{"id":16082,"date":"2021-06-21T11:12:10","date_gmt":"2021-06-21T06:12:10","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=16082"},"modified":"2021-06-21T11:12:10","modified_gmt":"2021-06-21T06:12:10","slug":"mustalahul-hadis-ilmining-shakllanishi-va-tarqalishida-imom-buxoriyning-o%ca%bbrni","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=16082&lang=oz","title":{"rendered":"\u201cMUSTALAHUL HADIS\u201d ILMINING SHAKLLANISHI VA TARQALISHIDA IMOM BUXORIYNING O\u02bbRNI"},"content":{"rendered":"

Mustaqillik yillarida islom dini, madaniyati va falsafasini o\u02bbrganishga, islomiy ma\u02bcnaviy-axloqiy qadriyatlarni qayta tiklashga katta e\u02bctibor qaratildi. Chunki islom dini milliy, ma\u02bcnaviy-axloqiy qadriyatlarimizga aylangan. Islom ta\u02bclimoti dunyoviy tafakkur bilan sintezlashib ketgan. Sharqda tasavvuf falsafasi rivojlanib, kishilik jamiyatida yaxlit umumfalsafiy merosni yaratishga muhim hissa qo\u02bbshgan. \u201cO\u02bbzbekistonday o\u02bbtmishi insoniyat tarixi, kishilik hayoti ibtidosi bilan bog\u02bbliq bo\u02bblgan makonda tug\u02bbilgan Imom Buxoriy, Imom Termiziy, Abduxoliq G\u02bbijduvoniy, Burhonuddin Marg\u02bbinoniy, Najmiddin Kubro, Mahmud Zamaxshariy, Imom G\u02bbazzoliy, Aziziddin Nasafiy, Xoja Ahror Valiy, Bahouddin Naqshband, Xoja Ahmad Yassaviy kabi yuzlab daholar borki, ular islom dinini oddiy, kundalik taqvo va ibodatdan tom ma\u02bcnodagi ta\u02bclimot darajasiga olib chiqdilar. Insoniyat taraqqiyotini butunlay o\u02bbzgartirib yuborgan, jahon sivilizatsiyasiga g\u02bboyatda kuchli ta\u02bcsir o\u02bbtkazgan Ahmad Farg\u02bboniy, Abu Nasr Forobiy, Xorazmiy, Abu Rayhon Beruniy, Abu Ali ibn Sino, ulug\u02bb sarkarda va davlat arbobi sohibqiron Amir Temur, Mirzo Ulug\u02bbbek, Alisher Navoiy, Zahiriddin Muhammad Bobur va boshqa bobokolonlarimiz dunyoviy taraqqiyotni, tabiiy fanlar, falsafa, mantiq va adabiyot rivojini islom ta\u02bclimoti bilan mushtarak holda tushundilar va rivojlantirdilar. Davr, tarixiy sharoit shunday ediki, ana shu omillarning biri kam bo\u02bblgan taqdirda buyuk ixtirolar, olamu odam taqdiri va istiqboli bilan bog\u02bbliq bo\u02bblgan kashfiyotlar dunyoga kelmagan bo\u02bblur edi.\u201d Ana shunday mashhur ajdodlarimizdan biri Imom Buxoriydir.<\/span><\/p>\n

Imom Buxoriyning falsafiy qarashlari, u to\u02bbplagan eng ishonchli hadislarni o\u02bbrganish hozirgi yangilanayotgan o\u02bbzbek jamiyati uchun muhim ahamiyatga ega. Zotan, dunyo musulmonlari Qur\u02bconi karimdan keyingi mavqeda ko\u02bbradigan ushbu hadislarning mo\u02bbtabar irfoniy-ma\u02bcrifiy, ma\u02bcnaviy-ahloqiy va ruhiy-tarbiyaviy ahamiyati davlatimizning barkamol avlod siyosati bilan hamohangdir. O\u02bbzbekiston Respublikasi Prezidenti Sh.M.Mirziyoyev BMT Bosh Assambleyasining 72-sessiyasida nutq so\u02bbzlar ekan, \u201cBiz butun jahon jamoatchiligiga islom dinining asl insonparvarlik mohiyatini yetkazishni eng muhim vazifa deb hisoblaymiz. Biz muqaddas dinimizni azaliy qadriyatlarimiz mujassamining ifodasi sifatida behad qadrlaymiz. Biz muqaddas dinimizni zo\u02bbravonlik va qon to\u02bbkish bilan bir qatorga qo\u02bbyadiganlarni qat\u02bciy qoralaymiz va ular bilan hech qachon murosa qila olmaymiz. Islom dini bizni ezgulik va tinchlikka, asl insoniy fazilatlarni asrab avaylashga da\u02bcvat etadi,\u201d dedi. Shu bilan birga, Prezidentimiz yuqori minbardan turib, Imom Buxoriy nomini tilga oldi va jaholatga, zalolatga, aqliy va hissiy biqiqlikka qarshi faqat bilim va tafakkur bilan, ma\u02bcrifat bilan qarshi chiqish mumkinligini alohida ta\u02bckidladi.<\/span><\/p>\n

