{"id":16291,"date":"2021-07-01T10:11:01","date_gmt":"2021-07-01T05:11:01","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=16291"},"modified":"2021-07-01T10:11:01","modified_gmt":"2021-07-01T05:11:01","slug":"siyar-a%ca%bclamun-nubalo-asarida-imom-buxoriy-siyrati-7-qism","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=16291&lang=oz","title":{"rendered":"\u201cSIYAR A\u02bcLAMUN NUBALO\u201d ASARIDA IMOM BUXORIY SIYRATI (7-QISM)"},"content":{"rendered":"

\u201cAL-JOME\u02bc AS-SAHIH\u201d ASARIDA IMOM BUXORIY QUR\u02bcONI KARIMNI TAFSIR QILISHGA OID BOB AJRATISHI<\/strong><\/span><\/p>\n

\u00a0<\/strong>\u201cAl-Jome\u02bc as-Sahih\u201d kitobi turli ilmlar hadis, roviylar, fiqh, tarixni jamlovchi kitoblar sirasiga kiradi. Asarda tafsirning bo\u02bblishi esa ochiq-oydin ma\u02bclumdir. Ibn Hajar Asqaloniy \u201cJome\u02bc\u201d kitobidan alohida (tafsirga oid) kitob ajratgan[1]<\/sup><\/a>. Shayx Muhammad Fuod Abdulboqiy Imom Buxoriyning \u201cG\u02bbarib ul-Qur\u02bcon\u201dga bo\u02bblgan e\u02bctibori haqida kitob ta\u02bclif qilgan[2]<\/sup><\/a>.<\/span><\/p>\n

Hadis asarlarida mustaqil tafsir bo\u02bblimlarini ajratish odatini Buxoriy boshlab bergan. U bilan bir davrda yashagan Muslim \u201cSahih\u201dida \u201cTafsir\u201d nomli yetti bobdan iborat kichikina bir bo\u02bblim ajratgan. Termiziy \u201cSunan\u201dida, Nasoiy ham \u201cas-Sunan al-kubro\u201dsida tafsir bo\u02bblimlarini ochganlar.<\/span><\/p>\n

Hadis asarlaridagi tafsir bo\u02bblimlarida oyatlar bob nomi shaklida zikr qilingan, ketidan oyatlarga aloqasi bor deb bilingan hadislar naql qilingan. Bu shaklda tartiblangan boblardan tafsir bo\u02bblimlari tashkil topgan.<\/span><\/p>\n

Qur\u02bconi Karim oyatlarining Payg\u02bbambar alayhissalom va Sahobiylar so\u02bbzlari bilan tafsir qilinishi rivoyat tafsiri deb yuritiladi. Tafsiri ma\u02bcsur yoki rivoyat tafsiri deganda, biror oyatning ma\u02bcnosini boshqa oyat yoki Payg\u02bbambarimiz (s.a.v.)ning hadislari bilan, sahobiy yoki tobiiyndan naql qilingan so\u02bbz bilan bayon etishni tushuniladi.<\/span><\/p>\n

Hadis ilmi bilan bir qatorda tafsir ilmi bilan ham shug\u02bbullangan olimlar qatoridan joy olgan Imom Buxoriyning mustaqil tafsiri bo\u02bblgani haqida ham turli qarashlar mavjud. Jumladan, Hoji Xalifa Imom Buxoriyning mashhur shogirdlaridan biri Abu Abdulloh al-Firabriy (vaf. 932)ning ma\u02bclumotlariga tayangan holda Imom Buxoriyning hadis ilmiga oid asarlaridan tashqari mustaqil tafsiri bo\u02bblganligi haqidagi ma\u02bclumotni o\u02bbz asarida keltirib o\u02bbtadi[3]<\/sup><\/a>. Shuningdek, Imom Buxoriyning \u201cXolqu Af\u02bcal ul-Ibad\u201d asarini tahqiq qilib nashr ettirgan Doktor Abdurrahmon Umayra ham Imom Buxoriyning \u201cat-Tafsir al-kabir\u201d nomli mustaqil asarining mavjudligi va hozir Jazoir Milliy kutubxonasi hamda Parijda ushbu asarning ikki nusxasi saqlanayotgani haqida ma\u02bclumot berib o\u02bbtgan[4]<\/sup><\/a>. Avval qayd etib o\u02bbtganimizdek turli tafsir maktablariga mansub mufassirlar qatorida bir muhaddis sifatida Imom Buxoriyning ham mustaqil tafsir yozishi tabiiy holdir. Olimning tafsir ilmidagi o\u02bbrni haqida gap ketganda uning bu jihatiga emas balki, Imom Buxoriyning rivoyat tafsiri yo\u02bbnalishida biz uchun eng muhim jihati ichida ilk bora musannaf bir hadis kitobi ichida \u201cKitab at-tafsir\u201d sarlavhasi ostida tafsirga joy ajratishi bilan muhim ahamiyat kasb etadi.<\/span><\/p>\n

