{"id":19172,"date":"2021-11-30T12:17:57","date_gmt":"2021-11-30T07:17:57","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=19172"},"modified":"2021-12-01T15:39:55","modified_gmt":"2021-12-01T10:39:55","slug":"sarob-h%d0%b5ch-qachon-haqiqat-bo%ca%bbla-olmaydi-mahmud-abdulmo%ca%bbmin-hizbut-tahrirning-xalifalik-da%ca%bcvolariga-raddiya","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=19172&lang=oz","title":{"rendered":"SAROB H\u0415Ch QACHON HAQIQAT BO\u02bbLA OLMAYDI (Mahmud Abdulmo\u02bbmin (\u201cHizbut tahrir\u201d)ning xalifalik da\u02bcvolariga raddiya)"},"content":{"rendered":"

Nasroniylikda \u201cIegovo shohidlari\u201d, \u201cPyatidesyatnik\u201d kabi radikal oqimlar mavjud bo\u02bblgani kabi musulmonlar orasida mutaassiblik g\u02bboyalariga asoslangan guruhlar tarixda ham, hozir ham yetarlicha topiladi. Bunday to\u02bbdalar, qaysi o\u02bbzini dinga mansub deb ko\u02bbrsatishidan qat\u02bciy nazar, faoliyati din va jamiyat ravnaqiga emas, aksincha, tor doiradagi g\u02bbarazli shaxs yo guruhlar, ya\u02bcni uchinchi tomon manfaatlariga xizmat qilishga qaratilgan. Ana shunday oqimlardan biri \u201cHizbut tahrir\u201ddir. Bunday fikrni bayon qilishimiz uchun yetarlicha asos bor. Bu va shunga o\u02bbxshash oqimlar kirib borgan va faoliyat yuritayotgan mamlakat va jamiyatlar notinchlik va beqarorlikka mahkumdir. Xususan, \u201cHizbut tahrir\u201d qaysi davlat hududida faoliyat yuritmasin, jamiyatda musulmonlar orasiga nifoq solib, ularni qarama-qarshi fikrlar, noto\u02bbg\u02bbri aqidalar girdobiga uloqtiradi.<\/span><\/p>\n

Huzayfa ibn Yamon roziyallohu anhudan rivoyat qilingan hadisda Payg\u02bbambarimiz sollallohu alayhi vasallam ularning aniq bilan tasvirlab berganlar: Men (Huzayfa): \u201c\u2026O\u02bbsha yaxshilikdan keyin yomonlik bormi?\u201d dedim. U zot: \u201cHa, jahannam eshigida turgan da\u02bcvatchilar. Ularga kim ijobat qilsa, uni jahannam ichiga uloqtirurlar\u201d, dedilar. \u201cEy Allohning Rasuli, ularni bizga ta\u02bcriflab bering\u201d, dedim. \u201cUlar o\u02bbzimizning qavmdandir. O\u02bbzimizning tilimizda gapiradilar\u201d, dedilar.[1]<\/sup><\/a>\u00a0Ya\u02bcni, ular biz mansub bo\u02bblgan din \u2013 islomda bo\u02bblib, bizning tilimiz \u2013 islom dinidan gapirib, musulmonlarni jahannamga yetaklaydigan \u201cdu\u02bco ala abvobi jahannam\u201d \u2013 jahannam eshigi oldida turib, otashga chaqiruvchi da\u02bcvatchilardir.<\/span><\/p>\n

\u201cHizbut tahrir\u201d a\u02bczolari xalifalik o\u02bbrnatish haqida islom nomidan gapiradi va o\u02bbz da\u02bcvolarining tasdig\u02bbi uchun quyidagi hadisni dalil sifatida keltiradi. Bu hadis haqiqatan ham ularning xalifalik o\u02bbrnatish haqidagi da\u02bcvolariga dalilmi? Buni oydinlashtirish uchun asl matnning ma\u02bcnosi va sharhlariga to\u02bbxtalib o\u02bbtamiz.<\/span><\/p>\n

