{"id":16278,"date":"2021-06-30T10:49:06","date_gmt":"2021-06-30T05:49:06","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=16278"},"modified":"2021-06-30T10:49:06","modified_gmt":"2021-06-30T05:49:06","slug":"siyar-a%ca%bclamun-nubalo-asarida-imom-buxoriy-siyrati-6-qism","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=16278&lang=oz","title":{"rendered":"\u201cSIYAR A\u02bcLAMUN NUBALO\u201d ASARIDA IMOM BUXORIY SIYRATI (6-QISM)"},"content":{"rendered":"

\u201cSahihul Buxoriy\u201dning tafsir ilmidagi ahamiyati<\/strong><\/span><\/p>\n

\u201cTafsir\u201d mufassirlarning ta\u02bcrifiga ko\u02bbra: Qur\u02bconi karim lafzlarining botiniy va zohiriy ma\u02bcnolarini saqlab qolgan holda ma\u02bcnoni til bilan ochiqlash, tafsir etishdir[1]<\/sup><\/a>.<\/span><\/p>\n

\u201cSiyarul nabiy\u201d payg\u02bbambar alayhissalomning hayot yo\u02bblini o\u02bbrganadigan fandir.<\/span><\/p>\n

\u201cZuhd\u201d istilohi tasavvuf olimlariga ko\u02bbra, dunyo, mol mulk, obro\u02bb va mansabdan yuz o\u02bbgirishni anglatadi[2]<\/sup><\/a>.\u00a0<\/span><\/p>\n

\u201cRiqoq\u201d so\u02bbzi \u0627\u0644\u0635\u062d\u0629 \u060c \u0627\u0644\u0641\u0631\u0627\u063a \u201csog\u02bbliq\u201d, \u201cxotirjamlik\u201d\u00ad ma\u02bcnolarida bo\u02bblib, \u201cfaqat oxiratni o\u02bbylab hayot kechirish\u201ddir. Lug\u02bbatshunos olimlarning fikricha: \u0631\u0642\u0627\u0642\u00a0\u00a0 \u201cRiqoq\u201d \u0631\u0642\u064a\u0642 \u201croqiq\u201d so\u02bbzining ko\u02bbpligi bo\u02bblib, \u201cnafrat\u201d va \u201cg\u02bbazab\u201d so\u02bbzining aksi bo\u02bblgan \u0631\u062d\u0645\u0629 \u201cmuloyim tabiatlik\u201d ma\u02bcnosini anglatadi[3]<\/sup><\/a>.<\/span><\/p>\n

Yuqorida zikr etilgan fanlar Imom Buxoriy asarida o\u02bbz ifodasini topgan. Muhaddis \u201csunnat\u201d, \u201csiyrat\u201d, \u201ctafsir\u201d ilmlarini chuqur bilish bilan birga, \u201criqqatul qalb\u201d, ya\u02bcni samimiy qalb egasi ham bo\u02bblgan. Hadislarni \u201czaif\u201didan \u201csahihi\u201dni\u00a0 ajratish uchun esa ana shunday qalb sohibi bo\u02bblmoqlik kerak.<\/span><\/p>\n

Imom Buxoriy bu\u00a0 qoidaga o\u02bbziga xos tarzda yondashib, uni yuqori san\u02bcat darajasiga ko\u02bbtargan va o\u02bbzgalar qilmagan kashfiyot qilgan. U \u201cAl-Jome\u02bc as-Sahih\u201dning boshqa asarlardan farqli ekanini isbotlab bergan. Muhaddis olimlar bu kashfiyot Buxoriydan oldin mavjud emasligini e\u02bctirof etganlar[4]<\/sup><\/a>.<\/span><\/p>\n

Asar \u201cVahiyning boshlaninishi\u201d\u00a0 (\u0628\u062f\u0621 \u0627\u0644\u0648\u062d\u064a) kitobi bilan ochilib, \u201cTavhid\u201d\u00a0 (\u0627\u0644\u062a\u0648\u062d\u064a\u062f) kitobi bilan oxirlaydi.<\/span><\/p>\n