Buxoriydan oldin yozilgan hadis kitoblarida tafsir nomi ostida ajratilgan mustaqil bo\u02bblimni uchratmaymiz. Hatto Buxoriydan 45 yil oldin vafot etgan Abdurazzoq ibn Hammom (vaf. 826)ning \u201cAl-Musannaf\u201d asarida bunday bo\u02bblim uchramaydi[5]<\/sup><\/a>. Shuningdek, Imom Buxoriy bilan zamondosh bo\u02bblgan Imom Dorimiyning \u201cSunan\u201d asarida ham tafsirga bag\u02bbishlangan biror bo\u02bblimga duch kelmaymiz[6]<\/sup><\/a>. Ammo, Buxoriydan keyin yozilgan Imom Muslim (vaf.874) va Imom Termiziy (vaf. 892)ning hadis to\u02bbplamlarida tafsir bo\u02bblimini uchratish mumkin. Bundan ko\u02bbrinib turibdiki, hadis to\u02bbplamlariga ilk bora tafsir Imom Buxoriy tomonidan olib kirilgan.\u00a0<\/span><\/p>\n

\u201cSahih ul-Buxoriy\u201dning \u201cKitab at-tafsir\u201d bo\u02bblimida ma\u02bclum oyatlar bob sarlavhalari sifatida yozilgan bo\u02bblib, ortidan oyatlar bilan bog\u02bbliq hadislar keltirilgan. Shuningdek, \u201cKitab at-tafsir\u201ddan boshqa ba\u02bczi kitoblar nomi ham ma\u02bclum bir oyatlar bilan nomlangan. Shu shaklda yakunlangan boblar tafsir kitobini tashkil etadi.<\/span><\/p>\n

Imom Buxoriyning tarojum (izohlar)larining sonini tadqiq qilgan Kirmoniy va boshqa olimlar izohlar 3450 va \u2013 3882 hadislar oralig\u02bbida ekanini aytganlar.<\/span><\/p>\n

Biz tafsirga aloqador bob izohlarini o\u02bbrganib chiqishimiz natijasida ularning soni 1129 taga yetdi. Bundan ko\u02bbrinib turibdiki, asarning uchdan biri tafsirga bag\u02bbishlangan. Shu bilan bir qatorda oyatlar bilan boshlanuvchi kitoblar soni 18 tani tashkil etadi. Tafsir kitobidan tashqari izohlar boshqa bo\u02bblimlarda 613 o\u02bbrinda oyatlar izohlangan, tafsir kitobida esa bular 516 tani tashkil etadi. Fikrimiz isbotini quyidagi jadval orqali yanada aniqroq ifoda etish mumkin:<\/span><\/p>\n

\u00a0<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n

Juzlar<\/strong><\/span><\/p>\n<\/td>\n

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Oyatlar izohi<\/strong><\/span><\/p>\n<\/td>\n<\/tr>\n

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1-juz<\/span><\/p>\n<\/td>\n

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35 ta izoh<\/span><\/p>\n<\/td>\n<\/tr>\n

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2-juz<\/span><\/p>\n<\/td>\n

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32 ta izoh<\/span><\/p>\n<\/td>\n<\/tr>\n

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3-juz<\/span><\/p>\n<\/td>\n

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66 ta izoh<\/span><\/p>\n<\/td>\n<\/tr>\n

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4-juz<\/span><\/p>\n<\/td>\n

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42 ta izoh<\/span><\/p>\n<\/td>\n<\/tr>\n

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5-juz<\/span><\/p>\n<\/td>\n

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67 ta izoh<\/span><\/p>\n<\/td>\n<\/tr>\n

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6-juz<\/span><\/p>\n<\/td>\n

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97 ta izoh<\/span><\/p>\n<\/td>\n<\/tr>\n

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7-juz<\/span><\/p>\n<\/td>\n

\n

23 ta izoh<\/span><\/p>\n<\/td>\n<\/tr>\n

\n

8-juz<\/span><\/p>\n<\/td>\n

\n

516 ta izoh.<\/span><\/p>\n

Bu \u2013 \u201cKitob at-tafsir va al-mag\u02bboziy\u201d (\u201cTafsir va g\u02bbazotlar\u201d) bo\u02bblimi.<\/span><\/p>\n<\/td>\n<\/tr>\n

\n

9-juz<\/span><\/p>\n<\/td>\n

\n

51 ta izoh<\/span><\/p>\n<\/td>\n<\/tr>\n

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10-juz<\/span><\/p>\n<\/td>\n

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33 ta izoh<\/span><\/p>\n<\/td>\n<\/tr>\n

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11-juz<\/span><\/p>\n<\/td>\n

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71 ta izoh<\/span><\/p>\n<\/td>\n<\/tr>\n

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12-juz<\/span><\/p>\n<\/td>\n

