{"id":16324,"date":"2021-07-05T11:38:16","date_gmt":"2021-07-05T06:38:16","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=16324"},"modified":"2021-07-05T11:38:16","modified_gmt":"2021-07-05T06:38:16","slug":"ohod-hadislarning-aqida-va-fiqh-ilmlarida-roli","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=16324&lang=oz","title":{"rendered":"OHOD HADISLARNING AQIDA VA FIQH ILMLARIDA ROLI"},"content":{"rendered":"

Ohod hadislar va ularning hujjat bo\u02bblish-bo\u02bblmasligiga aloqador bahsli masalalar musulmonlar orasida turlicha shaklu shamoilda namoyon bo\u02bblib turgan. Fiqhiy masalalarda ohod hadisning hujjatligi masalasi deyarli o\u02bbrtaga tashlanmaydi. Ohod hadislar fiqhiy masalalarda bo\u02bblganidek ba\u02bczi shartlar va hukmdagi farqlarga ko\u02bbra aqidaviy masalalarda ham hujjat bo\u02bblishi haqiqatga yaqinroq bo\u02bblishiga qaramay, bu mavzu ko\u02bbp bahsli munozaralarga sabab bo\u02bblgan.<\/span><\/p>\n

Ohod hadislar masalasida ulamolar yakdil bo\u02bblgan tomonlari ham, ixtilof qilgan tomonlari ham bor. Doktor Diyab Sulaymular ittifoq qilgan tomonlarni quyidagicha zikr qilgan:<\/span><\/p>\n

Payg\u02bbambarlarning xabari ilmni ifodalaydi.<\/span><\/p>\n

Musulmonlar ohod xabarni qabul qilsa, u ham ilmni ifodalaydi.<\/span><\/p>\n

Musulmonlar ohod xabar taqozosiga amal qilishga hamfikr bo\u02bblsalar, hamfikr bo\u02bblishda unga tayansalar bu xabar ilmni ifodalaydi. Zero, bu ummat faqat sahih xabarlarga tayanib ish ko\u02bbradi. Chunki musulmonlar zalolat ustida birlashmaydilar.<\/span><\/p>\n

Adolatli bo\u02bblmagan yolg\u02bbiz roviyning xabari ilmni ifodalamaydi.[1]<\/a><\/span><\/p>\n

Ohod hadislar bilan aqidaviy masalalarni sobit qilish borasida ulamolar orasida ixtilof bor. Ya\u02bcni ular ohod xabar yaqin (aniq ilm)ni ifodalash yoki ifodalamasligida hamfikr bo\u02bblmagan. Imom Ibn Hazm Andalusiy bu ixtilofni naql qilib quyidagilarni yozadi:<\/span><\/p>\n

\u201cBir nafar adolatli roviy biror xabar beradigan bo\u02bblsa, uning xabari ilmni ifoda qilish-qilmasligida ulamolar ixtilof qilgan\u201d[2]<\/a>.<\/span><\/p>\n

Shunga ko\u02bbra, ulamolar bu masalada uch guruhga bo\u02bblinishgan:<\/span><\/p>\n

Birinchi guruh: ular fikricha, ohod xabar mutlaqo ilmni ifodalamaydi. Bu \u2013 ko\u02bbpchilik usulul-efiqh ulamolari va mutakallimlar mazhabi. Shuningdek, uch imom Abu Hanifa, Molik, Shofeiy hamda hanbaliy mazhabi muhaqqiqlarining ham qarashi shudir. Ular nazdida ohod xabar amalni vojib qiladi, ammo ilmni ifodalamaydi. Qo\u02bbshimcha belgilar bo\u02bbladimi yoki yo\u02bbqmi, barobardir. Imom Ibn Uqayl, Ibn Javziydan, shofeiylarning Navaviy, Abu Bakr Boqilloniy, Abu Homid Isfaroiniy, Ibn Burhon, Faxriddin Roziy, Omidiy, Imomul Haramayn, Ibn Hojib, Subkiy, Bayzoviy, Abul Husayn Basriy kabi ko\u02bbpchilik ulamolaridan ham shu fikr naql qilingan. Shayxul islom Zakariyo Ansoriy ham shu fikrni qo\u02bbllab-quvvatlagan[3]<\/a>.<\/span><\/p>\n

Ikkinchi guruh: ular fikricha, ohod xabar mutlaqo ilmni ifodalamaydi. Bu \u2013 Ahmad, Dovud Zohiriy, Horis Muhosibiy, Karobisiy va ko\u02bbpchilik muhaddislar mazhabi. Salaflarning aksariga ham shu fikr nisbat berilgan. Hozirgi davrda shayx Ahmad Shokir, Nosiruddin Alboniy kabilar ham shu fikrni ilgari surgan. Shavkoniy bunday degan: \u201cAhmad ibn Hanbal: \u201cAlbatta, ohod xabar yolg\u02bbiz o\u02bbzi ilmni ifodalaydi\u201d, degan. Ibn Hazm buni \u201cAl-ihkom\u201dda Dovud Zohiriy, Husayn ibn Ali Karobisiy, Horis Muhosibiydan naql qilgan va biz ham shu fikrdamiz degan. Uni Ibn Xuvayz Mindod Molik ibn Anasdan hikoya qilgan va shu fikrni ixtiyor qilib, bu masalani uzoq bayon qilgan. Qaffol Shoshiy ham ohod xabar ochiq ilmni vojib qiladi, degani rivoyat qilingan\u201d[4]<\/a>.<\/span><\/p>\n

