{"id":19740,"date":"2022-01-08T14:38:08","date_gmt":"2022-01-08T09:38:08","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=19740"},"modified":"2022-01-08T14:38:08","modified_gmt":"2022-01-08T09:38:08","slug":"samarqandda-hadis-ilmi-taraqqiyoti-va-imom-buxoriy","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=19740&lang=oz","title":{"rendered":"SAMARQANDDA HADIS ILMI TARAQQIYOTI VA IMOM BUXORIY"},"content":{"rendered":"

S<\/strong>amarqand dunyo madaniyati rivojiga o\u02bbzining salmoqli hissasini qo\u02bbshgan eng qadimiy sivilizatsiya markazlaridan biridir. Xitoy bilan Yevropani, Hindiston bilan Shimoliy mamlakatlarni qadimiy savdo yo\u02bbllari bilan bog\u02bblab turgan Buyuk Ipak yo\u02bblida joylashgan Markaziy Osiyo shaharlari orasida o\u02bbz madaniyatining qadimiyligi bilan Samarqand eng oldingi o\u02bbrinlarda turadi [3: 6].<\/strong><\/span><\/p>\n

Samarqandga hadis ilmining kirib kelishi islom dinining bu mintaqada tarqalishi bilan bog\u02bbliq, albatta. Muhaddislar islom ma\u02bcrifatining Samarqandda rivojlanishiga katta hissa qo\u02bbshdi [4: 48].<\/span><\/p>\n

Samarqand ilmiy muhiti tarixi bilan shug\u02bbullangan Abu Hafs Nasafiy (1068-1142) o\u02bbzining \u201cKitobul qand fi zikri ulamoi Samarqand\u201d (\u201cSamarqand ulamolari to\u02bbg\u02bbrisida qanddek shirin kitob\u201d) asarida [1: 622] Movarounnahrga birinchilardan bo\u02bblib kirgan musulmonlar rivoyat qilgan bir qator hadislarni keltirgan. Samarqandda ilk davrda arab sarkardalari\u00a0marfu\u02bc\u00a0<\/em>hadislar,<\/em>\u00a0ya\u02bcni Payg\u02bbambarimiz sollallohu alayhi vasallam\u00a0\u00a0 aytgan so\u02bbzlardan ko\u02bbra ko\u02bbproq sahoba, tobein, xalifa va hokimlarning aytganlarini xabar sifatida rivoyat qiladi. Ba\u02bczan tarixiy shaxslarning so\u02bbzlari hikmatli maqollar sifatida rivoyat qilinadi. Bu esa islom dinining vaqt o\u02bbtgani sayin mahalliy xalqlar hayotiga yanada chuqur kirib borganini ko\u02bbrsatadi.<\/span><\/p>\n

Zaif va ishonchsiz hadislarni tanqid qilish bilan bir qatorda, sahihlarini to\u02bbplamga jamlash jarayoni ham boshlanib ketdi. Bu borada olimlar turli yo\u02bbnalishlarda ish olib bordi. Sahih hadislarni jamlab, so\u02bbng butun islom olamida shuhrat qozongan samarqandlik muhaddislarning\u00a0 birinchisi Abu Muhammad Abdulloh ibn Abdurrahmon ibn Bahrom ibn Abdussamad Dorimiy Hofiz Samarqandiydir (v. 869 y.).<\/span><\/p>\n

Imom Dorimiy islom olamida eng ishonchli sanalgan to\u02bbqqiz hadis to\u02bbplami orasida e\u02bctirof etilgan \u201cMusnad\u201d majmuini ta\u02bclif qildi. 798 yili Samarqandda dunyoga kelgan bu olimga shu yili Abdulloh ibn Humayd Samarqandga voliy bo\u02bblib kelgani sharafiga \u201cAbdulloh\u201d deb ism qo\u02bbyildi. Unga berilgan \u201cDorimiy\u201d nisbasi bobosi Banu Dorim qabilasining mavlosi bo\u02bblganidan darak beradi [1: II, 441-442]. Imom Dorimiy mehnatining Samarqand hadis maktabi uchun ahamiyatini Abu Hafs Nasafiy o\u02bbz asarining 52 joyida zikr etgan.<\/span><\/p>\n

Bir kuni Yahyo ibn Aksam huzurida Muhammad ibn Ismoil Buxoriy va Abdulloh ibn Abdurahmon Samarqandiy haqida so\u02bbz ketganida, u so\u02bbradi: \u201cQaysi biri hofizlikda ustunroq deb o\u02bbylaysizlar?\u201d. Bir kishi dedi: \u201cMuhammad Buxoriy\u201d. Yahyo dedi: \u201cKo\u02bbpchilik Muhammad va Abdulloh haqida sukut saqlagan, siz Abdullohni bilmaysiz, u ustunroqdir\u201d.<\/span><\/p>\n

Imom Buxoriyning hadis ilmida benazir ekaniga shak-shubha yo\u02bbq. Ammo shu bilan birga, o\u02bbsha davrda Imom Buxoriy bilan bir qatorda, Samarqandda hadis ilmi taraqqiyoti uchun jonbozlik ko\u02bbrsatgan ulamolarning ham islom ilmi rivojiga qo\u02bbshgan hissasi katta edi.<\/span><\/p>\n