\n

30 ta izoh<\/span><\/p>\n<\/td>\n<\/tr>\n

\n

13 juz<\/span><\/p>\n<\/td>\n

\n

71 ta izoh.<\/span><\/p>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

\u00a0<\/p>\n

\u201cSahih ul-Buxoriy\u201dning ushbu hususiyati Imom Buxoriyning tafsiri ma\u02bcsur yo\u02bbnalishidagi o\u02bbrni va ahamiyatini ko\u02bbrsatmoqda. Shuningdek, bir muhaddis sifatida olimning hadis to\u02bbplamining ichiga tafsirni qo\u02bbshgani hamda ba\u02bczi o\u02bbrinlarda filologik izohlar ham qoldirgani bilan ham ahamiyatlidir.<\/span><\/p>\n

Buxoriyning tafsir bo\u02bblimida boshqa hadis musanniflaridan farqli ravishda tafsir imkoniyatlarini kengaytirishga harakat qilgan. U \u201cKitobut tafsir\u201dning bob mavzularida tafsirga oid ma\u02bclumotlarni bergan. Boshqa tomondan, ham asarning hammasida, ham tegishli bo\u02bblimda hadislarni o\u02bbz fikrini bayon qiladigan bir shaklda tanlashi va tartiblashi ham, uning boshqa hadis asarlaridagi tafsirga oid bo\u02bblimlaridan ko\u02bbra farqli bir jihati bor ekanligini ko\u02bbrsatadi, deyish mumkin. Buxoriyning o\u02bbz asarida ajratgan tafsir bo\u02bblimi bu turdagi ishlarning ilk namunasi bo\u02bblishiga qaramasdan turdoshlari orasida tafsir mavzusi bo\u02bbyicha yuqori bir saviyada ekanligi sababli uning tafsir an\u02bcanasidan ko\u02bbproq istifoda qilganligini aytish mumkin bo\u02bbladi.<\/span><\/p>\n

Abdulloh Ibn Abbos (r.a.) bilan Qur\u02bcon tafsiriga oid o\u02bbziga xos bir faoliyat sohasi yuzaga kelgan. Sahobalardan naql qilingan tafsir rivoyatlarining ko\u02bbp qismi, taxminan 80 foizga yaqin katta bir qismi aynan Abdulloh Ibn Abbos (r.a.) dan kelgan bo\u02bblib, olimlar buni sahobiyning boshqalarga qaraganda biroz yoshligi va Qur\u02bconi karimni o\u02bbrganishga bo\u02bblgan ishtiyoqi balandligi hamda tirishqoqligi bilan izohlaydilar. Mana shu davrda tafsir Mus\u02bchaf ustida olib borilgan bir harakat bo\u02bblishi jihatidan alohida ilm sohasi bo\u02bblib shakllana boshlagan[7]<\/sup><\/a>. Bu ilm sohasining asosiy manbasi ham \u201ctafsir rivoyatlari\u201ddir. Chunki ilk davr tafsirlarini o\u02bbrganganimizda, ularda tafsirga oid rivoyatlarni jamlab, naql birinchi o\u02bbringa qo\u02bbyilganini ko\u02bbrish mumkin. Jumladan, Abdurrazzoq ibn Hammom (vaf. 827) \u201cTafsir\u201dida oyatlarning barchasi ham tahlil qilmagan va tafsir qilingan oyatlar bo\u02bbyicha eng ko\u02bbpi bilan bir-ikkita rivoyat naql qilsa ham izohlarini butunlay tafsir rivoyatlari bilan asoslagan[8]<\/sup><\/a>. Mufassir olim Tabariy har bir oyatning tafsirida tafsir maqsadida vorid bo\u02bblmagan rivoyatlarga kam e\u02bctibor bergan. Balki u, oyatlarga tegishli bo\u02bblgan bir xil matnga yoki mazmunga ega bo\u02bblgan marfu\u02bc, mavquf va maqtu\u02bc, qancha rivoyat bor bo\u02bblsa barchasini keltirgan[9]<\/sup><\/a>. Ibn Abu Hotim esa, iloji boricha marfu\u02bc rivoyat bor bo\u02bblsa mavqufni, mavquf bo\u02bblgan joyda maqtu\u02bcni zikr qilmaslik kabi bir uslubda bayon qilgan bo\u02bblsa ham tafsirni tafsir rivoyatlari bilan cheklash masalasida qat\u02bciy yondashib, boshqa masalalar haqida vorid bo\u02bblgan hadislarni juda kam rivoyat qilgan.<\/span><\/p>\n

Buxoriy, Termiziy va Nasoiy kabi muhaddislarning o\u02bbz asarlariga tafsir bo\u02bblimini kiritishlari Rasululloh (s.a.v.)ning butun hayotining Qur\u02bcon tafsiri ekanligi haqidagi yondashuvni ular eng kamida amalda ma\u02bcqullamaganliklarini ko\u02bbrsatmoqda. Chunki bunday bir qarash asosida harakat qilishganida edi, bevosita yoki bilvosita butunligicha Rasululloh (s.a.v.)ning hollariga oid bo\u02bblgan rivoyatlarni o\u02bbz ichiga olgan asarlarida tafsir deb atalgan maxsus bir bo\u02bblimni ajratishmagan bo\u02bblar edilar. Shu bilan birga, tafsir rivoyatlari cheklangan miqdorda naql qilinganligi va ko\u02bbpincha tafsir maqsadida vorid bo\u02bblmagan xabarlarni oyatlar bilan bog\u02bblashlari eng kamida uchinchi asrdagi rivoyat tafsiri yo\u02bbnalishida ularning qaysidir ma\u02bcnoda harakat qilmaganlarini ko\u02bbrsatadi.<\/span><\/p>\n

