{"id":19783,"date":"2022-01-12T10:50:15","date_gmt":"2022-01-12T05:50:15","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=19783"},"modified":"2022-01-12T10:50:15","modified_gmt":"2022-01-12T05:50:15","slug":"sahihul-buxoriyning-hadis-to%ca%bbplamlari-orasidagi-o%ca%bbrni","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=19783&lang=oz","title":{"rendered":"\u201cSAHIHUL BUXORIY\u201dNING HADIS TO\u02bbPLAMLARI ORASIDAGI O\u02bbRNI"},"content":{"rendered":"

I<\/strong>lm-fan va jahon tamadduni rivojida o\u02bbchmas iz qoldirgan muhaddislar o\u02bbz asarlarida Payg\u02bbambar sollallohu alayhi vasallamning hadislari, sahobalarning so\u02bbz va amallari va hatto tobeinlarning fatvolarini jamlagan.<\/strong><\/span><\/p>\n

Hadis ilmiga oid manbalarning ko\u02bbpayib borishi natijasida muhaddislar ularni mavzui, yozilish uslubi, sohasi va boshqa jihatlariga e\u02bctiboran guruhlarga ajratib chiqqan. Avval musnad uslubidagi hadis to\u02bbplamlari paydo bo\u02bblgan, keyin boshqa janrdagi hadis kitoblari yozilgan va vaqt o\u02bbtgan sayin bu ish rivojlanib, yangi turdagi asarlar paydo bo\u02bblgan.<\/span><\/p>\n

Hijriy ikkinchi asrning ikkinchi yarmiga kelib, hadis to\u02bbplamlari orasida musannaflar, ya\u02bcni hadislarni o\u02bbz mavzuiga oid sarlavhada yozishga asoslangan to\u02bbplamlar paydo bo\u02bblgan. Bu borada Abdurazzoq San\u02bconiy (vaf. 211\/826 y.), Ibn Abu Shayba (vaf. 235\/849 y.) o\u02bbz kitoblarini yozgan. Bu asarlarda hadislarning sahihlik bo\u02bbyicha turli darajalari mavjud. Vaqt o\u02bbtgani sayin muhaddislarning oldida muayyan turdagi hadislarni jamlash vazifasi paydo bo\u02bblgan va bu ishga birinchi bo\u02bblib Imom Buxoriy qo\u02bbl urgan. U o\u02bbz oldiga faqat sahih bo\u02bblgan hadislarni jamlashni vazifa qilib olgan. Natijada uning \u201cSahihul Buxoriy\u201d asari vujudga kelgan va Imom Buxoriy bu asarni \u201cal-Jome\u02bc al-musnad as-sahih al-muxtasar min umur Rasululloh (sollallohu alayhi vasallam) va sunanih va ayyamih\u201d deb nomlagan.<\/span><\/p>\n

Bu asar hadis ilmida va musulmonlar orasida qisqacha \u201cal-Jome\u02bc as-sahih\u201d (\u201cIshonchli to\u02bbplam\u201d), aksar hollarda esa \u201cSahihul Buxoriy\u201d nomi bilan mashhur ekani ma\u02bclum.<\/span><\/p>\n

Ishonchli hadislarni jamlagan olimlardan yana biri Imom Muslim bo\u02bblib, u o\u02bbz asarini \u201cSahih\u201d deb nomlamagan. Shuning uchun olimlar bu kitobni nomlashda ixtilofga borgan. Ko\u02bbpchilik tafsir, hadis, fiqh va boshqa kitoblarda uni \u201cSahih\u201d deb nomlagan[1]<\/sup><\/a>. Biroq Imom Muslim \u201cSahih\u201dni boshqa bir kitobida \u201cMusnad\u201d deb atagan.<\/span><\/p>\n

Muhaddislar hadis to\u02bbplamlarini mavzular va yozilish uslublariga qarab turlarga bo\u02bblgan. \u201cSahihul Buxoriy\u201d asari rivoyat ilmiga oiddir.<\/span><\/p>\n