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Bizga Sulaymon ibn Dovud Tayasoliy[2]<\/sup><\/a>\u00a0so\u02bbzlab berdi: Menga Dovud ibn Ibrohim Vositiy[3]<\/sup><\/a>\u00a0so\u02bbzlab berdi: Menga Hubayb ibn Solim[4]<\/sup><\/a>\u00a0No\u02bbmon ibn Bashir[5]<\/sup><\/a>\u00a0roziyallohu anhudan rivoyat qildi: Biz Nabiy sollalohu alayhi vasallam masjidlarida o\u02bbtirgan edik Abu Sa\u02bclaba Xashaniy kelib qoldi. U: \u201cEy Bashir ibn Sa\u02bcd! Rasululloh sollallohu alayhi vasallamdan amirlar haqida hadis eshitganmisan?\u201d deb so\u02bbradi. Huzayfa (ibn Yamon): \u201cMen u zot (sollallohu alayhi vasallam)ning xutbalarida shu haqda hadis eshitib, yodimda saqlab qolganman\u201d, dedi. Abu Sa\u02bclaba o\u02bbtirdi, shundan so\u02bbng Huzayfa hadisni rivoyat qildi: \u201cRasululloh sollallohu alayhi vasallam: \u201cPayg\u02bbambarlik orangizda Alloh xohlagan vaqtgacha bo\u02bbladi, shundan so\u02bbng Alloh taolo payg\u02bbambarlikni O\u02bbzi ko\u02bbtarishni xohlagan vaqtda (orangizdan) ko\u02bbtaradi. Shundan so\u02bbng orangizda payg\u02bbambarlik minhoji asosidagi xalifalik (boshqaruvi) bo\u02bbladi. Xalifalik orangizda Alloh xohlagan vaqtgacha bo\u02bbladi, shundan so\u02bbng Alloh taolo xalifalikni O\u02bbzi ko\u02bbtarishni xohlagan vaqtda (orangizdan) ko\u02bbtaradi. Shundan so\u02bbng orangizda zo\u02bbravon podshoh (boshqaruvi) bo\u02bbladi. Bunday podshohlik tuzumi orangizda Alloh xohlagan vaqtgacha bo\u02bbladi, shundan so\u02bbng Alloh taolo O\u02bbzi ko\u02bbtarishni xohlagan vaqtda u podshohlikni (orangizdan) ko\u02bbtaradi. Shundan so\u02bbng orangizda zolim podshoh (boshqaruvi) bo\u02bbladi. Bunday podshohlik tuzumi orangizda Alloh xohlagan vaqtgacha bo\u02bbladi, shundan so\u02bbng Alloh taolo O\u02bbzi ko\u02bbtarishni xohlagan vaqtda u podshohlikni (orangizdan) ko\u02bbtaradi. Shundan so\u02bbng orangizda payg\u02bbambarlik minhoji asosidagi xalifalik (boshqaruvi) bo\u02bbladi\u201d, dedilar.\u201d Shu so\u02bbzlarni aytgandan keyin Huzayfa sukut qildi.[6]<\/sup><\/a><\/span><\/p>\n

Hadisning umumiy ma\u02bcnosi:<\/span><\/p>\n

\u201cPayg\u02bbambarlik orangizda Alloh xohlagan vaqtgacha bo\u02bbladi, shundan so\u02bbng Alloh taolo payg\u02bbambarlikni O\u02bbzi ko\u02bbtarishni xohlagan vaqtda (orangizdan) ko\u02bbtaradi. Shundan so\u02bbng orangizda payg\u02bbambarlik minhoji asosidagi xalifalik (boshqaruvi) bo\u02bbladi. Xalifalik orangizda Alloh xohlagan vaqtgacha bo\u02bbladi, shundan so\u02bbng Alloh taolo xalifalikni O\u02bbzi ko\u02bbtarishni xohlagan vaqtda (orangizdan) ko\u02bbtaradi\u201d.<\/span><\/p>\n

Darhaqiqat, payg\u02bbambarimiz Muhammad sollallohu alayhi vasallamning payg\u02bbambarlik davrlari yigirma uch yil davom etib, Alloh iroda qilgan hukmlarni odamlarga yetkazib bo\u02bblganlaridan so\u02bbng Yaratganning xohishi bilan nihoyasiga yetdi. Bu muddat davomida Payg\u02bbambarimiz sollallohu alayhi vasallam nafaqat islom shariatini odamlarga yetkazdilar, balki muqaddas dinimizni yer yuziga tarqatadigan davlatchilik asosidagi bir ummatni ham shakllantirdilar.<\/span><\/p>\n

Payg\u02bbambarimiz sollallohu alayhi vasallamning vafotlaridan so\u02bbng jamiyatni boshqarish uslubi payg\u02bbambarlik minhoji (dasturi, yo\u02bbli)ga asoslangan davlat \u2013 xalifalik yuzaga keldi va u, Payg\u02bbambarimiz alayhissalom aytganlaridek, o\u02bbttiz yil[7]<\/sup><\/a>\u00a0davom etdi. Bu muddat davomida xalifalik boshqaruvida bo\u02bblgan xalifalar: Abu Bakr Siddiq, Umar ibn Xattob, Usmon ibn Affon va Ali ibn Abdulmuttolib (Alloh ularning barchasidan rozi bo\u02bblsin).[8]<\/sup><\/a>\u00a0Bu so\u02bbzga islom dinining barcha ulamolari ittifoqdir.<\/span><\/p>\n