Tasnif qilingan asarlarning an\u02bcanaviy tuzilishi e\u02bctiborga olinganda Buxoriyning \u201cSahih\u201dida o\u02bbz shaxsiy qarashlarini ko\u02bbrsatish imkoniyatlarini yarata oladigan musannif ekanligi ko\u02bbzga tashlanadi. Buxoriy \u201cKitobut-tafsir\u201dda buni bob mavzularida ko\u02bbpgina tafsir rivoyatlaridan tashkil topgan bir qancha ma\u02bclumotlarni keltirish va rivoyatlarni ham shaxsiy qarashlarini ma\u02bclum bir darajada ifodalaydigan shaklda bayon etish orqali amalga oshirgan.<\/span><\/p>\n

Buxoriy boshqa muhaddislardan farqli ravishda bob mavzularida ayrim ma\u02bclumotlarni taqdim qiladi. Boblarga qo\u02bbygan nomlarini aslida hadis rivoyat qilinadigan asar bo\u02bblgan va tuzilish xususiyatlari ham shunga ko\u02bbra shakllangan kitobida o\u02bbz qarashlarini bayon qila olish imkoniyati deb bilgan. Muallif asarining tafsir bo\u02bblimida ham ushbu ishni davom ettirgan, bob mavzularida ko\u02bbproq so\u02bbzlarning izohlariga oid ma\u02bclumotlarni bergan. So\u02bbzlar izohlari bilan bir qatorda oyatlarning tushinilishiga xizmat qiladigan tafsir rivoyatlarini ham naql qilgan. Turk tadqiqotchisi Fuad Sezgin Buxoriyning bevosita til kitoblaridan iqtibos yoki tafsir rivoyatlarini sanadsiz shaklda naql qilish yo\u02bbli bilan taqdim qilgan ushbu ma\u02bclumotlarni \u201cSahih\u201dning taxminan 1\/5 ini tashkil qiladigan ta\u02bcliq tarzidagi rivoyatlardan deb hisoblagan. Unga ko\u02bbra, Buxoriy rivoyat qilish huquqiga ega bo\u02bblmagan hadislarni sanadlarining hammasini yoki bir qismini tushirib qoldirib, ko\u02bbpincha \u201cqola\u201d so\u02bbzi bilan naql qilgan[10]<\/sup><\/a>.<\/span><\/p>\n

Buxoriy tafsir kitobida ba\u02bczi boblarning ichida hech qanday rivoyat naql qilinmasdan, faqat bob mavzularida tafsir rivoyatlari keltirilgan.<\/span><\/p>\n

Buxoriyning \u201cKitobut-tafsir\u201dda bob mavzularida bergan ma\u02bclumotlarni \u201cso\u02bbz izohlari\u201d bilan \u201cbob mavzularida naql qilgan tafsir rivoyatlari\u201d shaklida tahlil qilish mumkin.<\/span><\/p>\n

\u201cSahih ul-Buxoriy\u201dning ushbu xususiyati Imom Buxoriyning tafsiri ma\u02bcsur yo\u02bbnalishidagi o\u02bbrni va ahamiyatini ko\u02bbrsatmoqda. Shuningdek, bir muhaddis sifatida olimning hadis to\u02bbplamining ichiga tafsirni qo\u02bbshgani hamda ba\u02bczi o\u02bbrinlarda filologik izohlar ham qoldirgani bilan ham ahamiyatlidir.<\/span><\/p>\n

\u201cSahih ul-Buxoriy\u201dning deyarli har bo\u02bblimidagi lug\u02bbaviy izohlar ko\u02bbpincha Abu Ubaydaning \u201cMajozul Qur\u02bcon\u201d asari bilan Farroning \u201cMa\u02bconil Qur\u02bconi\u201ddan olingan. Fuad Sezgin bu ikki tilshunos olimning Buxoriyga ta\u02bcsiri va xususan ulardan qilingan naqllarning xususiyatlari bo\u02bbyicha batafsil tadqiqot qilgan va \u201cBuxoriyning manbalari\u201d nomli tadqiqotining oxirida musannifning ushbu ikki asardan keltirgan naqllarini keltirib o\u02bbtgan[11]<\/sup><\/a>.<\/span><\/p>\n

Buxoriy ba\u02bczan bob mavzularida oyatlarning tushinilishiga yordam beradigan tafsir rivoyatlarni naql qiladi. Tafsir rivoyatlarini bevosita oyatlarning izohini ko\u02bbzlagan Rasululloh (s.a.v.)dan, sahobadan va tobiiynlardan kelgan ma\u02bclumotlar shaklida ta\u02bcriflasak, yuqorida zikr qilingan ayrim misollarni ushbu guruhga kiritish mumkin bo\u02bbladi. Faqat biz bunday ma\u02bclumotlarni \u201cSo\u02bbzlar izohlari\u201d mavzusida Buxoriyning so\u02bbz izohlaridagi bir butunlik yondashuviga misollar keltirish uchun zikr qilgan edik.<\/span><\/p>\n