Ibn Saloh: \u201c(Ohod xabarlardan) Buxoriy va Muslimda kelganlari yaqinni ifodalaydi. Nazariy ilm ham uni inkor qilgan kishilarga xilof ravishda u bilan voqe bo\u02bbladi. Ular shuni hujjat qilishadiki, ohod xabar aslida faqat zonni (aniq ilm darajasiga yetmagan ilmni) ifodalaydi. Musulmonlar uni qabul qilishgan. Chunki zonnga amal qilish ularga vojibdir. Zonn xatoga olib borishi ham mumkin\u201d, degan. Ibn Saloh so\u02bbzini davom ettirib shunday deydi: \u201cMen avvallari shu fikrga moyil bo\u02bblib, uni kuchli deb hisoblab yurgan edim. Keyinroq menga ayon bo\u02bbldiki, o\u02bbzimiz ilgari tanlagan yo\u02bbl to\u02bbg\u02bbriroq ekan. Chunki xatodan ma\u02bcsum zotdan sodir bo\u02bblgan zon xatoga olib bormaydi. Musulmonlar yakdil fikrda bo\u02bblsalar, xatoga yo\u02bbl qo\u02bbyishdan himoyalangandirlar\u201d[5]<\/a>.<\/span><\/p>\n

Ibn Qozi Jabal: \u201cHanbaliylar mazhabi shuki, musulmonlar tomonidan qabul qilingan ohod xabarlar din asoslarini sobit qilishga yaraydi. Qozi Abu Ya\u02bclo buni \u201cMuqaddamatul muharrar\u201dda, shayx Taqiyuddin o\u02bbzining \u201cAqida\u201dsida zikr qilgan\u201d, deb yozadi[6]<\/a>.<\/span><\/p>\n

Uchinchi guruh: ular fikricha, ohod xabarning barcha qo\u02bbshimcha belgilari mavjud bo\u02bblsa, u ilmni ifodalaydi. Ikki \u201cSahih\u201dda kelgan hadislar bunga misoldir. Chunki musulmonlar ularni qabul qilishgan. Ibn Saloh, shuningdek shofeiy mazhabining Abu Is\u02bchoq Isfaroiniy, Abu Homid Isfaroiniy, Qozi Abu Toyyib, Abu Is\u02bchoq Sheroziy kabi ulamolari, hanafiylardan Saraxsiy, molikiylardan Qozi Abdul Vahhob, hanbaliylardan Abu Ya\u02bclo, Abul Xattob va Ibn Zog\u02bbuniy, ash\u02bcariylardan Ibn Favrak kabi ko\u02bbpchilik ahli imlar shu fikrda bo\u02bblishgan. Salaflar tutgan yo\u02bbl shuki, musulmonlar qabul qilgan hadis qat\u02bciydir[7]<\/a>.<\/span><\/p>\n

Shavkoniy: \u201cOhod hadislar o\u02bbzi mustaqil ravishda ilmni ifoda qilmaydigan xabardir. Umuman ifodalamaydimi yoki qo\u02bbshimcha tashqi belgilar vositasida ifodalaydimi, barobardir. Binobarin, mutavotir xabar bilan ohod xabar o\u02bbrtasida hech qanday vosita yo\u02bbq va bu ko\u02bbpchilikning fikridir\u201d, degan[8]<\/a>.<\/span><\/p>\n

Ulamolarning bu masaladagi qarashlaridan ayon bo\u02bbladiki, quyidagi shartlar topilgan qo\u02bbshimcha belgilari bor ohod hadislar ilmni ifodalaydi:<\/span><\/p>\n

Din asoslarini emas, juz\u02bciy aqidaviy masalalarni sobit qilishi. Demak, u kishini kofir yoki mo\u02bbminga chiqarishda asos bo\u02bblmaydi.<\/span><\/p>\n

Qur\u02bconi karimda umumiy kelgan va ohod xabarlar uni batafsil yoritib kelgan aqidaviy masalalarni sobit qilishi.<\/span><\/p>\n

Aqlga ham, fitratga ham qarshi bo\u02bblmasligi.<\/span><\/p>\n

Dinning tasdiqlab qo\u02bbyilgan qoidalaridan hech biriga zid kelmasligi.<\/span><\/p>\n