Hadis matnidan ma\u02bclum bo\u02bbladiki, payg\u02bbambarlik boshqaruvi bilan u zotdan so\u02bbng keladigan payg\u02bbambarlik minhoji asosidagi boshqaruv o\u02bbrtasini ajratuvchi farq (boshqa bir boshqaruv tuzumi) yo\u02bbqdir. Ammo Imom Boniy barcha ulamolarimizga zid o\u02bblaroq, hadis matnida bashorat qilingan choriyorlar xalifalik davrini Umar ibn Abdulaziz xalifaligi deb sharhlagan. Albatta, bu xatodir. Chunki, hadis matnida aytilgan ikki xil podshohlik tuzumi Umar ibn Abdulaziz xalifaligidan keyin emas, aksincha, oldin bo\u02bblgan. Jumladan, Imom Boniyning mazkur sharhi Payg\u02bbambarimiz alayhissalomning \u201cmendan so\u02bbng xalifalik o\u02bbttiz yil\u201d degan hadislariga ziddir.<\/span><\/p>\n

\u201cShundan so\u02bbng orangizda zo\u02bbravon podshoh[9]<\/sup><\/a>\u00a0(boshqaruvi) bo\u02bbladi. Bunday podshohlik tuzumi orangizda Alloh xohlagan vaqtgacha bo\u02bbladi, shundan so\u02bbng Alloh taolo O\u02bbzi ko\u02bbtarishni xohlagan vaqtda u podshohlikni (orangizdan) ko\u02bbtaradi. Shundan so\u02bbng orangizda zolim podshoh (boshqaruvi) bo\u02bbladi. Bunday podshohlik tuzumi orangizda Alloh xohlagan vaqtgacha bo\u02bbladi, shundan so\u02bbng Alloh taolo O\u02bbzi ko\u02bbtarishni xohlagan vaqtda u podshohlikni (orangizdan) ko\u02bbtaradi\u201d.<\/span><\/p>\n

Ulamolarimiz hadisning ushbu matnini o\u02bbz hukmini mahkam tutgan podshohlar va raiyatga (xalqqa) zulm qiladigan zolim shohlar deb sharhlangan. Ulamolarimiz bu ikki xil podshohlikning birinchisi Muoviya ibn Abu Sufyon roziyallohu anhuga tegishli, deb aytgan. Chunki, uning boshqaruv tuzumi islom ahkomlariga asoslangan bo\u02bblsa-da, hokimiyat tepasiga musulmonlar bay\u02bcati orqali kelmagan. Shunday bo\u02bblishiga qaramay, musulmonlarga islom ahkomlariga ko\u02bbra, unga itoat etish vojib sanaladi. Garchi, Muoviya boshqaruvida zo\u02bbravonlik mavjud bo\u02bblgan esa-da, unga qarshi isyon qilishga islom ahkomlari yo\u02bbl bermaydi. Muoviya vafotidan so\u02bbng uning o\u02bbrniga boshqaruv (h. 60-64 yillar) hadisda aytilgan zolim va qonxo\u02bbr Yazid ibn Muoviya qo\u02bbliga o\u02bbtadi. Uning xalifaligi davrida juda ko\u02bbp sahobaning qoni to\u02bbkiladi, jumladan, Imom Husayn o\u02bbldirilgan Karbalo fojiasi ham bilvosita Yazid ibn Muoviya tufayli sodir bo\u02bbladi.<\/span><\/p>\n

\u201cShundan so\u02bbng orangizda payg\u02bbambarlik minhoji asosidagi xalifalik (boshqaruvi) bo\u02bbladi\u201d, dedilar. Shu so\u02bbzlarni aytgandan keyin Huzayfa sukut qildi\u201d.<\/span><\/p>\n

Payg\u02bbambarlik minhoji asosidagi xalifalikdan so\u02bbng oradan o\u02bbttiz besh yil o\u02bbtib boshqaruvga kelgan xalifa Umar ibn Abdulaziz[10]<\/sup><\/a>\u00a0o\u02bbz hukmronligi davrida misli ko\u02bbrilmagan islohotlar o\u02bbtkazib, qonunlar ijrosi va adolatni o\u02bbrnatadi. U bor yo\u02bbg\u02bbi ikki yil xalifalik qiladi. Ikki yil \u2013 juda qisqa davr, ammo Umar ibn Abdulaziz mana vaqt davomida juda ulkan xayrli ishlarni amalga oshiradi. Xalq shunchalik farovon yashaydiki, hatto islom olami jamiyatlarida zakot oluvchi topilmay qoladi. Shu sababli ham Umar ibn Abdulaziz tarixda \u201cadolatli hukmdor\u201d, \u201cbeshinchi xalifa\u201d nomlarini olgan. Davlat ishlaridagi islohotlari bilan bir qatorda, tarixda birinchi bo\u02bblib, Payg\u02bbambarimiz sollallohu alayhi vasallamning muborak hadislarini yig\u02bbib, kitoblarga yozish ham aynan ushbu xalifa tashabbusi bilan amalga oshiriladi. Albatta, xalifa Umar ibn Abdulazizning xalq, din, ilm-ma\u02bcrifat rivoji, Rasululloh sollallohu alayhi vasallamning sunnatlari bardavomligini saqlab qolish uchun qilgan xizmatlarini bu mo\u02bbjazgina maqolada sanab, nihoyasiga yetkazib bo\u02bblmaydi. Ulamolar Payg\u02bbambarimiz alayhissalomning hadislari so\u02bbngidagi \u201cShundan so\u02bbng orangizda payg\u02bbambarlik minhoji asosidagi xalifalik (boshqaruvi) bo\u02bbladi\u201d so\u02bbzlarida aynan ummaviylarning sakkizinchi xalifasi Umar ibn Abdulaziz rahimahulloh nazarda tutilganini aytadi. Bu mo\u02bbtabar hadis sharhlarida o\u02bbz ifodasini topgan.<\/span><\/p>\n