Islom dini va adabiyotiga oid adabiyotlarda hadislar bobida \u201chadis ilmi\u201d, \u201chadis \u2013 sunnat\u201d, \u201cQur\u02bcondan keyingi ikkinchi masdar\u201d, \u201cahli sunnat\u201d, \u201chadis to\u02bbplamlari\u201d, \u201cmusnad hadis\u201d, \u201csahih hadis\u201d kabi iboralar ko\u02bbplab uchraydi. Ushbu ibora va tushunchalar haqida ma\u02bclum bir tasavvurlarga ega bo\u02bblmaslik turli chalkashlik va murakkablikni keltirib chiqaradi. Shuning uchun biz \u201cMustalahul hadis\u201d ilmining shakllanishiga bevosita taalluqli bo\u02bblgan yuqoridagi ibora va tushunchalar haqida qisqacha to\u02bbxtalib o\u02bbtamiz.<\/span><\/p>\n

\u201cHadis\u201d so\u02bbzi arabchadan kelib chiqqan bo\u02bblib, \u201cso\u02bbz\u201d, \u201ckalom\u201d, \u201cpayg\u02bbambar so\u02bbzi\u201d, \u201chikoya\u201d, \u201cnaql\u201d degan ma\u02bcnolarni anglatadi. Diniy-ilmiy kitoblarda \u201chadis\u201d deyilganda, Muhammad payg\u02bbambarning aytgan gap-so\u02bbzlari, qilgan ishlari nazarda tutiladi [6:156]. Demak, \u201chadis ilmi\u201d deganda Muhammad payg\u02bbambar gap-so\u02bbzlari va fe\u02bclini o\u02bbrganish, jamlash, tasniflash va sharhlash bilan bog\u02bbliq faoliyat turi tushuniladi.<\/span><\/p>\n

\u201cSunnat\u201d arab tilida \u201ctariqat \u2013 ma\u02bcnaviy yo\u02bbl\u201d degan ma\u02bcnoni anglatadi. Shundan kelib chiqib, Payg\u02bbambar s.a.v.ning sunnatlari deganda tariqatlari, yo\u02bbllarini tushunamiz [6:157]. Diniy-ilmiy talqinda sunnatga quyidagicha ta\u02bcrif beriladi: \u201cPayg\u02bbambar (s.a.v.)dan asar bo\u02bblib qolgan gap, ish, taqrir, xalqiy (tana tuzilishi), axloqiy sifatlar va tarjimai holga tegishli ma\u02bclumotlar \u201csunnat\u201d deyiladi\u201d [6:9]. Mazkur ta\u02bcrifda \u201cgap\u201d, \u201cish\u201d, \u201ctaqrir\u201d, \u201cxalqiy\u201d, \u201cxulqiy-axloqiy sifatlar\u201d va \u201ctarjimai hol\u201d degan iboralarga duch kelamiz. Ular haqida Shayx Muhammad Sodiq Muhammad Yusuf o\u02bbzining \u201cMuqaddima\u201d kitobida to\u02bbxtalib o\u02bbtgan. Ilm ahliga talqini ma\u02bclum bo\u02bblgani uchun, ularni takrorlab o\u02bbtirmay, hali ilmiy iste\u02bcmolga kirmagan \u201ctaqrir\u201d ma\u02bcnosini berish bilan chegaralanamiz. \u201cTaqrir\u201d \u2013 bir narsaga iqror bo\u02bblish, uning to\u02bbg\u02bbriligini tasdiqlash-ma\u02bcqullash ma\u02bcnosini anglatadi. Sunnatdagi taqrir esa Payg\u02bbambarimiz (s.a.v.)ning sahobai kiromlar tomonidan sodir bo\u02bblgan ba\u02bczi narsalarni ma\u02bcqullashlaridan iborat\u201d. Yuqoridagi talqinlardan kelib chiqsak, \u201cSunnat va hadis bir-birining o\u02bbrnida ishlatilib kelgan istilohlardir. Ularga yana ham diqqat qilsak, hadis xosroq, sunnat umumiyroq ekani ko\u02bbrinadi\u201d [6:9].<\/span><\/p>\n

\u201cQur\u02bcondan keyingi ikkinchi masdar\u201d, Qur\u02bconi karimni izohlovchi va bayon etuvchi Rasulullohning hikmatli gaplari, manbalari deganda sunnat-hadislar tushuniladi. \u201cSunnat-hadisning ma\u02bcnosi Allohdan, lafzi Payg\u02bbambardan bo\u02bblgan vahiydir\u201d [6:13]. Musnad turli mavzulardagi hadislar to\u02bbplami bo\u02bblib, unda \u201chadis rivoyat qiluvchi sahobalar islom dinini qabul qilgan vaqtiga ko\u02bbra, yoki alifbo tartibida joylashtirilgan\u201d [1:4].<\/span><\/p>\n