\u201cUmdat ul-qoriy\u201d asarida berilishicha, arabcha \u201cvahiy\u201d (\u0627\u0644\u0648\u062d\u064a) so\u02bbzi \u201cmaxfiy gap\u201d (\u0627\u0644\u0643\u0644\u0627\u0645 \u0627\u0644\u062e\u0641\u064a), \u201cilhom\u201d (\u0627\u0644\u0625\u0644\u0647\u0627\u0645),\u00a0 \u201celchilik\u201d\u00a0 (\u0627\u0644\u0631\u0633\u0627\u0644\u0629), \u201cyozish\u201d (\u0627\u0644\u0643\u062a\u0627\u0628\u0629),\u00a0 \u201cishora\u201d (\u0627\u0644\u0625\u0634\u0627\u0631\u0629)so\u02bbzlari bilan ma\u02bcnodoshdir[5]<\/sup><\/a>.<\/span><\/p>\n

Abu Abdulloh at-Taymiy al-Isbahoniy \u0648\u062d\u064a so\u02bbzi \u062a\u0641\u0647\u064a\u0645 , ya\u02bcni \u201ctushuntirib berish\u201d degan ma\u02bcnoni anglatadi, deya ta\u02bckidlagan. Uning\u00a0 bu haqdagi\u00a0 ta\u02bcrifi shunday: \u0628\u0647 \u0645\u0646 \u0627\u0644\u0625\u0634\u0627\u0631\u0629 \u0648 \u0627\u0644\u0625\u0644\u0647\u0627\u0645 \u0648 \u0627\u0644\u0643\u062a\u0628 \u0641\u0647\u0648 \u0648\u062d\u064a \u0648 \u0643\u0644 \u0645\u0627 \u0641\u0647\u0645 \u201cHar qanday ishora, ilhom va kitoblardan tushunilgan narsa\u00a0 vahiydir\u201d[6]<\/sup><\/a>.<\/span><\/p>\n

Asar \u201cVahiy ibtidosi\u201d bobi bilan boshlanayotganining sababi, payg\u02bbambarlikning ibtidosi (ya\u02bcni, risolat) vahiy bilan bevosita bog\u02bbliqligida, vahiyga doir oyatning keltirilishi esa uning tabarruk \u2013 \u201cmuborak\u201d ekanligidir.<\/span><\/p>\n

\u201cAl-Jome\u02bc as-Sahih\u201d asarining boblari va bob izohlari borasida olimlar va tadqiqodchilar tomonidan turli fikrlar bildirilgan. Olim Kirmoniy turli nusxalar o\u02bbrtasidagi kam ixtilof kitoblar (bo\u02bblimlar) sonini 100 ta, boblari 3450 ta deya qayd etgan. \u201cKashf az-zunun\u201d asari mu\u02bcallifi Hoja Xalifa ham shu fikrga tayangan[7]<\/sup><\/a>.<\/span><\/p>\n

Ibn Hajar Asqaloniy esa \u201cFath ul-Boriy\u201d asarida bo\u02bblimlar sonini 97 ekanini qayd etgan. XX asrda yashagan arab olimlaridan Doktor Mahmud Tahhon o\u02bbz tadqiqotida Asqaloniyning fikrini qo\u02bbllab-quvvatlaydi[8]<\/sup><\/a>.<\/span><\/p>\n

Iordaniyaning \u201cAn-Nahda\u201d nashriyoti tomonidan tayyorlangan tahqiqida esa kitob (bo\u02bblim)lar 91, boblar 3882 ta keltirilgan. Arab olimi Shayx Abdulloh G\u02bbunaymon \u201cDalil al-qori\u02bc\u201d nomli fihrist (katalog)ida ham mazkur tahqiqga tayanib asar haqida ma\u02bclumot keltirib o\u02bbtgan[9]<\/sup><\/a>.<\/span><\/p>\n