Hubayb dedi: Umar ibn Abdulaziz xalifa bo\u02bblganda, Yazid ibn No\u02bbmon ibn Bashir uning yonida edi. Unga maktub yozib jo\u02bbnatganimda, shu hadisni ham eslatdim. \u201cPayg\u02bbambarlik minhoji asosidagi xalifa\u201d Umar ibn Abdulaziz bo\u02bblishi mumkin, deb o\u02bbylashimni aytdim. U Umar ibn Abdulaziz huzuriga kirib, maktubimni beribdi. Umar ibn Abdulaziz uni o\u02bbqib xursand bo\u02bblibdi, ammo mening so\u02bbzlarimdan ajablanibdi.<\/span><\/p>\n

O\u02bbsha asr ulamolari va keyin yashab o\u02bbtgan muhaddis allomalarning birortasi Hubaybning mazkur hadisni ta\u02bcvil qilgan so\u02bbzlariga e\u02bctiroz bildirmagan. Aksincha, bu hadisni keltirganda, ostidan Hubaybning so\u02bbzlarini ham, albatta, ta\u02bckidlab o\u02bbtgan. Chunki, muhaddislar noto\u02bbg\u02bbri ta\u02bcvil oqibatlari ummatga qanday zararlar keltirishini yaxshi bilgan. Ular xavotir olgan zararlardan biri o\u02bbtgan asrda \u201cHizbut tahrir\u201dning xalifalik haqidagi da\u02bcvosida o\u02bbz aksini ko\u02bbrsata boshladi. Ushbu hadisni sharhlagan salaf ulamolar kazzobga, ummatga xiyonat qilganga chiqarilib, ularning sharhlari inkor qilindi, solih ulamolarimizning so\u02bbzlarini tasdiqlaydigan hozirgi davr olimlariga \u201csaroy mullasi\u201d, \u201cdemokratiya quli\u201d tamg\u02bbalari qo\u02bbyildi va hadis botil fikrlarga moslab sharhlandi.<\/span><\/p>\n

Hizbchilar hadis matnida aytilgan ikki podshohlik \u201carablar va usmoniy turklar podshohligi\u201dni deya sharhlab, \u201cPayg\u02bbambarimiz alayhissalom aytgan shunday xalifalikni biz o\u02bbrnatamiz\u201d, deb chiqdi. Biz \u201cikki podshohlik\u201d so\u02bbzlarini ular aytgan ma\u02bcnoda tushunadigan bo\u02bblsak-da, hizbchilarni \u201cpayg\u02bbambarlik minhojiga asoslangan xalifalik\u201dka munosib deb hisoblamaymiz. Bunga bir qancha asoslar mavjud.<\/span><\/p>\n

Birinchidan, matnda \u201cpayg\u02bbambarlik minhoji asosidagi xalifalik bo\u02bbladi\u201d, deyilmoqda, \u201co\u02bbrnatiladi\u201d emas. Hizbiylar esa \u201cxalifalikni o\u02bbrnatamiz\u201d, deydi. Shunga ko\u02bbra, ularning aytgani Payg\u02bbambarimiz alayhissalomning \u201cbo\u02bbladi\u201d deganlariga xilofdir. Hadisga ko\u02bbra xalifalik o\u02bbz-o\u02bbzidan, tabiiy ravishda vujudga keladi. Imom Mahdiy Dajjolni qatl etganidan keyin uning fitnalaridan, jamiyatdagi zulm va kufrdan zada bo\u02bblgan xalqlar tabiiy ravishda Imom Mahdiy tomonidan taklif etilgan \u201cpayg\u02bbambarlik minhoji asosidagi xalifalik\u201d tuzumini tanlaydi. Ya\u02bcni, xalifalik hizbiylar tomonidan o\u02bbrnatilmaydi.<\/span><\/p>\n