\u201cSahih\u201d arabcha so\u02bbz bo\u02bblib, ishonarli, to\u02bbg\u02bbri, xatosiz degan ma\u02bcnolarni anglatadi. U bilan birga diniy-ilmiy adabiyotlarda \u201cg\u02bbayrisahih\u201d yoki \u201cmavzu hadis\u201d degan tushuncha ham qo\u02bbllaniladi. \u201cG\u02bbayrisahih\u201d yoki \u201cmavzu hadis\u201d ishonchsiz, noto\u02bbg\u02bbri, xato ma\u02bcnolarini anglatib, \u201cSahih\u201d so\u02bbzining aksi sifatida ishlatiladi. Sunnat-hadislarni to\u02bbplash Muhammad (s.a.v.) payg\u02bbambar davridayoq boshlangan. \u201cIslomning birinchi kunidan boshlab, mo\u02bbmin-musulmonlar kattayu-kichik har bir narsani o\u02bbz payg\u02bbambarlaridan o\u02bbrgana boshladilar. Ular u zotdan ilohiy dastur bo\u02bblgan Qur\u02bconi karim oyatlaridan tortib, to oddiy tahorat olishgacha bo\u02bblgan hamma narsalarni asta-sekin qabul qilib olar edilar. Shuning uchun ham Muhammad (s.a.v.) muborak hayotlarining biror lahzasi ham sahobai kiromlarning diqqat e\u02bctiboridan chetda qolmas edi. Chunki u zotning muborak og\u02bbizlaridan chiqqan har bir so\u02bbz, o\u02bbzlaridan sodir bo\u02bblgan har bir harakat shariat hukmi, o\u02bbrnak, shaxsiy misol, hikmat, nasihat va ko\u02bbrsatma sifatida qabul qilinardi\u201d [6:16]. Shu tariqa sahobalar Muhammad payg\u02bbambarning sunnat-hadislarini to\u02bbplab, o\u02bbrganib, ularga amal qilib, keyin esa boshqa musulmonlarga, ular o\u02bbz navbatida avlodlari-tobe\u02bcinlarga yetkazganlar. Bu borada Abu Hurayra, Oysha onamiz, Hazrati Abu Bakr Siddiq, Hazrati Umar, Hazrati Usmon, Hazrati Ali, Abdulloh ibn Umar, Abdulloh ibn Mas\u02bcud, Anas ibn Molik, Abu Sa\u02bcd al-Hudriy, Sohib ibn Yazid, Ibn Abbos, Ummu Salama, Jobir ibn Abdulloh, Anas, Uqba ibn Omar kabi sahobalardan ko\u02bbplab hadislar keltirilganini eslash mumkin. Biroq bu sa\u02bcy-harakatlar ilmiy xarakterda emas edi. Hatto Hazrati Umar va Hazrati Usmon xalifaligi davridagi hadislar to\u02bbplashga qo\u02bbyilgan qat\u02bciy talablar, Muhammad payg\u02bbambarning \u201cSizlarga ikki narsani qoldirdim. Agar ularni mahkam tutsangiz, hech adashmaysiz. Bular \u2013 Allohning Kitobi va Sunnatimdir\u201d [6:14], degan alohida ta\u02bckidlariga qaramay, ayniqsa, ijtimoiy-siyosiy, mazhabiy, qavmiy-e\u02bctiqodiy, xususiy ixtiloflar tufayli sunnat-hadislarda g\u02bbayrisahih rivoyatlar, gaplar ahli dinni islomdan, Muhammad payg\u02bbambar (s.a.v.) ta\u02bclimotidan chalg\u02bbituvchi fikrlar, oqimlar paydo bo\u02bbldi. Hazrati Usmon davrida islom dini keng tarqalib Muhammad payg\u02bbambar (s.a.v.) sunnat-hadislaridan shaxsan xabardor sahobalar turli yurtlarga tarqalib ketdi. \u201cQolaversa, siyosiy fitnalar chiqib, turli janjallar boshlandi. Xilma-xil firqalar yuzaga keldi. Orada ham qurolli, ham fikriy, ham dahanaki janglar avj oldi. Ma\u02bclumki, tarafkashlik, guruhbozlik bor joyda, mutaassiblik bor joyda o\u02bbz tarafdorlarini qo\u02bbllash uchun hech narsadan qaytilmaydi. Bunday paytda mustaqil qolish juda ham qiyin. Har kim, har taraf o\u02bbzining haqligini isbotlash uchun to\u02bbg\u02bbri-noto\u02bbg\u02bbri barcha chora-vositalarni ishga sola boshlaydi. O\u02bbsha paytdagi ommaviy hayot diniy hayotdan iborat bo\u02bblgani uchun har kim o\u02bbzini dindor ko\u02bbrsatishga, qilayotgan ishiga, aytayotgan gapiga Qur\u02bcon va Sunnatdan dalil keltirishga urinar edi\u201d [6:25]. Bunday paytda islom dinini g\u02bbayridiniy unsurlardan, sunnat-hadislarni soxta gaplar, rivoyat va xabarlardan xoli qilish lozim bo\u02bbldi. \u201cAsr boshida Qur\u02bcondan boshqa narsani rasmiy ravishda yozmaslik davlat siyosati bo\u02bblsa, endi o\u02bbsha vaqtdagi omillar o\u02bbzgargan \u2026hadislarni rasmiy ravishda yozib, ehtimom berishni davlat siyosatiga aylantirish davr talabi bo\u02bblib qolgan edi\u201d [5:26]. Mazkur talabni sahobalarni ko\u02bbrgan, ularning rivoyat va naqllarini, so\u02bbzllarini eshitgan, amallarini shaxsan kuzatgan tobe\u02bcinlar amalga oshirishga kirishdilar. Natijada islom diniga, Muhammad payg\u02bbambar (s.a.v.) hayotiga bo\u02bblgan qiziqish turli diniy, metafizik va ilmiy qarashlarga ega muhaddislarni hayot sahnasiga olib chiqdi. Aynan ular \u201cMustalahul hadis\u201d ilmining yuzaga kelishiga zamin tayyorladilar. Shayx Muhammad Sodiq Muhammad Yusufning qayd etishiga muvofiq bu \u201chijriy to\u02bbrtinchi asrda yuzaga chiqdi. Shundan boshlab ulamolar mustalah ilmi haqida alohida mustaqil kitoblar yozdilar\u201d [5:26]. Shayxning keltirishicha, bu borada yaratilgan birinchi kitob qozi Muhammad Hasan ibn Abdurahmon ibn Xollad Romahurmuziyning \u201cAl-muhammadisul fosil baynar \u2013 roviy val vo\u02bciy\u201d asaridir. \u201cLekin Romahurmuziy bu kitobida \u201cMustalahul hadis\u201dning barcha bahslarini qamrab ola bilmagan\u201d [5:27]. Shundan keyin Shayx Muhammad Sodiq Muhammad Yusuf hadisshunoslik ilmining shakllanishiga hissa qo\u02bbshgan muhaddislar va ularning turli yurtlarda saqlanayotgan asarlarini keltiradi. Ular qatorida Hokim Abu Abdulloh Naysoburiyning \u201cMa\u02bcrifatu ulumul hadis\u201d, Abu Bakr Ahmad ibn Ali ibn Sobit Xatiyb Bag\u02bbdodiyning \u201cKifoya fiy ilmir-rivoya\u201d va \u201cAl-Jome\u02bc li axloqir-roviy va adabis some\u02bc\u201d, qozi Iyoz ibn Muso Yahyoubiyning \u201cAl-ilma\u02bcu ila ma\u02bcrifati usulir-rivayati va taqyidis-sam\u02bci\u201d, Abu Na\u02bciym Ahmad ibn Abdulloh Asbahoniyning \u201cAl-mustahroj u ala ma\u02bcrifati ulumul hadis\u201d, Abu Amr ibn Abdurrohman Shaxrazuriyning \u201cUlumul hadis\u201d (\u201cMuqaddimatu Ibn Saloh\u201d), Abu Hafs Umar ibn Abdulmajiyd Mayonajiyning \u201cMalaa yasa\u02bcul muhaddisa jahluhu\u201d, Muhyiddin Yahyo ibn Sharaf Navaviyning \u201cAt-Taqriyb vat-taysiyr li ma\u02bcrifati sunanil beshiyrin-nazkiyr\u201d, Jaloluddiyn Abdurrohman ibn Abu Bakr Suyutiyning \u201cTadriybur-roviy fiy sharhi taqriybin Nabaviy\u201d, Zaynuddiyn Abdurrohiym ibn Husayn Iroqiyning \u201cNazmud-durar fiy ilmil asar\u201d, Muhammad ibn Abdurrohman Sahoviyning \u201cFathul mug\u02bbiys fiy sharhi alfiyatil hadis\u201d, Hofiz ibn Hajar Asqaloniyning \u201cNuxbatul fikar fiy mustalahi ahlil asar\u201d, Umar ibn Muhammad Bayquniyning \u201cMamzumatul Bayquniya\u201d, Sayyid Shariyf Jurjoniyning \u201cMuxtasar fiy mustalahi ahlil asar\u201d, Hofiz Shamsuddiyn Muhammad ibn Ahmad Zahobiyning \u201cAl-muvqiza fiy ilmi mustalahil hadis\u201d, Abdulhaq ibn Sayfuddiyn ibn Sa\u02bcdulloh Buxoriy Dehlaviyning \u201cMuqaddima fil ulumil hadis\u201d asarlari mavjuddir.<\/span><\/p>\n