Imom Buxoriyning \u201cKitob ut-Tafsir\u201dda naql qilgan sahobaga nisbat qilingan tafsir rivoyatlarining deyarli hammasi Ibn Abbos (r.a.)ga tegishli ekanini ko\u02bbrish mumkin. Masalan, Baqara surasining \u201cShubhasiz Safo va Marva Allohning (dinining) shiorlaridandir\u201d shaklidagi 158-oyatga bag\u02bbishlangan bo\u02bblimda sanadini hazf qilib \u201cQola Ibn Abbos (r.a.): \u201ctoshdir\u201d (\u0627\u0644\u062d\u062c\u0631)\u201d shaklida bir rivoyatni naql qilgan[12]<\/sup><\/a>. Ushbu misolda bir masala diqqatga sazovor. Buxoriyning \u201cSafo\u201d so\u02bbzini izohlash uchun naql qilgan rivoyat aslida Baqara surasining 264-oyatida zikr qilingan \u201c\u0635\u0641\u0648\u0627\u0646\u201d so\u02bbzining izohiga tegishli edi. Tabariy va Ibn Abu Hotim ham ushbu rivoyatni bu oyatning tafsirida zikr qilishgan[13]<\/sup><\/a>. Bu misolda Buxoriy bir so\u02bbzning izohini berganda bir xil o\u02bbzakdan yasalgan boshqa bir so\u02bbzga oid boshqa ma\u02bclumotlarni ishlatmoqda. Diqqatni tortadigan boshqa bir jihat esa, tafsirlarda sanadli holda zikr qilingan mazkur rivoyatning bu yerda sanadsiz holda zikr qilinishidir. Bu rivoyatni Tabariy tafsirida \u201cHaddasaniy al-Musanno: qola haddasana Abu Solih: qola haddasaniy Muoviya \u02bcan Ali \u02bcan Ibn Abbos (r.a.)\u201d sanadi bilan zikr qilgan[14]<\/sup><\/a>. Ibn Abi Hotim ham al-Musanno o\u02bbrniga \u201cAbi\u201d (Abu Hotim)ni zikr qilib ushbu sanad bilan rivoyat qilgan[15]<\/sup><\/a>.<\/span><\/p>\n

Buxoriy Nos surasiga tegishli bobning mavzusida \u201cIbn Abbos (r.a.): \u201c\u0627\u0644\u0648\u0633\u0648\u0627\u0633\u201d \u201cBola tug\u02bbilgan paytda shayton vasvasa qiladi. Alloh zikr qilinganda ketadi. Alloh zikr qilinmasa bolaning qalbiga joylashadi\u201d degan\u201d deb sanadsiz rivoyat keltirgan[16]<\/sup><\/a>. Vaholanki, Ibn Abbos (r.a.)ning bu gapi ozgina tafovut bilan tafsir asarlarida sanadi bilan naql qilingan[17]<\/sup><\/a>. A\u02bcrof surasidagi \u201cMuso belgilab bergan joyimizga (Turga) kelib Parvardigor ham unga gapirganda \u201cEy parvardigorim! Menga (o\u02bbzingni) ko\u02bbrsat, senga qarayin\u201d, dedi\u2026\u201d oyatiga oid bobning mavzusida Ibn Abbos (r.a.)ning \u201c\u0623\u0631\u0646\u064a\u201d (menga ko\u02bbrsat) ifodasiga bog\u02bblab \u201cmenga ber\u201d (\u0623\u0639\u0637\u0646\u064a) shaklidagi izohini zikr qilgan[18]<\/sup><\/a>. Buxoriyning sanadsiz bergan ushbu ma\u02bclumoti Tabariyning tafsirida \u201chaddasana al-Musanno, haddasana Abdulloh haddasaniy Muoviya \u02bcan Ali \u02bcan Ibn Abbos (r.a.)\u201d sanadi bilan naql qilingan[19]<\/sup><\/a>. Bunga o\u02bbxshash boshqa bir misol ham An\u02bcom surasiga oid bo\u02bblimning boshida ushbu surasning 23-oyatidagi \u201c\u062b\u0645 \u0644\u0645 \u062a\u0643\u0646 \u0641\u062a\u0646\u062a\u0647\u0645\u201d ifodasini \u201cuzrlari\u201d (\u0645\u0639\u0630\u0631\u062a\u0647\u0645) shaklidagi izoh Ibn Abbos (r.a.)dan sanadsiz naql qilingan[20]<\/sup><\/a>.<\/span><\/p>\n