Ikkinchidan, Taqiyuddin Nabahoniy (1909-1979) \u201cHizbut tahrir\u201d oqimiga asos solgan dastlabki yillarda[11]<\/sup><\/a>\u00a0 xalifalikni 13 yilda qurishini aytgan edi. Ammo 13 yilda xalifalik bo\u02bblmadi, keyin \u201c23 yilda xalifalik o\u02bbrnatamiz\u201d deyishdi, bu ham bo\u02bblmadi. Keyin \u201c40 yilda\u201d deyishdi, u ham bo\u02bblmadi, keyin \u201c60 yilda\u201d\u2026 Ko\u02bbrib turganimizdek, hech narsa barpo bo\u02bblmadi. Bo\u02bblmaydi ham! Ular yana necha yilni va\u02bcda qilsa, qilaversin, baribir bo\u02bblmaydi. Chunki, xalifalik, ular aytganidek, o\u02bbrnatilmaydi, balki Payg\u02bbambarimiz sollallohu alayhi vasallam aytganlaridek, payg\u02bbambarlik minhoji asosida bo\u02bbladi \u2013 o\u02bbzi vujudga keladi.<\/span><\/p>\n

Uchinchidan, \u201cHizbut tahrir\u201dning vujudga kelishidagi yana bir nozik nuqtani diqqat bilan ko\u02bbrib chiqamiz. Bunda Taqiyuddin Nabahoniy sotsiolog olim bo\u02bblganini, \u201cHizbut tahrir\u201d partiyasi esa diniy emas, siyosiy tashkilot ekanini ham e\u02bctiborga olishimiz kerak. Ma\u02bclumki, sotsializm ta\u02bclimotida feodalizm (yoki kapitalizm)dan sotsializmga, sotsializmdan kommunizmga, ya\u02bcni ikki bosqichdan so\u02bbng kommunizm tuzumiga o\u02bbtish g\u02bboyasi mavjud. Karl Marks va Fridrix Engels nazariyasi ta\u02bcsirida ulg\u02bbaygan Nabahoniy ularning g\u02bboyasini o\u02bbzi tug\u02bbilib o\u02bbsgan xalqlar orasida targ\u02bbib etmoqchi bo\u02bbladi. Ammo arablar dahriylikka asoslangan kommunistik mafkurani qabul qilmasligini yaxshi bilgani uchun uni islom diniga moslashtirishga harakat qiladi, qisman buning uddasidan chiqadi ham. Taqqoslab ko\u02bbrsak, sotsializm targ\u02bbibotchilari, yuqorida aytib o\u02bbtilganidek, ikki bosqichdan so\u02bbng xalqlarni kommunizmga yetkazish g\u02bboyasini ishlab chiqqan. Nabahoniy esa mazkur hadisda aytilgan \u201cikki podshohlik\u201dni o\u02bbz maqsadi yo\u02bblida ta\u02bcvil qilib, sotsialistlar g\u02bboyasiga moslashtiradi va ularning ta\u02bclimotidagi \u201ckommunizm qurish\u201dni \u201cxalifalik barpo etish\u201d deb talqin qiladi. Karl Marks va Fridrix Engels nazariyasi puch g\u02bboyalardan iboratligi, kommunizm shunchaki cho\u02bbpchak ekanini vaqt ko\u02bbrsatib berdi. Endi shu nazariya ta\u02bcsirida vujudga kelgan hizbchilarning g\u02bboyalariga ergashish ham sahroda sarobga intilish bilan barobardir. Vaholanki, sarob hech qachon haqiqat bo\u02bbla olmaydi, u faqat ko\u02bbziga yoqadigan ro\u02bbyo bo\u02bblib, odamlarni adashtirishdan boshqa narsaga yaramaydi.<\/span><\/p>\n