Asarda keltirilgan hadislar soniga to\u02bbxtalib o\u02bbtadigan bo\u02bblsak, olim Ibn Saloh ularni 7275 ta, takrorsiz 4000 ta, deya qayd etgan. Imom Navaviy ham unga ergashib: \u201cSahihi Buxoriy\u201ddagi hadislarning barchasi 7275 ta, takrorlarini olib tashlagan holda 4000 ta\u201d degan ma\u02bclumotni o\u02bbz asarida aytib o\u02bbtgan\u00a0[10]<\/sup><\/a>.<\/span><\/p>\n

Keyingi yillarda yurtimizda qilingan o\u02bbzbek tilidagi tadqiqotlarda \u201cSahih al-Buxoriy\u201d hadislar to\u02bbplami 97 kitob va 3881 bobdan iborat bo\u02bblib, undagi barcha hadislar soni, takroriylari bilan qo\u02bbshilib hisoblaganda 7563 tadir. Kitobning hoshiyasidagi muaallaq hadislar 1391 ta, biron-bir hadisga tobe bo\u02bblib kelgan hadislar 344 ta va bu kitobdagi barcha hadislarning ko\u02bblami 9082 ta keltiriladi[11]<\/sup><\/a>.\u00a0\u00a0<\/span><\/p>\n

Hofiz Ibn Hajar Asqaloniy shunday qayd etadi: \u201cSahihi Buxoriyning barcha hadislari takrorlari bilan \u2013 muallaqot va mutaba\u02bcatlaridan tashqari[12]<\/sup><\/a>\u00a0\u2013 o\u02bbzim tahrir qilib, o\u02bbrganib chiqqanimga ko\u02bbra 7397 tadir\u201d[13]<\/sup><\/a>. Boshqa olimlar zikr qilganga 122 ta hadis qo\u02bbshgan. Kitobdagi ta\u02bcliqlarning barchasi 1341 ta bo\u02bblib, ularning aksariyati kitob matnlari asosida takror keltirilgan.<\/span><\/p>\n

Sahobalarning mavquf[14]<\/sup><\/a>, tobeinlar va ulardan keyingilardan keltirilgan maqtu\u02bc hadislaridan tashqari kitobning barcha hadislari 9082 tani tashkil etadi. Undagi mavsul, muallaq hadislarning barchasi 2513 ta bo\u02bblib bundan muallaqning mutaba\u02bcat ma\u02bcnosidagilari 160 tadan iborat, qolganlari mavsul hadislardir.<\/span><\/p>\n

Hozirgi kunimizda keng tarqalgan \u201cAl-Jome\u02bc as-Sahih\u201d ilk bor Ali ibn Muhammad Yuniniy (vaf. 1302 y.) tomonidan Buxoriydan Firabr va Buxoroda ikki marta eshitib ko\u02bbchirgan olimning shogirdi Muhammad ibn Yusuf Firabriyning tayyorlagan nusxalari asosan tartiblangan. Shuningdek, asarning Hammod ibn Shokir (vaf. 902 y.), Al-Mahomiliy (vaf. 941 y.), Ibrohim ibn Ma\u02bcqal Nasafiy (vaf. 908 y.) va Mansur ibn Muhammad Pazdaviy (vaf. 932 y.) rivoyatlari asosida yozilgan nusxalari ham mavjud. Mazkur nusxalardan Mahomiliy nusxasi xato va kamchiliklari borligi sababli olimlar tomonidan qabul qilinmagan[15]<\/sup><\/a>.<\/span><\/p>\n