Buxoriy boblar ichida to\u02bbplagan rivoyatlarning bob mavzulari bilan mosligi bilan birga o\u02bbzaro o\u02bbziga xos mazmunga ega bir butunlikni tashkil qilishini aytish mumkin. Albatta, bu holatning har bir bobda mavjudligini aniqlash batafsil tadqiqotni taqozo qiladi. Yana ham juda ko\u02bbp bobda hadislarning tartibi bilan bob mavzularida ifodalangan g\u02bboya orasida bir muvofiqlikning mavjud ekanligini bemalol aytish mumkin.<\/span><\/p>\n

Xulosa o\u02bbrnida aytish mumkinki, Buxoriy ham bob bilan hadislarning o\u02bbzaro muvofiqligi, ham hadislar orasidagi muvofiqlik va bularni muayyan ma\u02bcno beradigan shaklda tartiblash bo\u02bbyicha katta mehnat qilgan. Bu holat uning faqat rivoyatlarni naql qilishiga izn bergan, talqinlarga imkon qoldirmaydigan bir shaklda, shaxsiy qarashlarini bayon etishga imkon topish ko\u02bbrinishida namoyon bo\u02bbladi. Tarjimalarda taqdim qilgan tafsir ma\u02bclumotlari bilan birga masalalarga mavzu qo\u02bbyishi aslida rivoyatlarni naql qilish tamoyilidan borgan bir asarda tafsir imkonlarini imkon qadar kengaytirgan.<\/span><\/p>\n

Faqat buning bilan birga bir oyatning barcha qirralarini ochib berish, bir xulosaga borish kabi ideal bir izoh nuqtai nazaridan qaralganda, albatta, bu ish yetarli emas.<\/span><\/p>\n

\u201cAl-Jome\u02bc as-Sahih\u201d kitobining tafsirga aloqadorligini quyidagicha umumlashtirish mumkin:<\/strong><\/span><\/p>\n

\u201cAl-Jome\u02bc as-Sahih\u201dning turli kitob (bo\u02bblim)larni o\u02bbz ichiga olganligi uning hadis va fiqh emas, tafsir bobiga tegishli ekanini bildiradi. Misol uchun: Vahiy boshlanishi kitobi, yaratilish boshlanishi kitobi, payg\u02bbambarlar kitobi, Kitob va Sunnatni mahkam tutish kitobi, tavhid kitobi, tafsir kitobi, Qur\u02bcon fazilatlari kitobi.<\/span><\/p>\n

Unda juda ko\u02bbp har xil kitob (bo\u02bblim)larda tafsirga oid izohlarning mavjudligi. Masalan: iymon kitobi, qadar kitobi, zulmlar kitobi, vasiyatlar kitobi va boshqalar[21]<\/sup><\/a>.<\/span><\/p>\n

Imom Buxoriy ba\u02bczi o\u02bbrinlarda Qur\u02bcon oyatlarini yoki Qur\u02bcondan bo\u02bblgan so\u02bbzlarni osor va hadislar keltirmasdan sharhlaydi. Bu asarning juda ko\u02bbp o\u02bbrinlarida keltirilgan.<\/span><\/p>\n