[1]<\/a>\u00a0Hadisning to\u02bbliq matni:<\/span><\/div>\n
\u062d\u0630\u064a\u0641\u0629 \u0628\u0646 \u0627\u0644\u064a\u0645\u0627\u0646 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 \u0642\u0627\u0644: \u0643\u0627\u0646 \u0627\u0644\u0646\u0627\u0633 \u064a\u0633\u0623\u0644\u0648\u0646 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0639\u0646 \u0627\u0644\u062e\u064a\u0631 \u0648\u0643\u0646\u062a \u0623\u0633\u0623\u0644\u0647 \u0639\u0646 \u0627\u0644\u0634\u0631 \u0645\u062e\u0627\u0641\u0629 \u0623\u0646 \u064a\u062f\u0631\u0643\u0646\u064a\u060c \u0641\u0642\u0644\u062a: \u064a\u0627 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647\u060c \u0625\u0646\u0627 \u0643\u0646\u0627 \u0641\u064a \u062c\u0627\u0647\u0644\u064a\u0629 \u0648\u0634\u0631\u064b\u0651\u060c \u0641\u062c\u0627\u0621 \u0627\u0644\u0644\u0647 \u0628\u0647\u0630\u0627 \u0627\u0644\u062e\u064a\u0631\u060c \u0641\u0647\u0644 \u0628\u0639\u062f \u0647\u0630\u0627 \u0627\u0644\u062e\u064a\u0631 \u0645\u0646 \u0634\u0631\u064b\u0651\u061f \u0642\u0627\u0644: \u0646\u0639\u0645. \u0642\u0644\u062a: \u0648\u0647\u0644 \u0628\u0639\u062f \u0647\u0630\u0627 \u0627\u0644\u0634\u0631 \u0645\u0646 \u062e\u064a\u0631\u061f \u0642\u0627\u0644: \u0646\u0639\u0645 \u0648\u0641\u064a\u0647 \u062f\u062e\u0646. \u0642\u0644\u062a: \u0648\u0645\u0627 \u062f\u062e\u0646\u0647\u061f \u0642\u0627\u0644: \u0642\u0648\u0645 \u064a\u0647\u062f\u0648\u0646 \u0628\u063a\u064a\u0631 \u0647\u062f\u064a\u064a\u060c \u062a\u0639\u0631\u0641 \u0645\u0646\u0647\u0645 \u0648\u062a\u0646\u064f\u0643\u0631. \u0642\u0644\u062a: \u0641\u0647\u0644 \u0628\u0639\u062f \u0630\u0644\u0643 \u0627\u0644\u062e\u064a\u0631 \u0645\u0646 \u0634\u0631\u061f \u0642\u0627\u0644: \u0646\u0639\u0645\u060c \u062f\u064f\u0639\u0627\u0629 \u0639\u0644\u0649 \u0623\u0628\u0648\u0627\u0628 \u062c\u0647\u0646\u0645\u060c \u0645\u0646 \u0623\u062c\u0627\u0628\u0647\u0645 \u0625\u0644\u064a\u0647\u0627 \u0642\u0630\u0641\u0648\u0647 \u0641\u064a\u0647\u0627. \u0642\u0644\u062a: \u064a\u0627 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647\u060c \u0635\u0641\u0647\u0645 \u0644\u0646\u0627. \u0642\u0627\u0644: \u0647\u0645 \u0645\u0646 \u062c\u0644\u062f\u062a\u0646\u0627 \u0648\u064a\u062a\u0643\u0644\u0645\u0648\u0646 \u0628\u0623\u0644\u0633\u0646\u062a\u0646\u0627. \u0641\u0642\u0644\u062a: \u0641\u064a\u0645\u0627 \u062a\u0623\u0645\u0631\u0646\u064a \u0625\u0646 \u0623\u062f\u0631\u0643\u0646\u064a \u0630\u0644\u0643\u061f \u0642\u0627\u0644: \u062a\u0644\u0632\u0645 \u062c\u0645\u0627\u0639\u0629 \u0627\u0644\u0645\u0633\u0644\u0645\u064a\u0646 \u0648\u0625\u0645\u0627\u0645\u0647\u0645. \u0642\u0644\u062a: \u0641\u0625\u0646 \u0644\u0645 \u064a\u0643\u0646 \u0644\u0647\u0645 \u062c\u0645\u0627\u0639\u0629 \u0648\u0644\u0627 \u0625\u0645\u0627\u0645\u061f \u0642\u0627\u0644: \u201c\u0641\u0627\u0639\u062a\u0632\u0644 \u062a\u0644\u0643 \u0627\u0644\u0641\u0631\u0642 \u0643\u0644\u0647\u0627 \u0648\u0644\u0648 \u0623\u0646 \u062a\u0639\u0636\u0651\u064b \u0628\u0623\u0635\u0644 \u0634\u062c\u0631\u0629 \u062d\u062a\u0649 \u064a\u062f\u0631\u0643\u0643 \u0627\u0644\u0645\u0648\u062a \u0648\u0623\u0646\u062a \u0639\u0644\u0649 \u0630\u0644\u0643\u201d \u201c\u0631\u0648\u0627\u0647 \u0627\u0644\u0628\u062e\u0627\u0631\u064a\u201d.<\/strong><\/span><\/div>\n