Barcha mavzularni o\u02bbzida jamlagan asarlar \u201cjavome\u02bc\u201d (\u201cjome\u02bc\u201dning ko\u02bbpligi) deb yuritiladi. \u201cJome\u02bc\u201d lug\u02bbatda \u201cjamlovchi\u201d, \u201cqamrab oluvchi\u201d ma\u02bcnolarida keladi. Istilohda esa, hadis mavzularining barchasini o\u02bbzida mujassam etgan to\u02bbplam hisoblanadi[2]<\/sup><\/a>. Hadis mavzulari deganda, aqoid, hukmlar, riqoq (nafosat)qa oid hadislar, yeyish-ichish, safar odoblari, shuningdek, tafsir, tarix va siyrat, fitnalar, manoqib (fazilatlar) va masolib (kamchiliklar) kabilar nazarda tutiladi. Imom Buxoriyning asari bularning barchasini qamrab olgani uchun ham \u201cal-Jome\u02bc as-sahih\u201d deb nomlanadi.<\/span><\/p>\n

Imom Muslimning \u201cSahih\u201d to\u02bbplami yuqorida zikr qilingan ko\u02bbplab ilmlarga oid hadislarni o\u02bbz ichiga olsa-da, tafsir va qiroatga oid hadislar mavjud bo\u02bblmagani bois u \u201cJome\u02bc\u201d deb atalmasligini Muborakfuriy \u201cTuhfa Ahvaziy\u201d asarida qayd etib o\u02bbtadi[3]<\/sup><\/a>.<\/span><\/p>\n

Abu Iso Muhammad ibn Iso Termiziyning \u201cSunan\u201d nomi bilan mashhur bo\u02bblgan \u201cal-Jome\u02bc al-muxtasar min as-sunan an Rasulillah (S.A.V.)\u201d asari yuqorida ko\u02bbrsatilgan sakkiz mavzuning barchasini o\u02bbz ichiga oladi. Shundan kelib chiqib, Imom Termiziyning asarini \u201csunan\u201d deyishdan ko\u02bbra \u201cJome\u02bc\u201d degan ma\u02bcqul va bu qoidadan kelib chiqib, \u201cSunan\u201dni nashrga tayyorlagan olimlarning ko\u02bbpi uni \u201cJome\u02bc\u201d deb bergan.[4]<\/sup><\/a>. Bu asar shu jihatdan Imom Buxoriyning asariga o\u02bbxshaydi.<\/span><\/p>\n

Hadis to\u02bbplamlarini asar nomlanishidan kelib chiqib ham turlarga ajratish mumkin. Masalan, \u201cSahih\u201d kitoblar. Bunday to\u02bbplamlarda asar nomida \u201csahih\u201d so\u02bbzi qo\u02bbllangan. Imom Buxoriyning va Imom Muslimning asarlaridan tashqari, Ibn Xuzayma, Ibn Sakan, Ibn Hibbon va boshqalarning \u201cSahih\u201dlari mavjud[5]<\/sup><\/a>. Biroq ularning sahihlik darajasi bilan olti ishonchli to\u02bbplamga kirmagan. Boshqacha aytganda, \u201cSihohi sitta\u201ddagi to\u02bbplamlar orasida \u201cSunan\u201dlar ham borki, ulardagi hadislar boshqalariga qaraganda ishonchli bo\u02bblgani uchun shu darajaga ko\u02bbtarilgan.<\/span><\/p>\n

Deyarli barcha to\u02bbplamlardagi hadislar isnodlar bilan yozilgani uchun ularni \u201cMusnad\u201d deb atash o\u02bbrinli bo\u02bbladi. Ammo sahihlardagi hadislarni jamlash isnodlar asosida emas, balki mavzuga ko\u02bbra tartiblangan. \u201cSahih\u201dning to\u02bbliq nomi \u201cal-Jome\u02bc al-musnad as-sahih al-muxtasar min umur Rasululloh (sollallohu alayhi vasallam) va sunanih va ayyamih\u201d bo\u02bblgani uchun bu asardagi hadislar isnodlar bilan keltirilgan, ammo mavzular bo\u02bbyicha tartiblangan[6]<\/sup><\/a>. Keyingi davr muhaddislari oldingi asarlar ustida yangicha uslubda ish olib borgani sababli hadis isnodlarini tushirib qoldirgan.<\/span><\/p>\n

