgan. Shular qatori Usmandiy ham bu xususda so\u02bbz yuritar ekan, mavzuga doir har bir oyat va aqliy shubhani chuqur tahlil qiladi va ish ular o\u02bbylagandek emasligini isbotlab beradi.<\/span><\/p>\n

\u201cLubobul kalom\u201dda keltirilishicha, muxolif guruhlar dalil qilib keltiradigan oyatlar, asosan, quyidagilardir:<\/span><\/p>\n

\ufd3f\u0671\u0644\u0631\u0651\u064e\u062d\u06e1\u0645\u064e\u0670\u0646\u064f \u0639\u064e\u0644\u064e\u0649 \u0671\u0644\u06e1\u0639\u064e\u0631\u06e1\u0634\u0650 \u0671\u0633\u06e1\u062a\u064e\u0648\u064e\u0649\u0670<\/strong><\/span>\ufd3e\u00a0 [ar-rohmaanu \u02bcalal-\u02bcarshistavaa] \u2013 \u201c(U) Arsh uzra \u201cmustaviy\u201d bo\u02bblmish Rahmondir\u201d; [2]<\/span><\/p>\n

\ufd3f\u062b\u064f\u0645\u0651\u064e \u0671\u0633\u06e1\u062a\u064e\u0648\u064e\u0649\u0670 \u0639\u064e\u0644\u064e\u0649 \u0671\u0644\u06e1\u0639\u064e\u0631\u06e1\u0634\u0650\u06d6<\/strong><\/span>\ufd3e [summastavaa \u02bcalal-\u02bcarsh] \u2013 \u201cSo\u02bbngra Arsh uzra \u201cmustaviy\u201d bo\u02bblgan (Allohdir)\u201d; [3] \u201cIstivo\u201d \u2013 o\u02bbrnashib olishdir.<\/span><\/p>\n

\ufd3f\u0621\u064e\u0623\u064e\u0645\u0650\u0646\u062a\u064f\u0645 \u0645\u0651\u064e\u0646 \u0641\u0650\u064a \u0671\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0653\u0621\u0650<\/strong><\/span>\ufd3e [a amintum man fis-samaai] \u2013 \u201cYo sizlar osmondagi zot (Alloh) sizlarni yerga yuttirib yuborishidan xotirjammisiz?!\u201d; [4]<\/span><\/p>\n

\ufd3f\u0648\u064e\u0647\u064f\u0648\u064e \u0671\u0644\u0651\u064e\u0630\u0650\u064a \u0641\u0650\u064a \u0671\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0653\u0621\u0650 \u0625\u0650\u0644\u064e\u0670\u0647\u065e \u0648\u064e\u0641\u0650\u064a \u0671\u0644\u06e1\u0623\u064e\u0631\u06e1\u0636\u0650 \u0625\u0650\u0644\u064e\u0670\u0647\u065e\u06da<\/strong><\/span>\ufd3e [va huvallazi fis-samaai ilaahun va fil-ardi ilaahun] \u2013 \u201cU (Alloh) osmonda ham iloh, yerda ham ilohdir\u201d; [5]<\/span><\/p>\n

\ufd3f\u0648\u064e\u0647\u064f\u0648\u064e \u0671\u0644\u06e1\u0642\u064e\u0627\u0647\u0650\u0631\u064f \u0641\u064e\u0648\u06e1\u0642\u064e \u0639\u0650\u0628\u064e\u0627\u062f\u0650\u0647\u0650<\/strong><\/span>\u06e6\u06da\ufd3e [va huval-qohiru favqo \u02bcibaadih] \u2013 \u201cBandalari ustidan U g\u02bbolibdir\u201d; [6]<\/span><\/p>\n

\ufd3f\u0625\u0650\u0646\u0651\u064e\u0627\u0653 \u0623\u064e\u0646\u0632\u064e\u0644\u06e1\u0646\u064e\u0670\u0647\u064f<\/strong><\/span>\ufd3e [innaa anzalnaahu] \u2013 \u201cAlbatta, Biz uni (Kitobni) nozil qildik\u201d; [7]. Nozil qilish faqatgina yuqori tarafdan bo\u02bbladi.<\/span><\/p>\n