[1]<\/sup><\/a>\u00a0Qarang: Shokir Abdulmun\u02bcim. Ibn Hajar va mavaariduhu fi al-isoba. \u2013 B. 156.<\/span><\/div>\n
[2]<\/sup><\/a>\u00a0Shayx Muhammad Fuod Abdulboqiy. Mu\u02bcjam alfoz al-Qur\u02bcon. Dor al-ma\u02bcrifa. Bayrut. 2000.<\/span><\/div>\n
[3]<\/sup><\/a>\u00a0Hoji Xalifa. Kashfu-z-zunnun \u02bcan asomiy al-kutub va-l-funun. Dor ihyo at-turos al-arabiy. \u2013 Bayrut. 2008. J. 1. \u2013 B. 443<\/span><\/div>\n
[4]<\/sup><\/a>\u00a0Muhammad ibn Ismail al-Buxoriy. Xolqu af\u02bcal ul-\u02bcibod. Dr. Abdurrahmon Umayra tahqiqi. Dor ul-Ukoz. \u2013 Jidda. \u2013 B. 23<\/span><\/div>\n
[5]<\/sup><\/a>\u00a0Qarang: al-Musannaf. Abdurazzoq ibn Hammom as-Sanoniy. Dor at-ta\u02bcsil. \u2013 Qohira. 2015. J. 9<\/span><\/div>\n
[6]<\/sup><\/a>\u00a0Qarang: Musnad ad-Dorimiy. Abdulloh ibn Abdussomad ad-Dorimiy. Dor al-Mug\u02bbni. \u2013 Riyod. 2000. J.4<\/span><\/div>\n
[7]<\/sup><\/a>\u00a0Selim T\u00fcrcan. \u0130lk D\u00f6nem Kur\u02bban Tasavvuru ve D\u00f6n\u00fc\u015f\u00fcm\u00fc \u2013Kimlik ve Kit\u00e2b \u0130li\u015fkisi Ba\u011flam\u0131nda, A\u00dcSBE, Ankara, 2007, S. 305\u2013306.<\/span><\/div>\n
[8]<\/sup><\/a>\u00a0Qarang: Abu Bakr ibn Abdurrazzoq ibn Nofe\u02bc Al-Humayriy. Tafsiru Abdurrazzaq. Mahmud Muhammad Ubda tahqiqi. Duru-l-kutub al-ilmiyya. \u2013 Bayrut. 1419\/1998.<\/span><\/div>\n
[9]<\/sup><\/a>\u00a0Masalan, Nur surasining 2-oyating tafsirida mazkur holatning amaliy ifodasini ko\u02bbrish mumkin. \u201d \u0637\u064e\u0627\u0626\u0650\u0641\u064e\u0629\u064c\u201d so\u02bbzining izohiga doir mavquf va maqtu\u02bc tafsir rivoyatlarini keltirib o\u02bbtgan. Qarang: Muhammad ibn Jarir At-Tabariy. Jome\u02bc ul bayon \u02bcan ta\u02bcvili ayil-Qur\u02bcan. Ahmad Muhammad Shokir tahqiqi. Muassasatu-r-risala. 1420\/2000. J. 19. \u2013 B. 94-95<\/span><\/div>\n
[10]<\/sup><\/a>\u00a0M. Fuad Sezgin, Buh\u00e2r\u00ee\u02bbnin Kaynaklar\u0131, Kit\u00e2biy\u00e2t, Ankara, 2000. \u2013 S. 147<\/span><\/div>\n
[11]<\/sup><\/a>\u00a0O\u02bbsha asar.<\/span><\/div>\n
[12]<\/sup><\/a>\u00a0Abu Abdulloh Muhammad ibn Ismoil Al-Buxoriy. Al-Jome\u02bc as-Sahih. Doru ibn Kasir. damashq. 2002. Kitab at-Tafsir. \u2013 B. 1102<\/span><\/div>\n
[13]<\/sup><\/a>\u00a0Qarang: Muhammad ibn Jarir At-Tabariy. Jome\u02bc ul bayon \u02bcan ta\u02bcvili ayil-Qur\u02bcan. Ahmad Muhammad Shokir tahqiqi. Muassasatu-r-risala. 1420\/2000. J. 5. \u2013 B. 591., Abu Muhammad Abdurrahman ibn Abi Xotim, Tafsir, I-X, tahq.: As\u02bcad Muhammad at-Tayyib. al-Maktabat ul-asriyya. J. II, -B. 518.<\/span><\/div>\n
[14]<\/sup><\/a>\u00a0Qarang: Muhammad ibn Jarir At-Tabariy. Jome\u02bc ul bayon \u02bcan ta\u02bcvili ayil-Qur\u02bcan. Ahmad Muhammad Shokir tahqiqi. Muassasatu-r-risala. 1420\/2000. J. 5. \u2013 B. 591<\/span><\/div>\n
[15]<\/sup><\/a>\u00a0Abu Muhammad Abdurrahman ibn Abi Xotim, Tafsir, I-X, tahq.: As\u02bcad Muhammad at-Tayyib. al-Maktabat ul-asriya. J. II, -B. 518<\/span><\/div>\n
[16]<\/sup><\/a>\u00a0Abu Abdulloh Muhammad ibn Ismoil Al-Buxoriy. Al-Jome\u02bc as-Sahih. Doru ibn Kasir. damashq. 2002. Kitab at-Tafsir. \u2013 B. 1282<\/span><\/div>\n
[17]<\/sup><\/a>\u00a0Muhammad ibn Jarir At-Tabariy. Jome\u02bc ul bayon \u02bcan ta\u02bcvili ayil-Qur\u02bcan. Ahmad Muhammad Shokir tahqiqi. Muassasatu-r-risala. 1420\/2000. J. 24. \u2013 B. 709. Ibn Kasir.Tafiri ibn Kasir. J. 8. \u2013 B. 540<\/span><\/div>\n
[18]<\/sup><\/a>\u00a0Abu Abdulloh Muhammad ibn Ismoil Al-Buxoriy. Al-Jome\u02bc as-Sahih. Doru ibn Kasir. damashq. 2002. Kitab at-Tafsir. \u2013 B. 1190.<\/span><\/div>\n
[19]<\/sup><\/a>\u00a0Muhammad ibn Jarir At-Tabariy. Jome\u02bc ul bayon \u02bcan ta\u02bcvili ayil-Qur\u02bcan. Ahmad Muhammad Shokir tahqiqi. Muassasatu-r-risala. 1420\/2000. J. 13. \u2013 B. 91.<\/span><\/div>\n
[20]<\/sup><\/a>\u00a0Abu Abdulloh Muhammad ibn Ismoil Al-Buxoriy. Al-Jome\u02bc as-Sahih. Doru ibn Kasir. damashq. 2002. Kitab at-Tafsir. \u2013 B. 1185.<\/span><\/div>\n
[21]<\/sup><\/a>\u00a0Kitob al-iymon. 16\/42. Kitob al-qadar. 9\/16. Kitob al-mazolim. 8\/35. Kitob al-vasoyo. 12\/36. Fath al-Boriy. 1\/45. 11\/229. 5\/95. 5\/312.<\/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":"