Imom Buxoriyning hadislar to\u02bbplashga va \u201cAl-Jomi\u02bc as-Sahih\u201dni yozishga kirishgani borasida turli fikrlar mavjud. \u201cMazkur asarning yozilish sabablaridan biri Imom Buxoriy hazratlarining ustozi, hadis ilmida mo\u02bbminlarning amiri Is\u02bchoq ibn Rohavayhning so\u02bbzlari deb ko\u02bbrsatilgan, Ibrohim ibn Ma\u02bcqal an-Nasafiydan rivoyat qilinadi: \u201cImom Buxoriy: \u201cIs\u02bchoq ibn Rohavayh bir kuni: \u201cQaniydi sizlar Rasululloh (s.a.v.)ning hadislaridan sahihlarini to\u02bbplab bir asar ta\u02bclif etsangizlar,\u201d deb aytdi. Mana shu so\u02bbzlar mening qalbimga qattiq o\u02bbrnashib qoldi. Natijada \u201cAl-Jomi\u02bc as-Sahih\u201dni jamlashga kirishdim,\u201d dedi.\u201d [4:14] Shu bilan birga bu to\u02bbg\u02bbrida boshqa rivoyatlar va talqinlar ham mavjud. Sharqda buyuk ishlar bunday plyuralistik talqinlarsiz, rivoyat va afsonalarsiz bo\u02bblishi mumkin emas. Ularni tahlil qilish bizning vazifamizga kirmaydi, bu borada manbashunoslarning izlanishlariga murojaat etish mumkin. Tadqiqotchi N.Qobilovning keltirishicha, Imom Buxoriy \u201cAl-Jomi\u02bc as-Sahihni taxminan 217\/833 yilda 23 yoshlarida Masjidul Haramda boshlab, 233\/849 yilda qirq yoshga to\u02bblmasdan 16 yil davomida yozib tugatgan. \u201cAl-Jomi\u02bc as-Sahih\u201ddan oldin hadislar darajalariga qarab ajratilmagan. Imom Buxoriy ishonchli hadislarni to\u02bbplab, ularni nosahihlaridan ajratib, \u201cmutlaq yangicha bir yo\u02bblni kashf etib, hadisshunoslik sohasida \u201coltin yo\u02bbl\u201dni boshlab berdi.\u201d \u201cAl-Jomi\u02bc as-Sahih\u201d 97 kitob va 3881 bobdan iborat, unda 7563 hadis keltirilgan. Kitobning hoshiyasidagi muallaq hadislar 1391 ta, biron-bir hadisga ergashib, uni to\u02bbldirib kelgan hadislar 344 ta, barcha hadislarning adadi 9082 taga yetadi. Ularni Imom Buxoriy 600 000 (olti yuz ming) hadis ichidan ajratib, tekshirib, tahlil qilib, qayta-qayta sinab olgan.\u201d<\/span><\/p>\n