Aqliy shubhalariga kelsak, u quyidagichadir: Alloh taolo mavjud, olam ham mavjud. Sifat o\u02bbz egasida qoim bo\u02bblgani kabi ikki mavjuddan biri ikkinchisining vujudida qoim bo\u02bblmaydi. Shunday ekan, bu ikki mavjud narsa bir-biridan ajralib turishi yoki bir-biriga tutashib turishi lozim bo\u02bbladi. Bu ishda o\u02bbz-o\u02bbzidan Alloh taoloning jihatda ekani tasdig\u02bbi bordir.<\/span><\/p>\n

Usmandiy ularning mazkur dalillariga quyidagicha javob beradi:<\/span><\/p>\n

\u201cBu aqliy masalalar turkumiga kiradi. Bunday ishlarda aniqlik va ilmdan boshqa yo\u02bbl mavjud emas. Shunday bo\u02bblgach, ta\u02bcvil qilsa bo\u02bbladigan oyatlarning zohirini olib, dalil qilish to\u02bbg\u02bbri emas. Qolaversa, yuqorida o\u02bbtganidek, aqliy dalillar Alloh taologa jihat va makonni nisbat berishni inkor etar ekan, dalillararo qarama-qarshilik vujudga kelishining oldini olish uchun mazkur oyatlarni ta\u02bcvil qilish lozim. Demak, biz bunday deymiz: \u201cIstivodan murod istilo qilish (egallash) va qodir bo\u02bblishdir, chunki istivo zikr qilinganda undan ana shu ma\u02bcno iroda qilinadi.<\/span><\/p>\n

Shoir bunday degan:<\/span><\/p>\n

\u0642\u062f \u0627\u0633\u062a\u0648\u0649 \u0628\u0634\u0631 \u0639\u0644\u0649 \u0627\u0644\u0639\u0631\u0627\u0642 \u0645\u0646 \u063a\u064a\u0631 \u0633\u064a\u0641 \u0648\u062f\u0645 \u0645\u0647\u0631\u0627\u0642<\/strong><\/span><\/p>\n

(Ya\u02bcni, \u201cBishr qurol-yaroqsiz va qon (to\u02bbkilishlar)siz Iroqni istilo qildi\u201d). Mazkur she\u02bcrdagi \u201cistavaa\u201ddan murod istilo qilishdir.<\/span><\/p>\n

Ammo\u00a0\ufd3f\u0648\u064e\u0647\u064f\u0648\u064e \u0671\u0644\u0651\u064e\u0630\u0650\u064a \u0641\u0650\u064a \u0671\u0644\u0633\u0651\u064e\u0645\u064e\u0627\u0653\u0621\u0650 \u0625\u0650\u0644\u064e\u0670\u0647\u065e \u0648\u064e\u0641\u0650\u064a \u0671\u0644\u06e1\u0623\u064e\u0631\u06e1\u0636\u0650 \u0625\u0650\u0644\u064e\u0670\u0647\u065e\u06da<\/span><\/strong>\ufd3e [va huvallazi fis-samaai ilaahun va fil-ardi ilaahun] \u2013 \u201cU (Alloh) osmonda ham iloh, yerda ham ilohdir\u201d[5] va shu kabi oyatlarga kelsak, ulardan murod yerda va osmonda Allohning ilohligi namoyon bo\u02bblishidir, ularda Uning zoti mavjud bo\u02bblishi emas.<\/span><\/p>\n

Ammo \ufd3f\u0648\u064e\u0647\u064f\u0648\u064e \u0671\u0644\u06e1\u0642\u064e\u0627\u0647\u0650\u0631\u064f \u0641\u064e\u0648\u06e1\u0642\u064e \u0639\u0650\u0628\u064e\u0627\u062f\u0650\u0647\u0650<\/strong>\u06e6\u06da<\/span>\ufd3e [va huval-qohiru favqo \u02bcibaadih] \u2013 \u201cBandalari ustidan U g\u02bbolibdir\u201d [8] oyatiga kelsak, undan murod qodirlik, kuch va g\u02bboliblik e\u02bctiboridan yuksalish hamda ustun kelishdir. Masalan, arablarda: \u201c\u0641\u0648\u0642 \u0643\u0644 \u064a\u062f \u064a\u062f \u0623\u062e\u0631\u0649<\/strong><\/span>\u201d [favqo kulli yadin yadun uxro] \u2013 \u201cHar qanday qo\u02bbl ustida boshqa bir qo\u02bbl bor\u201d, degan gap yuradi.<\/span><\/p>\n