Imom Buxoriy aksar hollarda, har bir kitobning birinchi bo\u02bblimida mavzuga doir Qur\u02bconi karim oyatlaridan dalil hujjatlarni keltirib o\u02bbtadi. Masalan:\u00a0 \u201cVahiyning boshlanishi\u201d kitobida aynan shu usulni kuzatish mumkin: 1-\u00a0 \u0628\u0627\u0628 \u0643\u064a\u0641 \u0643\u0627\u0646 \u0628\u062f\u0621 \u0627\u0644\u0648\u062d\u064a \u0625\u0644\u064a \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u064a \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0648 \u0642\u0648\u0644\u0647 \u062c\u0644 \u0630\u0643\u0631\u0647 (\u0625\u0646\u0627 \u0623\u0648\u062d\u064a\u0646\u0627 \u0625\u0644\u064a\u0643 \u0643\u0645\u0627 \u0623\u0648\u062d\u064a\u0646\u0627 \u0625\u0644\u064a \u0646\u0648\u062d \u0648 \u0627\u0644\u0646\u0628\u064a\u064a\u0646 \u0645\u0646 \u0628\u0639\u062f\u0647)\u00a0 \u201cRasululloh sollallohu alayhi vasallamga vahiyning boshlanishi qanday bo\u02bblgan?[16]<\/sup><\/a>. Alloh jalla zikruhuning \u201c(Ey Muhammad!) albatta, Biz Nuh va undan keyingi nabiylarga vahiy yuborganimizdek, sizga ham vahiy yubordik\u201d[17]<\/sup><\/a>. Ushbu oyat Rasululloh (s.a.v.) uchun vahiyning nozil bo\u02bblganligiga qat\u02bciy dalildir. So\u02bbngra oyatlarga uyg\u02bbun bo\u02bblgan va ularni qo\u02bbllab-quvvatlaydigan hamda ularga uzviy bog\u02bbliq bo\u02bblgan hadislarni bo\u02bblimlar tarkibida izchillik bilan berib boradi.<\/span><\/p>\n