\u201cMustalahul hadis\u201dning ilm, ilmiy faoliyat sohasi deyilishi g\u02bbarbona tafakkurga ega kishida, ayniqsa, diniy-ilmiy merosdan bexabar bo\u02bblib kelgan tadqiqotchida savol, e\u02bctiroz uyg\u02bbotishi tabiiy holdir. Shuning uchun \u201cMustalahul hadis\u201d ilmining tadqiqot obyekti (predmeti), maqsadi, asosiy kategoriyalari, unda qo\u02bbllaniladigan metodlar haqida ma\u02bclumot berib o\u02bbtish darkor. Imom Buxoriyning hayoti, diniy-ilmiy izlanishlari, asosiy asarlari \u201cAl-Jomi\u02bc as-Sahih\u201d va \u201cAl-Adab al-Mufrad\u201d aynan \u201cMustalahul hadis\u201dning ilm sifatida shakllanishi va tarqalishiga xizmat qiladi.<\/span><\/p>\n

Ochiq aytish kerakki, mustaqillik yillarida e\u02bclon qilingan diniy-ilmiy asarlarda \u201cMustalahul hadis\u201d o\u02bbzining immanent qonuniyatlari va talablariga ega ilmiy faoliyat ekani esga olinmaydi. Hatto shayx Muhammad Sodiq Muhammad Yusufning Abu Abdulloh Muhammad ibn Ismoil Buxoriyning \u201cAl-Jomi\u02bc as-Sahih\u201d (\u201cIshonarli to\u02bbplam\u201d) asariga yozgan muqaddimasida ham, uning 2002 yilda tayyorlagan \u201cHadis va hayot\u201d kitobi muqaddimasida ham \u201cMustalahul hadis\u201d mavjudligi keltirilmaydi. Ularda \u201chadis ilmi\u201d, \u201csunnat tarixi\u201d kabi iboralar tilga olinsa-da, aslida ular \u201cMustalahul hadis\u201dning aynan o\u02bbzi emas. Bizning fikrimizcha, shayx Muhammad Sodiq Muhammad Yusuf o\u02bbzining o\u02bbttiz to\u02bbqqiz jildlik \u201cHadis va hayot\u201d majmuasini tayyorlash jarayonida musulmon Sharqida shakllangan \u201cMustalahul hadis\u201dni diniy ilm sifatida o\u02bbzbek o\u02bbquvchilariga taqdim etish zarurligini anglab yetgan. Shu bois u 2010 yilga kelib \u201cMustalahul hadis\u201d ilmi haqida kitob tayyorlashni niyat qiladi va bu boradagi ishlarni boshlab yuboradi. Mazkur niyatning mahsuli sifatida \u201cSharq\u201d nashriyoti shayxning \u201cMustalahul hadis\u201d kitobini, \u201cHadis va hayot\u201d majmuasi tarkibida, 2011 yili chop etadi.<\/span><\/p>\n