Muhaddislar hadis to\u02bbplamlarini ishonchlilik darajasiga qarab martabalarga ham ajratgan. Hadis asarlari har xil davrda va turli saviyadagi odamlar tomonidan ta\u02bclif etilgani uchun saviyasi ham farqli. Shu nuqtai nazardan muhaddislar hadis to\u02bbplamlarining ishonchlilik darajasini e\u02bctiborda olgan holda, ularni to\u02bbrt tabaqaga bo\u02bblgan va birinchi tabaqaga Imom Buxoriy va Imom Muslimning \u201cSahih\u201dlarini va Molikning \u201cMuvatto\u201dsini kiritgan[7]<\/sup><\/a>. Chunki ularda hadisning mutavotir, ohod va hasan qismlari mavjud.<\/span><\/p>\n

Imom Muslim o\u02bbz asarini boblarga bo\u02bblib chiqqan, ammo ularga nom bermagan, Imom Buxoriy esa nom bergan. Hozirgi kunda Imom Muslimning asari nashrlarida boblarga nom berilgan bo\u02bblib, bu Imom Navaviyga oid hisoblanadi.<\/span><\/p>\n

Hokim Naysoburiy bunday ta\u02bckidlagan: \u201cMuhammad ibn Ismoil (Alloh uni rahmatiga olsin) usulni, ya\u02bcni hadis ahkomlari asoslarini birinchilardan bo\u02bblib ta\u02bcrif etib, islom olamiga bayon qilgan. Undan keyin bu borada asar yozganlar uning kitobidan foydalangan (misol uchun Imom Muslim ibn Hajjoj kabi)\u201d[8]<\/sup><\/a>.<\/span><\/p>\n

Imom Doruqutniy: \u201cBuxoriy bo\u02bblmaganda, Imom Muslim shunday asar yozmagan bo\u02bblardi\u201d. Yana bir joyda u: \u201cImom Muslim nima qilgan bo\u02bblsa, Imom Buxoriyning kitobidan olgan va undan foydalangan holda ayrim qo\u02bbshimchalar qo\u02bbshgan\u201d, deb e\u02bctirof etadi[9]<\/sup><\/a>.<\/span><\/p>\n

Mag\u02bbriblik olimlar Imom Muslimning \u201cSahih\u201dini Imom Buxoriyning \u201cSahih\u201didan ustun qo\u02bbygan. Imom Muslimning asari fiqhiy nafislik, nozik uslubiy iboralar, xilma-xil isnod va boshqa jihatlari bilan ajralib turadi. Bu haqda yuzlab kitoblar tasnif etilgan. Shu bilan birga, alloma Ibn Xaldun: \u201cUning sharhi islom ummati uchun eng afzal bo\u02bblib qolmoqda\u201d, deb yozgan[10]<\/sup><\/a>.<\/span><\/p>\n

Imom Jaloliddin Suyutiy \u201cTadrib ar-roviy\u201d asarida: \u201cImom Buxoriyning asari (Imom Muslimnikidan) sahihroq va foydasi ko\u02bbproqdir. Ba\u02bczilar Imom Muslimning asari sahihroq degan, ammo birinchi gap to\u02bbg\u02bbri\u201d, degan[11]<\/sup><\/a>. Chunki Imom Muslim asarini Imom Buxoriyning asariga asoslanib yozgan. Uning asari ba\u02bczi ziyodaliklarga ega bo\u02bblsa-da, martabasi Imom Buxoriyning asariga yetmagan. Qolaversa, u Imom Buxoriyning shogirdi bo\u02bblgan, buni o\u02bbzi tan olib, ustozini \u201cSayyid al-muhaddisiyn\u201d (\u201cMuhaddislar sultoni\u201d), deb atagan. Umuman, ko\u02bbp olimlar Imom Buxoriyning asarini Imom Muslimnikidan ishonchliroq deb bilgan[12]<\/sup><\/a>.<\/span><\/p>\n