\u201cOdamlar Rasululloh alayhissalomdan yaxshiliklar (savob ishlar) haqida so\u02bbrar edi. Men o\u02bbzimga yetib qolmasin deb xavfsirab, yomonliklar (gunoh amallar) haqida so\u02bbrar edim. U zotga: \u201cEy Allohning Rasuli! Albatta, biz johiliyatda va yomonlikda edik. Bas, Alloh bizga ushbu yaxshilikni keltirdi. Ushbu yaxshilikdan keyin yomonlik bormi?\u201d dedim. U zot: \u201cHa\u201d, dedilar. \u201cO\u02bbsha yomonlikdan keyin yana yaxshilik bormi?\u201d dedim. \u201cHa. Uning tutuni ham bor\u201d, dedilar. \u201cUning tutini nedir?\u201d dedim. \u201cHidoyatsiz yo\u02bbl boshlaydigan qavmdir. Ulardan (ba\u02bczi narsalarni) yoqtirasan va (ba\u02bczi narsalarni) inkor qilasan\u201d, dedilar. \u201cO\u02bbsha yaxshilikdan keyin yomonlik bormi?\u201d dedim. \u201cHa, jahannam eshigida turgan da\u02bcvatchilar. Ularga kim ijobat qilsa, uni jahannam ichiga uloqtirurlar\u201d, dedilar. \u201cEy Allohning Rasuli, ularni bizga ta\u02bcriflab bering\u201d, dedim. \u201cUlar o\u02bbzimizning qavmdandir. O\u02bbzimizning tilimizda gapiradilar\u201d, dedilar. \u201cO\u02bbsha narsa menga yetsa nima qilishimga amr qilasiz?\u201d dedim. \u201cMusulmonlar jamoasini va ularning imomini lozim tutasan\u201d, dedilar. \u201cAgar ularning jamoati ham, imomi ham bo\u02bblmasa-chi?!\u201d dedim. \u201cO\u02bbsha firqalarning barchasidan chetda bo\u02bbl. Agar daraxtning tomirini tishlab bo\u02bblsa ham. Senga o\u02bblim kelganda ham o\u02bbshal holda bo\u02bblishga harakat qil\u201d, dedilar\u201d.<\/span><\/div>\n
Imom Buxoriy, Muslim va Abu Dovud rivoyat qilgan.<\/span><\/div>\n
[2]<\/a>\u00a0Abu Dovud Sulaymon ibn Dovud Tayolisiy Forisiy (133h\/750m. \u2014 204h.\/819m.)\u2013 roviy, hadis huffozlaridan biri, muhaddis , \u201cMusnad\u201d hadis to\u02bbplami muallifi. Basrada vafot etgan.<\/span><\/div>\n
[3]<\/a>\u00a0Sanaddagi Dovud ibn Ibrohim Vositiy al-Uqayliy \u2013 hadisi matruk, muttahamun bil-kizb (yolg\u02bbon so\u02bbzlagani bilan ihtimom qilingan). Aksar hadis ilmi ulamolari, jumladan Ibn Javziy \u201caz-Zu\u02bcafoou va \u2013l-matrukun\u201d kitobida Dovud ibn Ibrohimni \u201cshaxsi noma\u02bclum, kazzob\u201d degan. Sanaddagi bir roviyning sifatiga yetgan jarohat sababli ulamolar ushbu hadisni zaif sanaganlar.<\/span><\/div>\n
Suriyalik muhaddis alloma Salohiddin ibn ahmad al-Idlibiy ushbu hadisni roviylaridan biri Dovud ibn Ibrohimning holati majhul (noma\u02bclum) bo\u02bblgani sababli hamda sifati to\u02bbg\u02bbrisida shak bo\u02bblgani uchun u hadisdan hukm chiqarishdan to\u02bbxtash vojibdir, deganlar (2014y).<\/span><\/div>\n
[4]<\/a>\u00a0Hubayb ibn Solim \u2013 sahoba No\u02bbmon ibn Bishrning ozod qilgan quli va kotibi, ishonchli roviy.<\/span><\/div>\n
[5]<\/a>\u00a0No\u02bbmon ibn Bashir ibn Said ibn Sa\u02bclaba ansoriy xazrajiy, hijratdan so\u02bbng eng birinchi tug\u02bbilgan sahoba, u tug\u02bbilganda onasiga Payg\u02bbambarimiz sollallohu alayhi vasallam tomonidan \u201cU hamd aytib yashaydi, shahid qilinadi va jannatga kiradi\u201d deb jannatga kirishi bashorat qilingan.<\/span><\/div>\n
[6]<\/a>\u00a0Imom Ahmad ibn Hanbal. Musnad. 4-juz. \u2013B273. 18430-hadis.<\/span><\/div>\n
[7]<\/a>\u00a0Abu Hotim Muhammad ibn Hibbon. Sahih ibn Hibbon bi tartibi Ibn Bulbon. 15-juz. \u2013B 392. 6943-hadis. Maqolaning birinchi qismida hadisning to\u02bbliq matni va sharhi berilgan.<\/span><\/div>\n
[8]<\/a>\u00a0Payg\u02bbambarimiz sollallohu alayhi vasallam va u zotdan so\u02bbng boshqaruvga kelgan to\u02bbrt xalifa tarixi juda mashhur va ulkan tarix bo\u02bblib, bu xususda mo\u02bbjazgina maqolada batafsil to\u02bbxtalishning imkoni yo\u02bbq.<\/span><\/div>\n
[9]<\/a>\u00a0Matnning aslida \u201cmulukan oozzon \u2013 bir narsani mahkam tishlab olgan shoh\u201d deb keltirilgan.<\/span><\/div>\n