Eng avvalo shuni chuqur ehtirom bilan qayd etishimiz zarurki, \u201cMustalahul hadis\u201d o\u02bbzbek tilida, balki butun Markaziy Osiyo (Movarounnahr) xalqlari tilida, hadis ilmiga oid eng muhim ilmiy, metodologik va diniy-falsafiy masalalarni yoritishga jazm qilgan ilk asardir. Ungacha bitilgan diniy-ilmiy asarlarda hadislarning ratsional asoslari, Muhammad payg\u02bbambar(s.a.v.)ning so\u02bbzlari, deganlari, hayot tarzi, e\u02bctiroflari bilan bog\u02bbliq masalalar u yoki bu darajada qayd etib kelingan, ammo ularning hech biri \u201cMustalahul hadis\u201d ilmi mavjudligini asoslashga intilmagan. Hatto diniy-ilmiy izlanishlarida Muhammad payg\u02bbambar(s.a.v.)ning sunnat-hadislariga eng ko\u02bbp murojaat etgan G\u02bbazzoliy, Fariduddin Attor, Imom A\u02bczam, Imom Shofi\u02bciy ham bu borada biror aniq fikr bildirganlari ma\u02bclum emas. Shayx Muhammad Sodiq Muhammad Yusuf ochiq tan olishga majbur bo\u02bbladi: \u201cBizning muhaddislarimizdan oldin kerakli insonlarning ijtimoiy o\u02bbrni va salohiyatini alohida o\u02bbrganib, o\u02bbsha o\u02bbrganilgan ma\u02bclumotlarni ilmiy ravishda qayd qilib, kitob shakliga keltirgan xalq bo\u02bblmagan. Roviylarning ishonchli yoki ishonchsiz ekanliklarini, ularning yod olishdagi quvvat darajalari va boshqa narsalarni o\u02bbrganish uchun olib borilgan izlanishlar natijasida mazkur buyuk ilm yuzaga kelgan\u201d [5:5]. Ushbu ichki ziddiyatlarga to\u02bbla, bir-biriga muvofiq kelmaydigan ikki fikrni mantiqiy tahlil etishga berilmay, yuqoridagi ta\u02bckiddan ma\u02bclum bo\u02bbladiki, \u201cMustalahul hadis\u201d to qozi Abu Muhammad Hasan ibn Abdurrohman ibn Xollad Romahurmuziyning \u201cAl-muhaddisul fosil baynar-roviy val vo\u02bciy\u201d asari (u kishining hijriy 360 sanasida vafot etgani ma\u02bclum) gacha diniy-ilmiy ta\u02bclimot faoliyat sifatida ma\u02bclum emas edi. Shuning uchun ham Shayx qozi Abu Muhammad Hasan ibn Abdurrohman ibn Xollad Romahurmuziy asarlarini hadis ilmi shakllanishini boshlab bergan \u201cbirinchi kitob\u201d deb ataydi\u201d [5:10].<\/span><\/p>\n

\u201cMustalahul hadis\u201d shunday ilmki, unda hadisni qabul qilish yoki rad etish uchun matn va sanadning ahvollarini tekshirishni o\u02bbrgatadigan qoida va usullar o\u02bbrganiladi\u201d [5:19]. Bu o\u02bbrinda \u201csanad\u201d deyilganda hadis aytuvchilar, ularning ketma-ket kelishi, o\u02bbzaro bog\u02bbliq holda rivoyat qilishi kabilar tushuniladi. Demak, hadis shunchaki keltirilmaydi, uni rivoyat qiluvchilarning ismi-sharifi, maqomati, agar Muhammad payg\u02bbambar (s.a.v.) sahobalariga yaqin bo\u02bblsa, ushbu yaqinligi kabilar navbatma-navbat, xronologik tarzda tekshirilib aniqlanadi. Hadis Nabiy sallallohu alayhi vassallamgacha, xronologik tarzda yetib borishi zarur.<\/span><\/p>\n

Hadislarni eng ishonchli, ya\u02bcni boshqalarga aynan yetkazuvchilar sahobalardir. Shuning uchun ularning hadislari hech ikkilanmay qabul qilinadi. Sahobalardan keyin keladigan hadischilarning naql qilishi to\u02bbg\u02bbriligi, holi, ishonchliligi, adolati, zobti, hadisning uzilmay yetib kelishi diqqat bilan o\u02bbrganiladi [5:28]. Ko\u02bbrinib turibdiki, har bir hadisning ishonchli yoki ishonchsiz, sahih yoki g\u02bbayrisahih ekanini aniqlash roviy (rivoyat, hadis aytuvchi)larning hayotini, sahobalarga aloqasini, Muhammad payg\u02bbambar(s.a.v.)ga yaqinligini, qaysi mazhabda ekanini bilishga yetaklaydi. Hadislarni yod olish uncha qiyin mashg\u02bbulot emas, balki sahobalar va roviylarning ketma-ket kelishini, hadisni avval boshida kim eshitgan, unday keyin kimlar qabul qilgan va kelgusi avlodlarga yetkazgan, ularniyu islomdagi maqomati, mazhabi qanday bo\u02bblganini bilish haqiqiy ilmiy izlanishni taqozo etgan. Imom Buxoriyning Bag\u02bbdod hadis ulamolari oldidagi imtihon paytida chalkash xabarlarni izchil, ketma-ket to\u02bbg\u02bbrilab, javob bergani u zotning yirik ilm egasi ekanidan dalolat beradi [2:27].<\/span><\/p>\n

Hanafiy ulamolar hadislarni \u201cmutavotir hadis\u201d, \u201cmashhur hadis\u201d va \u201cohod hadis\u201dlarga ajratadilar. Mutavotir hadislarni ikkilanmay ishonchli, mutlaq sahih, to\u02bbg\u02bbri hadis, deyish mumkin. Uning talabiga ko\u02bbra, hadisni Rasululloh (s.a.v.)dan kamida o\u02bbnta sahoba, ushbu sahobalardan kamida o\u02bbnta tobe\u02bcin, ushbu tobe\u02bcinlardan kamida o\u02bbnta roviy eshitgan bo\u02bblishi shart. Ya\u02bcni, sanadning har bir tabaqasi roviylar, hadischilar soni o\u02bbntadan kam bo\u02bblmasligi darkor.<\/span><\/p>\n