Imom Buxoriydan keyin yashab o\u02bbtgan muhaddislar \u201cSahih\u201d asarini turli yo\u02bbnalishdagi yangi tadqiqotlarda qo\u02bbllagan. Masalan, \u201cMustadrak\u201d (to\u02bbldirish) yo\u02bbnalishidagi asarlar[13]<\/sup><\/a>. Imom Buxoriyning \u201cSahih\u201diga Hokim Naysapuriy (vaf. 405\/1014 y.) \u201cMustadrak\u201d yozgan. Bunga Imom Muslimning \u201cSahih\u201di ham qo\u02bbshilgan. Shuningdek, Abu Zarr Haraviy nomi bilan tanilgan Ibn Ahmad ibn Muhammad ibn Abdulloh ibn Ufayr Ansoriy (vaf. 434\/1043 y.) \u201cMustadrak ala sahihayn\u201d asarini yozgan. Imom Ali ibn Umar Abu Hasan Doraqutniy (vaf. 385\/995 y.)ning \u201cIlzomot\u201d asari ham mustadrak kabi bo\u02bblib, ikki imomning sharti asosida yozilganini Kattoniy keltirgan.<\/span><\/p>\n

Ziyo Maqdisiy nomi bilan tanilgan hofiz Muhammad ibn Abdulvohid ibn Ahmad Sa\u02bcdiy Dimashqiy (vaf. 643\/1245 y.) \u201cMuxtora\u201d nomli asar yozgan. Uning ikkinchi nomi \u201cal-Ahodis al-muxtora mimma lam yuxarrijhu al-Buxoriy va Muslim fi sahihima\u201ddir. Bu asarda shar\u02bciy hukmlarda ehtiyoj sezilgan maqbul hadislarni keltirish shart qilib qo\u02bbyiladi. Shu bilan birga, bu hadislar ikki sahih kitobda keltirilmagan. Asar musnad uslubida, sahobiylar alifbo tartibida, faqat asharai mubashsharani avval keltirgan holda tuzilgan. Shuningdek, agar biror hadisni boshqa muhaddislar keltirgan bo\u02bblsa, ular ham ko\u02bbrsatib o\u02bbtilgan[14]<\/sup><\/a>.<\/span><\/p>\n

Mustaxraj uslubida ham Imom Buxoriyning asaridan foydalanilgan[15]<\/sup><\/a>. Ahmad ibn Ibrohim Ismoiliy Jurjoniy Shofeiy (vaf. 371\/981 y.), Muhammad ibn Abu Homid G\u02bbitrifiy (vaf. 377\/987 y.), Ibn Abu Zuhl nomi bilan tanilgan Muhammad ibn Abbos Zibbiy Usmiy Haraviy (vaf. 378\/988 y.), Ibn Marduvayh nomi bilan tanilgan Ahmad ibn Muso Isfahoniy (vaf. 416\/1025 y.), Ahmad ibn Abdulloh Isfahoniy (vaf. 430\/1039 y.) \u201cSahihul Buxoriy\u201dga mustaxraj yozgan.<\/span><\/p>\n

Hadis to\u02bbplamlarining yana bir turi \u201cZavoid\u201d[16]<\/sup><\/a>\u00a0bo\u02bblib, Imom Buxoriyning \u201cSahih\u201di shu turkumga kiritilgan. Bunday to\u02bbplamlar bir nechta asarni o\u02bbz ichiga olgani bilan ajralib turadi. Ulardan biri sifatida Imom Mug\u02bblatoy Hanafiyning (vaf. 762\/1361 y.) \u201cZavoid Ibn Hibbon ala as-sahihayn\u201d asarini keltirish mumkin.<\/span><\/p>\n

Shuningdek, \u201cas-Sahih\u201dga \u201catrof\u201d[17]<\/sup><\/a>\u00a0tuzganlar ham uchraydi. Imom Buxoriyning asari bo\u02bbyicha Alloma Nuriddin Sindiy (vaf. 1138\/1726 y.) yozgan asar \u201cAtrof\u201d deb nomlanadi. Shuningdek, Xalaf ibn Muhammad Vositiy (vaf. 400\/1010 y.), Ibrohim ibn Muhammad Dimashqiy (vaf. 401\/1011 y.), Ubaydulloh ibn Abu Ali Hasan Isfahoniy (vaf. 517\/1123 y.) va hofiz Ibn Hajar Asqaloniy ikki sahihga \u201cAtrof sahihayn\u201d yozgan nomli asarlarini keltirish mumkin. Imom Buxoriyning asariga Imom Muslim, Abu Dovud, Termiziy, Nasoiy va boshqalar ham atrof yozgan[18]<\/sup><\/a>.<\/span><\/p>\n