Xulosa qilib aytadigan bo\u02bblsak, e\u02bctiqod masalalari qat\u02bciy va mutavotir xabarlar bilan sobit bo\u02bblganidek, ohod xabarlar bilan ham sobit bo\u02bbladi. Ammo hukm jihatidan ikkisining orasida farq bo\u02bbladi. Qur\u02bconi karimda qat\u02bciy sobit bo\u02bblgan va hadisi shariflarda mutavotir ravishda kelgan e\u02bctiqod masalalarini inkor qilgan shaxs kofir bo\u02bbladi.<\/span>
\nOhod hadislar ila sobit bo\u02bblgan e\u02bctiqodiy masalalarni rad qilgan odam esa kofir bo\u02bblib, Islomdan chiqib ketmaydi, balki fosiq bo\u02bbladi. Yuqorida zikr qilinganidek, avvalgi o\u02bbtgan ulamolarning ko\u02bbpchiligi: \u201cOhod xabarlar aqiydaviy va fiqhiy masalarda birdek hujjat sifatida qabul qilinadi, ularning ko\u02bbpi ilmi yaqiynni ifoda etadi\u201d, deganlar.<\/span><\/p>\n

A.Ne\u02bcmatov<\/strong><\/span><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/strong><\/span><\/div>\n
ilmiy xodimi<\/strong><\/span><\/div>\n
[1]<\/a>Doktor Diyab Sulaym. Ohod xabar va uning qanchalik hujjatligi, Dorul hudaa nashriyoti, 43-44-betlar.<\/span><\/div>\n
[2]<\/a>Al-ihkom fi adillatil ahkom, 2-jild, 48-bet.<\/span><\/div>\n
[3]<\/a>\u00a0Doktor Yusuf Qarazoviy. Hadisi sharif ma\u02bcrifat va madaniyat manbasi sifatida, 91-93-betlar. Shuningdek, qarang: Tadribur roviy sharhu taqribin Nabaviy, 1-jild, 132-bet; Sharhun Navaviy ala sahihi Muslim, 1-jild, 20-bet; Omidiy. Al-ihkom, 41-bet; Al-Mustasfo, 1-jild, 142-bet; Favotihur rohamut sharhi musallamus subut, 2-jild, 123-bet; Doktor Sha\u02bcbon Muhammad Ismoil. Dirosotun havlal Qur\u02bcani vas sunnati, 293-294-bet.\u00a0<\/span><\/div>\n
[4]<\/a>\u00a0Irshodul fuhul, 48-bet. Halabiy nashriyoti. Qarang: Doktor Yusuf Qarazoviy. Hadisi sharif ma\u02bcrifat va madaniyat manbasi sifatida, 91-93-betlar.<\/span><\/div>\n
[5]<\/a>\u00a0Muqaddimatu Ibn Saloh. Doktor Oysha Abdurahim tahqiqi bilan, Dorul kutub nashriyoti, 14-bet.<\/span><\/div>\n
[6]<\/a>Al-musvadda li oli taymiya, 247-248.<\/span><\/div>\n
[7]<\/a>Qarang: Doktor Yusuf Qarazoviy. Hadisi sharif ma\u02bcrifat va madaniyat manbasi sifatida, 91-93-betlar.<\/span><\/div>\n
[8]<\/a>Irshodul fuhul, 48-bet. Halabiy nashriyoti.<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Ohod hadislar va ularning hujjat bo\u02bblish-bo\u02bblmasligiga aloqador bahsli masalalar musulmonlar orasida turlicha shaklu shamoilda namoyon bo\u02bblib turgan. Fiqhiy masalalarda ohod hadisning hujjatligi masalasi deyarli o\u02bbrtaga tashlanmaydi. Ohod hadislar fiqhiy masalalarda bo\u02bblganidek ba\u02bczi shartlar va hukmdagi farqlarga ko\u02bbra aqidaviy masalalarda ham hujjat bo\u02bblishi haqiqatga yaqinroq bo\u02bblishiga qaramay, bu mavzu ko\u02bbp bahsli munozaralarga sabab bo\u02bblgan. Ohod hadislar …<\/p>\n","protected":false},"author":1,"featured_media":16323,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nOHOD HADISLARNING AQIDA VA FIQH ILMLARIDA ROLI - 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=16324&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"OHOD HADISLARNING AQIDA VA FIQH ILMLARIDA ROLI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Ohod hadislar va ularning hujjat bo\u02bblish-bo\u02bblmasligiga aloqador bahsli masalalar musulmonlar orasida turlicha shaklu shamoilda namoyon bo\u02bblib turgan. Fiqhiy masalalarda ohod hadisning hujjatligi masalasi deyarli o\u02bbrtaga tashlanmaydi. Ohod hadislar fiqhiy masalalarda bo\u02bblganidek ba\u02bczi shartlar va hukmdagi farqlarga ko\u02bbra aqidaviy masalalarda ham hujjat bo\u02bblishi haqiqatga yaqinroq bo\u02bblishiga qaramay, bu mavzu ko\u02bbp bahsli munozaralarga sabab bo\u02bblgan. 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Fiqhiy masalalarda ohod hadisning hujjatligi masalasi deyarli o\u02bbrtaga tashlanmaydi. Ohod hadislar fiqhiy masalalarda bo\u02bblganidek ba\u02bczi shartlar va hukmdagi farqlarga ko\u02bbra aqidaviy masalalarda ham hujjat bo\u02bblishi haqiqatga yaqinroq bo\u02bblishiga qaramay, bu mavzu ko\u02bbp bahsli munozaralarga sabab bo\u02bblgan. 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