davomi bor\u2026<\/em><\/strong><\/span><\/p>\n

[1]<\/sup><\/a>\u00a0ar.wikipedia.com.<\/span><\/div>\n
[2]<\/sup><\/a>\u00a0Shayx Muhammad Sodiq Muhammad Yusuf. Ruhiy tarbiya. \u2013 Toshkent, 2008-53-b.<\/span><\/div>\n
[3]<\/sup><\/a>\u00a0Ibn Hajar al- Asqaloniy.\u00a0 Fathu-l- Boriy. \u2013 O\u02bbzR FA SHI qo\u02bblyozmalar fondi. Qo\u02bblyozma raqami 6222-2b-b.<\/span><\/div>\n
[4]<\/sup><\/a>\u00a0Mavlono Shoh Valilulloh Dehlaviy. Risalatu sharhu tarojum abvabu Sahih ul-Buxariy. Matba\u02bcatu Doirat ul-Ma\u02bcorif. Qohira. 1323.\u2013B. 2<\/span><\/div>\n
[5]<\/sup><\/a>\u00a0Badiruddin Abu Muhammad Mahmud ibn Ahmad al-Ayniy. Umadat ul-Qoriy. Dor ul-kutub al-ilmiyya. \u2013 Bayrut. 2001. J.1. \u2013 B. 39<\/span><\/div>\n
[6]<\/sup><\/a>\u00a0O\u02bbsha asar \u2013 39- b.<\/span><\/div>\n
[7]<\/sup><\/a>\u00a0Sharh al-Kirmoniy. \u2013 J. 1. \u2013 B. 12. Kashf az-zunun. \u2013 B. 445.<\/span><\/div>\n
[8]<\/sup><\/a>\u00a0Doktor Mahmud Tahhon. At-taxrij va dirosa al-asaniyd. \u2013 B. 114.<\/span><\/div>\n
[9]<\/sup><\/a>\u00a0Qarang: Shayx Abdulloh G\u02bbunaymon. Dalil al-qori\u02bc. \u2013 B. 77.<\/span><\/div>\n
[10]<\/sup><\/a>\u00a0Tadrib ar-roviy. 1\/102. Sharhi Navaviy. \u2013 B. 8.<\/span><\/div>\n
[11]<\/sup><\/a>\u00a0Nodir Qobilov. Sahihu-l-Buxoriyning yozilish tarixi va uslubi. \/\/ \u201cImom Buxoriy saboqlari\u201d. 3\/2009-173-b.<\/span><\/div>\n
[12]<\/sup><\/a>\u00a0Muallaqot \u2013 muallaqning ko\u02bbpligi. Istilohda isnodining boshida bir roviy tushib qolgan hadis. Qarang: Sharx an-nuxba. \u2013 B. 42. Taysir mustalah al-hadis. \u2013 B. 69. Mutaba\u02bcat \u2013 mutaba\u02bcaning ko\u02bbpligi. Istilohda roviyning boshqasi bilan bir hadis rivoyatida isnod avvalida yoki yuqorisida sherik bo\u02bblishi. Qarang: Taysir mustalah al-hadis. \u2013 B. 142. An-nukat. 2\/681. Tadrib ar-roviy. 1\/243.<\/span><\/div>\n
[13]<\/sup><\/a>\u00a0Hady as-soriy. \u2013 B. 469. Fath al-Boriy. \u2013 J. 13. \u2013 B. 543. Nazzor Hamadoniy. \u2013 B. 125. Doktor Abdulloh G\u02bbunaymon. Fihrist. \u2013 B. 533. G\u02bbunaymon asarni tahrir qilib, takrorlarsiz 2334 ta hadis borligini aytgan. U Ibn Hajar Asqaloniydan 19 ta hadis kamdir.<\/span><\/div>\n
[14]<\/sup><\/a>\u00a0Hady as-soriy. \u2013 B. 469.<\/span><\/div>\n
[15]<\/sup><\/a>\u00a0Tekin D. M\u00fcslim ve el-Camiu\u02bbs-Sahih\u02bbi \u00dczerine \/\/BE\u00dc \u0130lahiyat Fak\u00fcltesi Dergisi. \u2013 2015. \u2013 T. 2. \u2013 \u2116. 1. \u2013 S. 49-68.<\/span><\/div>\n
[16]<\/sup><\/a>\u00a0Ahmadjonov M., Yusupov O. Oltin Silsila. Sahihul Buxoriy. 1- juz. \u2013 Toshkent, 2013-116-b.<\/span><\/div>\n
[17]<\/sup><\/a>\u00a0Shayx Abdulaziz Mansur. Qur\u02bconi Karim ma\u02bcnolarining tarjima va tafsiri. Toshkent islom universiteti, 2018-104-b.<\/span><\/div>\n
Azizxo\u02bbja INOYATOV<\/strong><\/span><\/div>\n
O\u02bbzbekiston Xalqaro Islom akademiyasi<\/strong><\/span><\/div>\n
mustaqil tadqiqotchisi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

\u201cSahihul Buxoriy\u201dning tafsir ilmidagi ahamiyati \u201cTafsir\u201d mufassirlarning ta\u02bcrifiga ko\u02bbra: Qur\u02bconi karim lafzlarining botiniy va zohiriy ma\u02bcnolarini saqlab qolgan holda ma\u02bcnoni til bilan ochiqlash, tafsir etishdir[1]. \u201cSiyarul nabiy\u201d payg\u02bbambar alayhissalomning hayot yo\u02bblini o\u02bbrganadigan fandir. \u201cZuhd\u201d istilohi tasavvuf olimlariga ko\u02bbra, dunyo, mol mulk, obro\u02bb va mansabdan yuz o\u02bbgirishni anglatadi[2].\u00a0 \u201cRiqoq\u201d so\u02bbzi \u0627\u0644\u0635\u062d\u0629 \u060c \u0627\u0644\u0641\u0631\u0627\u063a \u201csog\u02bbliq\u201d, \u201cxotirjamlik\u201d\u00ad ma\u02bcnolarida …<\/p>\n","protected":false},"author":1,"featured_media":16097,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\n\u201cSIYAR A\u02bcLAMUN NUBALO\u201d ASARIDA IMOM BUXORIY SIYRATI (6-QISM) - 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=16278&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cSIYAR A\u02bcLAMUN NUBALO\u201d ASARIDA IMOM BUXORIY SIYRATI (6-QISM) - 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