Mashhur hadisning roviylari har bir tabaqada kamida uchta bo\u02bblishi talab etiladi. Imom Buxoriyning \u201cAl-Jomi\u02bc as-Sahih\u201d va \u201cAl-Adab al-Mufrad\u201d asarlaridagi sunnat-hadislarning aksariyati ushbu yo\u02bbnalishdadir. Masalan, \u201cAl-Jome\u02bc as-Sahih\u201dning 1-bobidayoq Imom Buxoriy keltiradi: \u201cUrva ibn Zubayr rivoyat qiladilar, u kishi ersa, Oysha onamizdan eshitgan ekanlar: \u201cHoris ibn Hishom roziyallohu anhu rasululloh s.a.v.dan: \u201cYo, rasululloh, sizga vahiy nechuk kelgusidur?\u201d \u2013 deb so\u02bbradi. Rasululloh (s.a.v.): \u201cMenga vahiy ba\u02bczan qo\u02bbng\u02bbiroq ovozi yanglig\u02bb kelgusidir. Kuchli vahiy kelganda shunday bo\u02bblg\u02bbay. Shunda men butun borliqni unutgum va vahiy so\u02bbzlarini uqib olgumdir. Ba\u02bczan esa, menga inson qiyofasidagi farishta vahiy keltirg\u02bbay, men uning aytganlarini yodlab olgayman\u201d deb javob qildilar\u201d [1:7].<\/span><\/p>\n

Bu o\u02bbrinda ikkita sahoba (Oysha onamiz va Horis ibn Hishom) va bir roviy (Urva ibn Zubayr) ismlari tilga olingan. Ohod (ahad) hadis bir kishi yoki ozchilik tomonidan yetkaziladi.<\/span><\/p>\n

\u201cMustalahul hadis\u201d ilmida \u201caziz hadis\u201d ham mavjuddir. Unda roviylar soni har bir tabaqada kamida ikki kishi bo\u02bblishi zarur. Ammo ular ichida \u201cmutavotir hadis\u201d Qur\u02bconi karimning umumiy hukmini xoslaydi, mutlaq hukmini qayd etadi\u201d [5:35].<\/span><\/p>\n

Hadislarni yod olishga alohida e\u02bctibor berilgan. Islom olamida inson xotirasiga, zehniga, yod olish ko\u02bbnikmasiga ishonish muhim o\u02bbrin tutadi, hatto Qur\u02bconi karimni yoddan bilish, boshqalarga yod orqali yetkazish an\u02bcana bo\u02bblgan. Imom Buxoriyning o\u02bbzi ham Qur\u02bconi Karimni yod bilgan, uch yuz ming hadisni, ularni yetkazgan roviylar hayoti, e\u02bctiqodi, holi, mazhabi, adolatli ekanini xotirasida saqlagan. Yodlash, xotirada saqlash unga hadislarni va\u02bcz qilish uchungina emas, balki sahobalar va roviylar xabarlarining sahihligini tekshirib ko\u02bbrish, sinovdan o\u02bbtkazish uchun zarur edi. Imom Buxoriy \u201co\u02bbz shayxi al-Humaydiy Abdulloh ibn Zubayrni o\u02bbrganib, ishonchli roviy ekaniga qanoat hosil qilganidan keyin al-Humaydiyning shayxi Sufyonni o\u02bbrganishga kirishadi. Sufyonda ham hadisi qabul bo\u02bblishi uchun zarur hamma shartlarni topganidan keyin ikkovlari qayerda, qachon, qanday uchrashganlari haqida hujjat va dalil keltiradi. U ham sobit bo\u02bblganidan keyingina uchinchi roviyni o\u02bbrganishga kirishadi. Shunday qilib, har bir hadisni necha kishi rivoyat qilgan bo\u02bblsa, hammasi tekshirib chiqiladi [6:33].<\/span><\/p>\n

Matn, hadisdagi so\u02bbzlar, iboralar Mustalahul hadis ilmida eng muhim qism hisoblanadi. Sanadlar, roviylar holi o\u02bbrganilgach, matn tekshiriladi. Muhammad payg\u02bbambar lafziga xos iboralar, so\u02bbzlar muhaddis e\u02bctiborida turadi, u mazkur iboralar, so\u02bbzlar orqali hadisning sahihligini aniqlaydi. Bu o\u02bbrinda muhaddisdan grammatika va stilistika qonun-qoidalaridan xabardorlik talab etiladi. So\u02bbzlar va iboralarning lug\u02bbaviy, mantiqiy hamda aksiologik mohiyatini topish, o\u02bbrganish alohida ilmdir. Arab tilini mukammal egallagan Imom Buxoriy har bir hadisdagi so\u02bbzlar va iboralarni diqqat va qunt bilan o\u02bbrganib, tekshirib, ularni boshqa hadislardagi variantlari, sinonimlari bilan qiyoslab chiqqan. Shunday sinovdan o\u02bbtgan hadislarni u sahih hisoblab, asarlariga kiritgan. \u201cRivoyat etilishicha, Imom Buxoriy hazratlari ko\u02bbpincha, g\u02bbusl qilib, ikki rakat namoz o\u02bbqib, uyquga yotar ekanlar. Tushlarida Muhammad s.a.v. kelib, \u201cushbu hadis mendan\u201d desalar, turib, kitoblariga yozar ekanlar\u201d [6:34].<\/span><\/p>\n