Umuman olganda, Imom Buxoriyning \u201cSahih\u201didan boshqa turdagi to\u02bbplamlarni yozishda ham foydalanilgan. Jumladan, ba\u02bczilar \u201cSahih\u201dning roviylarini alohida kitobga jamlagan. Biroq ko\u02bbp o\u02bbrinlarda, jumladan, Abu Ali Husayn ibn Muhammad Andalusiy (vaf. 498\/1105 y.) tomonidan bu ish Imom Muslimning \u201cSahih\u201di bilan birga amalga oshirilgan.<\/span><\/p>\n

Xulosa qilib aytganda, Imom Buxoriyning \u201cSahih\u201di hadis manbalari orasida eng yuqori o\u02bbringa egadir. U avvalgi muhaddislar qo\u02bbllamagan uslub bilan faqat sahih hadislarni jamlashga alohida e\u02bctibor berib va muayyan boblarni tuzib, asar yozgan. Har bir roviyga qo\u02bbygan talablari boshqa muhaddislarning talabiga bilan o\u02bbxshasa-da, ularning shartlaridan kuchliroq bo\u02bblgan.<\/span><\/p>\n

[1]<\/span><\/sup><\/a>\u00a0Muhammad Nurstoniy. Al-Madxal ila sahih al-imom Muslim ibn Hajjoj. \u2013 al-Kuvayt: Maktaba shuun al-fanniyya, 2008. \u2013 B. 44.<\/span><\/span><\/p>\n

[2]<\/sup><\/a>\u00a0Sayyid Abdulmojid G\u02bbovriy. Al-Vajiz fi ta\u02bcrif kutub al-hadis. \u2013 Bayrut: Dor Ibn Kasir, 2009. \u2013 B. 19.<\/span><\/p>\n

[3]<\/sup><\/a>\u00a0Al-Muborakfuriy. Tuhfat al-Ahvaziy. Muqaddima. \u2013 Bayrut: Dor al-fikr. Nashr yili ko\u02bbrsatilmagan. \u2013 J. 1. \u2013 B. 64-66.<\/span><\/p>\n

[4]<\/sup><\/a>\u00a0Ma\u02bcmar ibn Roshid (vaf. 154\/771 y.), Ibn Vahb Fihriy (vaf. 197\/812 y.), Razin ibn Muoviya Sarqustiy (vaf. 535\/1140 y.) kabi olimlar \u201cJome\u02bc\u201d yozganlar. Ibn Asir nomi bilan mashhur bo\u02bblgan Muborak ibn Muhammad ibn Abdulkarim (vaf. 606\/1209 y.), Ibn Dabi\u02bc nomi bilan mashhur bo\u02bblgan Abdurahmon ibn Ali Shayboniy (vaf. 944\/1537 y.), Shayx Alouddin Ali Muttaqiy Hindiy (vaf. 975\/1567 y.), Muhammad ibn Sulaymon Rudoniy Mag\u02bbribiy (vaf. 1094\/1683 y.) kabi olimlarning jome\u02bc asarlari ham bo\u02bblib, ularda muayyan olimning kitobiga (masalan, Buxoriy, Muslim) asoslanish tamoyili mavjud. Ular bir necha kitoblardagi hadislarni jamlagan, hadislar isnodlar bilan keltirilmagan hamda matnning o\u02bbzi va rivoyat qilgan muhaddisi bilan berilgan va boshqalardan ajrab turadi.<\/span><\/p>\n

[5]<\/sup><\/a>\u00a0Sahih nomida asar yozgan olimlardan Imom Muhammad ibn Is\u02bchoq ibn Xuzayma ibn Mug\u02bbiyra Abu Bakr Naysapuriy Shofeiy (vaf. 311\/923 y.), Muhammad ibn Hibbon ibn Ahmad ibn Muoz Abu Hotam Tamimiy Dorimiy Bustiy (vaf. 354\/965 y.), Hofiz Said ibn Usmon ibn Said ibn Sakan Abu Ali Bag\u02bbdodiy Misriy (vaf. 353\/964 y.), Ahmad ibn Ismoil Abu Bakr Ismoiliy Jurjoniy (vaf. 371\/981 y.)larni keltirish mumkin. Ammo bularning asarlaridagi hadislar sahihlik darajasida unchalik kuchli emas.<\/span><\/p>\n