Endi \u201cnozil qilish\u201d haqida gapiradigan bo\u02bblsak, undan murod \u2013 Qur\u02bconni o\u02bbzi bilan olib tushuvchi Jabroil alayhissalomdir. Chunki osmondan tushgan zot aynan udir. Uni bizning huzurimizga tushishga amr etgan zot Alloh taoloning o\u02bbzidir. Buning uchun Alloh taolo biror jihatda bo\u02bblishi shart emas.<\/span><\/p>\n

Ularning aqliy shubhalariga quyidagicha javob beramiz: \u201cIkkita mavjud narsa bir-biri bilan tutashib turishi ham, bir-biridan ajralib turishi ham joizdir. Jihatlarning biri boshqasidan ajralib yoki unga tutashib turishi, uning tomonlaridan birida bo\u02bblishi lozim. Biz yuqorida aytib o\u02bbtgan aqliy dalil borligi uchun bu holat Alloh taologa nisbatan mahol hisoblanadi\u201d [1: 80].<\/span><\/p>\n

Usmandiy Alloh taologa nisbatan yuqorida zikr etilgan sifatlarni ishlatish, U haqda shunday aqidada bo\u02bblishni qoralab, ilmiy asosda o\u02bbz qarashlarini isbotlab berganidan so\u02bbng \u201cOlamning Yaratuvchisi olamga ham, uning biror narsasiga ham o\u02bbxshamasligi haqidagi bo\u02bblim\u201dda quyidagi fikrlarni yozadi:<\/span><\/p>\n

\u201cAlloh taolo olamga ham, uning biror narsasiga ham o\u02bbxshamasligi dalili shuki, bir-biriga o\u02bbxshaydigan ikki narsa bir-biriga monand va teng bo\u02bbladi. Bir-biriga monand va teng bo\u02bblgan ikki narsa \u2013 bu biri ikkinchisining o\u02bbrnini bosadigan, uning o\u02bbrnini almashtiradigan va vazifasini bajaradigan har qanday ikki mavjud narsadir. Shuning uchun bizlardan birimiz bir narsa boshqa bir narsaning o\u02bbrniga o\u02bbtishi va joyida bo\u02bblishiga e\u02bctiqod qilsa, unga nisbatan \u201cmonandlik\u201d nomini ishlatadi. Agar aksincha bo\u02bblsa, bu nomni unga ishlatmaydi.<\/span><\/p>\n

Bu narsa o\u02bbz isbotini topgan ekan, biz bunday deymiz:<\/span><\/p>\n

\u201cNarsa o\u02bbzidan boshqaning o\u02bbrnini bosishiga sabab uning sifatlarida sherik bo\u02bblganidir, xolos. Agar uning barcha sifatlarida o\u02bbxshash bo\u02bblsa, har tomonlama unga monand bo\u02bbladi. Agar ayrim sifatlarida o\u02bbxshash bo\u02bblsa, bir jihatdan unga monand bo\u02bbladi. Ammo buning sharti shuki, narsa o\u02bbzidan boshqaning o\u02bbsha sifatida har tomondan o\u02bbxshasin va teng bo\u02bblsin. Chunki o\u02bbsha sifatda ular o\u02bbrtasida tafovut bo\u02bblsa, biri ikkinchisining o\u02bbrnini bosmaydi va uning o\u02bbrnini almashtirmaydi. Alloh taolo zotiy sifatlarida na javharlarga, na jismlarga va na arazlarga o\u02bbxshaydi. Ya\u02bcni, U javhar emas, tasavvurdagi bo\u02bbshliqda o\u02bbz o\u02bbrniga ega bo\u02bbluvchi emas, harakatlanuvchi va tarkib topuvchi emas. Shuningdek, ba\u02bczi sifatlarda ham ularga o\u02bbxshamaydi. Chunki Alloh taoloning barcha sifatlari qadim, mavjud bo\u02bblishi lozim bo\u02bblgan sifatlardir. Javharlar, jismlar va arazlardagi har bitta sifat ularning keyin vujudga kelgan ekaniga dalolat qiluvchi hodisadir. Demak, Alloh taoloning jismlar va arazlarga o\u02bbxshamasligi o\u02bbz-o\u02bbzidan aniq bo\u02bbldi\u201d [1: 80].<\/span><\/p>\n