Bundan ma\u02bclum bo\u02bbladiki, chuqur diniy-ilmiy izlanishlar muhaddisning butun o\u02bby-fikrini, qalbi va vujudini chulg\u02bbab olgan, u har bir hadisni borlig\u02bbidan, his-tuyg\u02bbularidan o\u02bbtkazgan, sahih ekanligiga hatto uyqusida ham asos izlagan.<\/span><\/p>\n

Imom Buxoriyning \u201cMustalahul hadis\u201d ilm rivojiga qo\u02bbshgan buyuk hissasini u zot tirik paytidayoq e\u02bctirof etishgan. Shu bois ham islom olamida buyuk muhaddislar sifatida tan olingan allomalar boshida Imom Buxoriy turadi, undan keyin u zot kabi sahih hadislar to\u02bbplagan Imom Muslim, Imom Abu Dovud, Imom Termiziy, Imom Nasoiy va Imom Dorimiy Samarqandiy keladi. Eng muhimi shundaki, ushbu olti buyuk muhaddislarning to\u02bbrttasi bizning yurtimizdan chiqqan yurtdoshlarimizdir. Bu misol Imom Buxoriy diniy-ilmiy izlanishlari, asarlari o\u02bblkamizda hadis ilmining shakllanishi va tarqalishiga qanchalik katta ta\u02bcsir qilganini ko\u02bbrsatadi.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/p>\n

    \n
  1. Qur\u02bconi karim. Alouddin Mansur tarjimasi. \u2013T.: Cho\u02bblpon,1992.<\/span><\/li>\n
  2. Abu Abdulloh Muhammad ibn Ismoil al-Buxoriy. \u201cAl-Jomi\u02bc as-Sahih\u201d (Ishonarli to\u02bbplam) 1-jild. T.: \u2013 Qomuslar bosh tahririyati, 1991.<\/span><\/li>\n
  3. Shayx Muhammad Sodiq Muhammad Yusuf. \u201cMustalahul hadis\u201d. \u2013T.: Sharq, 2011.<\/span><\/li>\n
  4. Shayx Muhammad Sodiq Muhammad Yusuf. Hadis va hayot. Muqaddima. 1-Juz. \u2013T.: Sharq, 2004.<\/span><\/li>\n
  5. Alimov U.Imom Buxoriy barakoti. \u2013T.: Movarounnahr, 2007.<\/span><\/li>\n
  6. Qobulov N. \u201cSahihu-l-Buxoriy\u201dning yozilishi tarixi va uslubi \/\/ Imom Buxoriy saboqlari, 2009.<\/span><\/li>\n
  7. Shayx Muhammad Sodiq Muhammad Yusuf. Hadis va hayot. Yaxshilik va axloq. 34-Juz. \u2013T.: Sharq, 2011.<\/span><\/li>\n
  8. Shayx Muhammad Sodiq Muhammad Yusuf. Hadis va hayot. Namoz kitobi. 6-Juz. \u2013 T.: Sharq, 2011.<\/span><\/li>\n
  9. Shayx Muhammad Sodiq Muhammad Yusuf. Hadis va hayot. Ro\u02bbza kitobi. 9-juz. \u2013 T.: Sharq, 2011.<\/span><\/li>\n<\/ol>\n
    Nodira MUSAYEVA<\/strong><\/span><\/div>\n
    Nizomiy nomidagi Toshkent davlat pedagogika universiteti dotsenti, f.f.n.<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Mustaqillik yillarida islom dini, madaniyati va falsafasini o\u02bbrganishga, islomiy ma\u02bcnaviy-axloqiy qadriyatlarni qayta tiklashga katta e\u02bctibor qaratildi. Chunki islom dini milliy, ma\u02bcnaviy-axloqiy qadriyatlarimizga aylangan. Islom ta\u02bclimoti dunyoviy tafakkur bilan sintezlashib ketgan. Sharqda tasavvuf falsafasi rivojlanib, kishilik jamiyatida yaxlit umumfalsafiy merosni yaratishga muhim hissa qo\u02bbshgan. \u201cO\u02bbzbekistonday o\u02bbtmishi insoniyat tarixi, kishilik hayoti ibtidosi bilan bog\u02bbliq bo\u02bblgan makonda tug\u02bbilgan …<\/p>\n","protected":false},"author":1,"featured_media":16080,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\n\u201cMUSTALAHUL HADIS\u201d ILMINING SHAKLLANISHI VA TARQALISHIDA IMOM BUXORIYNING O\u02bbRNI - 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=16082&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cMUSTALAHUL HADIS\u201d ILMINING SHAKLLANISHI VA TARQALISHIDA IMOM BUXORIYNING O\u02bbRNI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Mustaqillik yillarida islom dini, madaniyati va falsafasini o\u02bbrganishga, islomiy ma\u02bcnaviy-axloqiy qadriyatlarni qayta tiklashga katta e\u02bctibor qaratildi. Chunki islom dini milliy, ma\u02bcnaviy-axloqiy qadriyatlarimizga aylangan. Islom ta\u02bclimoti dunyoviy tafakkur bilan sintezlashib ketgan. 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