\u201cAL-JOME\u02bc AS-SAHIH\u201d ASARIDA IMOM BUXORIY QUR\u02bcONI KARIMNI TAFSIR QILISHGA OID BOB AJRATISHI \u00a0\u201cAl-Jome\u02bc as-Sahih\u201d kitobi turli ilmlar hadis, roviylar, fiqh, tarixni jamlovchi kitoblar sirasiga kiradi. Asarda tafsirning bo\u02bblishi esa ochiq-oydin ma\u02bclumdir. Ibn Hajar Asqaloniy \u201cJome\u02bc\u201d kitobidan alohida (tafsirga oid) kitob ajratgan[1]. Shayx Muhammad Fuod Abdulboqiy Imom Buxoriyning \u201cG\u02bbarib ul-Qur\u02bcon\u201dga bo\u02bblgan e\u02bctibori haqida kitob ta\u02bclif qilgan[2]. …<\/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 (7-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=16291&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 (7-QISM) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"\u201cAL-JOME\u02bc AS-SAHIH\u201d ASARIDA IMOM BUXORIY QUR\u02bcONI KARIMNI TAFSIR QILISHGA OID BOB AJRATISHI \u00a0\u201cAl-Jome\u02bc as-Sahih\u201d kitobi turli ilmlar hadis, roviylar, fiqh, tarixni jamlovchi kitoblar sirasiga kiradi. Asarda tafsirning bo\u02bblishi esa ochiq-oydin ma\u02bclumdir. Ibn Hajar Asqaloniy \u201cJome\u02bc\u201d kitobidan alohida (tafsirga oid) kitob ajratgan[1]. Shayx Muhammad Fuod Abdulboqiy Imom Buxoriyning \u201cG\u02bbarib ul-Qur\u02bcon\u201dga bo\u02bblgan e\u02bctibori haqida kitob ta\u02bclif qilgan[2]. …\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=16291&lang=oz\" \/>\n<meta property=\"og:site_name\" content=\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/bukharicenter\/\" \/>\n<meta property=\"article:published_time\" content=\"2021-07-01T05:11:01+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/06\/bukhari_buxoriy2021_52.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"330\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Markaz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:site\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Markaz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"13 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=16291&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=16291&lang=oz\",\"name\":\"\u201cSIYAR A\u02bcLAMUN NUBALO\u201d ASARIDA IMOM BUXORIY SIYRATI (7-QISM) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"isPartOf\":{\"@id\":\"https:\/\/bukhari.uz\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/bukhari.uz\/?p=16291&lang=oz#primaryimage\"},\"image\":{\"@id\":\"https:\/\/bukhari.uz\/?p=16291&lang=oz#primaryimage\"},\"thumbnailUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/06\/bukhari_buxoriy2021_52.jpg\",\"datePublished\":\"2021-07-01T05:11:01+00:00\",\"dateModified\":\"2021-07-01T05:11:01+00:00\",\"author\":{\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\"},\"breadcrumb\":{\"@id\":\"https:\/\/bukhari.uz\/?p=16291&lang=oz#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/bukhari.uz\/?p=16291&lang=oz\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/bukhari.uz\/?p=16291&lang=oz#primaryimage\",\"url\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/06\/bukhari_buxoriy2021_52.jpg\",\"contentUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2021\/06\/bukhari_buxoriy2021_52.jpg\",\"width\":660,\"height\":330},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/bukhari.uz\/?p=16291&lang=oz#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/bukhari.uz\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"\u201cSIYAR A\u02bcLAMUN NUBALO\u201d ASARIDA IMOM BUXORIY SIYRATI (7-QISM)\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/bukhari.uz\/#website\",\"url\":\"https:\/\/bukhari.uz\/\",\"name\":\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"description\":\"bukhari.uz\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/bukhari.uz\/?s={search_term_string}\"},\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"en-US\"},{\"@type\":\"Person\",\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\",\"name\":\"Markaz\",\"sameAs\":[\"https:\/\/www.bukhari.uz\/\"],\"url\":\"https:\/\/bukhari.uz\/?author=1\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"\u201cSIYAR A\u02bcLAMUN NUBALO\u201d ASARIDA IMOM BUXORIY SIYRATI (7-QISM) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/bukhari.uz\/?p=16291&lang=oz","og_locale":"en_US","og_type":"article","og_title":"\u201cSIYAR A\u02bcLAMUN NUBALO\u201d ASARIDA IMOM BUXORIY SIYRATI (7-QISM) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","og_description":"\u201cAL-JOME\u02bc AS-SAHIH\u201d ASARIDA IMOM BUXORIY QUR\u02bcONI KARIMNI TAFSIR QILISHGA OID BOB AJRATISHI \u00a0\u201cAl-Jome\u02bc as-Sahih\u201d kitobi turli ilmlar hadis, roviylar, fiqh, tarixni jamlovchi kitoblar sirasiga kiradi. 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