Imom Dorimiy hijriy 255 yil zulhijja oyining ikkinchi payshanbasida (milodiy 869 yil 16 noyabr) asr namozidan so\u02bbng vafot etgan. Juma kuni, hayit arafasida dafn etilgan.<\/span><\/p>\n

Muhaddislar nomiga\u00a0bazzoz<\/em>\u00a0(bo\u02bbzchi),\u00a0tojir<\/em>\u00a0(tijoratchi),\u00a0varroq<\/em>\u00a0(qog\u02bbozfurush),\u00a0favokihiy<\/em>\u00a0(mevafurush),\u00a0farro<\/em>\u00a0(terichi),\u00a0abbor<\/em>\u00a0(ninafurush),\u00a0qatton<\/em>\u00a0(paxtafurush),\u00a0xaffof<\/em>\u00a0(maxsido\u02bbz),\u00a0najjor<\/em>\u00a0(duradgor),\u00a0g\u02bbazzol<\/em>\u00a0(ip yigiruvchi) kabi nomlarning qo\u02bbshilib kelishi ularni mazkur kasblar bilan shug\u02bbullanganini ko\u02bbrsatadi. \u201cAl-Ansob\u201d asarida \u201cg\u02bbazzol\u201d (ipfurush) rutbasi bilan olti muhaddisning nomi keltiriladi [1: IV, 289-290]. Ular orasida Abu Mas\u02bcud Said ibn Xushnom G\u02bbazzol Samarqandiy va Muhammad ibn Sahl G\u02bbazzol Samarqandiy (IX asr) kabi muhaddislar bor [2: 74-75, 133].<\/span><\/p>\n

Ilm ahlining halol kasb-kor bilan shug\u02bbullanish an\u02bcanasi Bahouddin Naqshband (vaf. 1389 y.) ilgari surgan \u201cDilba yoru dastba kor\u201d (\u201cKo\u02bbngling Xudoda, qo\u02bbling mehnatda bo\u02bblsin\u201d) degan tamoyil bilan yanada mustahkamlandi.<\/span><\/p>\n

Mintaqaga hadislarning kirib kelishi islom dinining tarqalishi bilan sodir bo\u02bblgan bo\u02bblsa, keyinchalik bu sohaning rivojlanishida mahalliy olimlarning xizmati katta bo\u02bbldi. Mo\u02bbtabar hadis to\u02bbplamlarining paydo bo\u02bblishi, tarqalishi muhaddislarning mavqe va nufuzini mustahkamladi. Muhaddislar sultoni Imom Buxoriy umrining oxirida aynan Samarqandga yo\u02bbl olishi ham o\u02bbsha davrda bu shahar hadis ilmining markazi bo\u02bblganini yana bir bor tasdiqlaydi.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
Abu Sa\u02bcd Abdulkarim ibn Muhammad ibn Mansur at-Tamimiy as-Sam\u02bconiy. Al-Ansob: T. II, IV \/ Abdulloh Umar al-Borudiy tahriri ostida. \u2013 Bayrut: Dor al-fikr, 1419\/1998.<\/span><\/div>\n
Abu Hafs Umar ibn Muhammad an-Nasafiy. al-Qand fi zikr ulamo Samarqand \/ Nazar Muhammad al-Foryobiy tahriri ostida. \u2013 Saudiya Arabistoni: Maktabat al-Kavsar, 1991.<\/span><\/div>\n
Kattayev K. Tarjimondan \/\/ Abul Hakimi Samarqandiy. Qandiya \/ So\u02bbzboshi, izoh hamda fors-tojik tilidan tarjima muallifi \u2013 Komilxon Kattayev. \u2013 Samarqand: So\u02bbg\u02bbdiyon, 1994.<\/span><\/div>\n
Markaziy Osiyo madaniyati va san\u02bcati: Ilm-fan \/\/ Moziydan taralgan ziyo. \u2013 Toshkent, Sharq, 1998.<\/span><\/div>\n
Durbek Rahimjonov,<\/strong><\/span><\/div>\n
O\u02bbzbekiston xalqaro islom akademiyasi dotsenti, tarix fanlari nomzodi \u00a0<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Samarqand dunyo madaniyati rivojiga o\u02bbzining salmoqli hissasini qo\u02bbshgan eng qadimiy sivilizatsiya markazlaridan biridir. Xitoy bilan Yevropani, Hindiston bilan Shimoliy mamlakatlarni qadimiy savdo yo\u02bbllari bilan bog\u02bblab turgan Buyuk Ipak yo\u02bblida joylashgan Markaziy Osiyo shaharlari orasida o\u02bbz madaniyatining qadimiyligi bilan Samarqand eng oldingi o\u02bbrinlarda turadi [3: 6]. Samarqandga hadis ilmining kirib kelishi islom dinining bu mintaqada tarqalishi …<\/p>\n","protected":false},"author":1,"featured_media":19738,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nSAMARQANDDA HADIS ILMI TARAQQIYOTI VA IMOM BUXORIY - 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=19740&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SAMARQANDDA HADIS ILMI TARAQQIYOTI VA IMOM BUXORIY - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Samarqand dunyo madaniyati rivojiga o\u02bbzining salmoqli hissasini qo\u02bbshgan eng qadimiy sivilizatsiya markazlaridan biridir. 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