[10]<\/a>\u00a0Umar ibn Abdulaziz ibn Marvon (m. 680-720) \u2013 ummaviylarning sakkizinchi xalifasi, tobeinlardan, adolatli hukmdor. Hijriy 99-101 yillarda davlatni boshqargan. Adolati va davlatni idora qilish ishlaridagi islohotlari, xalqparvarligi sababli xalifa Umar ibn Xattob (roziyallohu anhu)ga qiyos qilib, uni \u201cIkkinchi Umar\u201d deb atashgan. Umar ibn Abdulaziz islom ilmlari borasida ham zamondoshlari orasida tengsiz bo\u02bblgan.<\/span><\/div>\n
Imom Zuhriydan bunday rivoyat qilinadi: \u201cUbaydulloh ibn Abdulloh: \u201cUlamolar Umarning oldida shogird bo\u02bblib qoladi\u201d, degan\u201d.<\/span><\/div>\n
Mujohid aytadi: \u201cUmar ibn Abdulazizning oldiga keldik, u bizning ilmimizga muhtoj deb o\u02bbylardik, huzuridan chiqqanimizda esa, uning ilmiga muhtoj ekanimizni bildik\u201d (\u201cBidoya van nihoya\u201d).<\/span><\/div>\n
Maymun ibn Mehron aytadi: \u201cUmar ibn Abdulaziz olimlarning muallimi edi\u201d.<\/span><\/div>\n
Ulamolar sayyidi Ayub Suxtiyoniy aytadi: \u201cBiz ko\u02bbrgan ulamolardan hech kim payg\u02bbambar ilmini uningchalik bilmas edi\u201d (\u201cTahzibut tahzib\u201d).<\/span><\/div>\n
Hofiz ibn Sa\u02bcd: \u201cUmar ibn Abdulaziz ishonchli roviy, omanatdor, unda yetarlicha fiqh, ilm, taqvo bor. Ko\u02bbp hadis rivoyat qilgan odil amir edi, Alloh rozi bo\u02bblsin\u201d (\u201cSiyaru a\u02bclomin nubala\u201d).<\/span><\/div>\n
Imom Zahabiy aytadi: \u201cFaqih imom, sunnatni yaxshi bilgan mujohid, sha\u02bcni ulug\u02bb hujjat edi\u201d (\u201cTazkiratul huffoz\u201d).<\/span><\/div>\n
Lays ibn Sa\u02bcd aytadi: \u201cMenga Umarning qo\u02bbl ostida ishlagan bir kishi aytib berdi: \u201cBiror masalani bilmay qolsak, Umar ibn Abdulazizdan so\u02bbrardik, u ilmning aslini ham, qo\u02bbshimcha masalalarini ham yaxshi bilardi, ulamolar unga shogird edi\u201d (Ibn Kasir. \u201cBidoya van nihoya\u201d).<\/span><\/div>\n
[11]<\/a>\u00a0\u201cHizbut tahrir\u201d 1953 yili Isroilda tashkil topgan.<\/span><\/div>\n
Nodir QOBILOV,<\/strong><\/span><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Nasroniylikda \u201cIegovo shohidlari\u201d, \u201cPyatidesyatnik\u201d kabi radikal oqimlar mavjud bo\u02bblgani kabi musulmonlar orasida mutaassiblik g\u02bboyalariga asoslangan guruhlar tarixda ham, hozir ham yetarlicha topiladi. Bunday to\u02bbdalar, qaysi o\u02bbzini dinga mansub deb ko\u02bbrsatishidan qat\u02bciy nazar, faoliyati din va jamiyat ravnaqiga emas, aksincha, tor doiradagi g\u02bbarazli shaxs yo guruhlar, ya\u02bcni uchinchi tomon manfaatlariga xizmat qilishga qaratilgan. Ana shunday oqimlardan …<\/p>\n","protected":false},"author":1,"featured_media":19169,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\n\u0421\u0410\u0420\u041e\u0411 \u04b2\u0415\u0427 \u049a\u0410\u0427\u041e\u041d \u04b2\u0410\u049a\u0418\u049a\u0410\u0422 \u0411\u040e\u041b\u0410 \u041e\u041b\u041c\u0410\u0419\u0414\u0418<\/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=19172&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u0421\u0410\u0420\u041e\u0411 \u04b2\u0415\u0427 \u049a\u0410\u0427\u041e\u041d \u04b2\u0410\u049a\u0418\u049a\u0410\u0422 \u0411\u040e\u041b\u0410 \u041e\u041b\u041c\u0410\u0419\u0414\u0418\" \/>\n<meta property=\"og:description\" content=\"Nasroniylikda \u201cIegovo shohidlari\u201d, \u201cPyatidesyatnik\u201d kabi radikal oqimlar mavjud bo\u02bblgani kabi musulmonlar orasida mutaassiblik g\u02bboyalariga asoslangan guruhlar tarixda ham, hozir ham yetarlicha topiladi. Bunday to\u02bbdalar, qaysi o\u02bbzini dinga mansub deb ko\u02bbrsatishidan qat\u02bciy nazar, faoliyati din va jamiyat ravnaqiga emas, aksincha, tor doiradagi g\u02bbarazli shaxs yo guruhlar, ya\u02bcni uchinchi tomon manfaatlariga xizmat qilishga qaratilgan. 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