Xulosa o\u02bbrnida aytish mumkinki, \u201cLubobul kalom\u201d asari Imom Moturidiyning \u201cTavhid\u201d va \u201cTa\u02bcvilotul Qur\u02bcon\u201d, Abu Muin Nasafiyning \u201cTabsiratul adilla\u201d asarlarida o\u02bbz aksini topgan Ahli sunna val jamoa aqidasini keng targ\u02bbib etishda o\u02bbziga xos aqidaviy manbadir. Mazkur asarlarda ilgari surilgan Allohning araz, javhar, jism emasligi, surat va tarkib topish bilan sifatlanmasligi, biror jihat va makonga nisbat berilishi joiz emasligi hamda olam va undagi biror narsaga o\u02bbxshamasligi kabi mavzularning \u201cLubobul kalom\u201d asarida ham o\u02bbz ifodasini topganligi fikrimiz dalilidir. Zero, bu asar muallif aytganidek, \u201ce\u02bctiqodni tuzatishni boshlovchi kishilar uchun hidoyat manbai\u201d bo\u02bblsin, degan maqsadda yozilgan.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
    \n
  1. \n
    Alouddin Usmandiyning \u201cLubobul kalom\u201d asari.<\/span><\/div>\n<\/li>\n
  2. \n
    Shayx Muhammad Sodiq Muhammad Yusuf rahimahullohning \u201cTafsiri hilol\u201d kitobi. Toha surasi, 5-oyat.<\/span><\/div>\n<\/li>\n
  3. \n
    Shayx Muhammad Sodiq Muhammad Yusuf rahimahullohning \u201cTafsiri hilol\u201d kitobi. A\u02bcrof surasi, 54-oyat.<\/span><\/div>\n<\/li>\n
  4. \n
    Shayx Muhammad Sodiq Muhammad Yusuf rahimahullohning \u201cTafsiri hilol\u201d kitobi. Mulk surasi, 16-oyat.<\/span><\/div>\n<\/li>\n
  5. \n
    Shayx Muhammad Sodiq Muhammad Yusuf rahimahullohning \u201cTafsiri hilol\u201d kitobi. Zuxruf surasi, 84-oyat.<\/span><\/div>\n<\/li>\n
  6. \n
    Shayx Muhammad Sodiq Muhammad Yusuf rahimahullohning \u201cTafsiri hilol\u201d kitobi. An\u02bcom surasi, 18-oyat.<\/span><\/div>\n<\/li>\n
  7. \n
    Shayx Muhammad Sodiq Muhammad Yusuf rahimahullohning \u201cTafsiri hilol\u201d kitobi. Yusuf surasi, 2-oyat.<\/span><\/div>\n<\/li>\n<\/ol>\n
    \u00a0Otabek MUHAMMADIYEV<\/strong><\/span><\/div>\n
    Imom Buxoriy xalqaro ilmiy-tadqiqot\u00a0markazi<\/strong><\/span><\/div>\n
    direktori o\u02bbrinbosari<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Hozirgi kunning eng dolzarb va munozarali masalalaridan biri bu, shubhasiz, Alloh taologa jihat va makonning nisbat berilishidir. Ayrim buzuq aqidalar tarafdorlari tomonidan o\u02bbrtaga tashlanayotgan bu mavzu azal-azaldan Alloh taoloni \u201cLo makon\u201d, ya\u02bcni makonsiz, deb e\u02bctiqod qilib kelgan musulmonlar orasida katta nizolar kelib chiqishiga sabab bo\u02bblmoqda. O\u02bbzining aqidaviy tamoyillaridan kelib chiqib, Ahli sunna val jamoa ulamolari, …<\/p>\n","protected":false},"author":1,"featured_media":15918,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\n\u201cLUBOBUL KALOM\u201d ASAPIDA ALLOHGA JIHAT VA MAKONNI NISBAT B\u0415RISH MASALASI - 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=15920&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cLUBOBUL KALOM\u201d ASAPIDA ALLOHGA JIHAT VA MAKONNI NISBAT B\u0415RISH MASALASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Hozirgi kunning eng dolzarb va munozarali masalalaridan biri bu, shubhasiz, Alloh taologa jihat va makonning nisbat berilishidir. Ayrim buzuq aqidalar tarafdorlari tomonidan o\u02bbrtaga tashlanayotgan bu mavzu azal-azaldan Alloh taoloni \u201cLo makon\u201d, ya\u02bcni makonsiz, deb e\u02bctiqod qilib kelgan musulmonlar orasida katta nizolar kelib chiqishiga sabab bo\u02bblmoqda. 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