[6]<\/sup><\/a>\u00a0Hadis to\u02bbplamlari orasida boblarga bo\u02bblingani, alifbo tartibida jamlangani va boshqa turlar ham barchasi isnodli bo\u02bblsa, ularni shu ma\u02bcnodan kelib chiqib musnad \u2013 sanadga asoslangan to\u02bbplam deyish mumkin. Biroq uslubi jihatidan olib o\u02bbrganiladigan bo\u02bblsa, musnad faqat roviy asosida to\u02bbplanadi, mavzularga va boshqalarga ajratilgan holda emas. Masalan, Imom Buxoriy asari kabi \u201cMusnad Siroj\u201d (vaf. 313\/ y.) deb nomlangan to\u02bbplam boblar asosida yozilgan. Bundan tashqari Imom Daylamiyning (vaf. 558\/ y.) \u201cMusnad Firdavs\u201d asari esa, alifbo tartibida tuzilgan. Quzoiyning (vaf. 454\/ y.) \u201cMusnad ash-Shihob\u201d asari so\u02bbzlarga asoslanib tuzilgan. Biroq Baqi ibn Maxladning \u201cMusnad\u201dasari musannaf hisoblanadi. Chunki sahobalarning rivoyatdagi martabalari asosida tuzilgan. Avval as\u02bchob al-ulufdan (mingdan ortiq hadis rivoyat qilgan sahobalardan) boshlangan, oxiri vuhdonga (bitta hadis rivoyat qilgan sahobalar) kelib tugatgan va fiqhiy tartibni qo\u02bbllagan. Ibn Hazm: Unda 1300 dan ortiq sahobadan rivoyat keltirgan. Musnad hisoblansada, fiqhiy boblarga bo\u02bblgan va uning mislidek kitob yozilmagan, degan.<\/span><\/p>\n

[7]<\/sup><\/a>\u00a0Subhi Solih. Ulum al-hadis va mustalahuh. \u2013 Bayrut: Muassasa saqofa, 1984. \u2013 B. 116.<\/span><\/div>\n
[8]<\/sup><\/a>\u00a0Asqaloniy. Muqaddimat al-fath. \u2013 Bayrut: Dor ar-risola, 2013. \u2013 T. 1. \u2013 B. 24.<\/span><\/div>\n
[9]<\/sup><\/a>\u00a0Asqaloniy. Muqaddimat al-fath. \u2013 Bayrut: Dor ar-risola, 2013. \u2013 T. 1. \u2013 B. 24.<\/span><\/div>\n
[10]<\/sup><\/a>\u00a0Muborakfuriy. Siyrat al-imom al-Buxoriy. \u2013 Makka: Dor al-ilm al-favoid, 2001. \u2013 T. 1. \u2013 B. 354.<\/span><\/div>\n
[11]<\/sup><\/a>\u00a0Suyutiy. Tadrib ar-roviy. \u2013 Riyoz: Maktaba kavsar, 1994. \u2013 T. 1. \u2013 B. 91.<\/span><\/div>\n
[12]<\/sup><\/a>\u00a0Navaviy. Sharh sahih Muslim. \u2013 al-Qohira: Maktaba al-azhar, 1929. \u2013 B. 4.<\/span><\/div>\n
[13]<\/sup><\/a>\u00a0Bu uslubda bir muhaddis o\u02bbzidan oldingi muhaddisning o\u02bbz shartlariga ko\u02bbra kitobiga kiritmay qoldirgan hadislarni to\u02bbplab, yangi asar yozadi. Boshqacha qilib aytganda, muhaddis o\u02bbz sharti asosida emas, balki avvalgi muhaddisning shartiga binoan hadislar jamlagan to\u02bbplamiga mustadrak deyiladi. Bu xuddi muhaddis o\u02bbzidan oldin o\u02bbtgan muhaddisning asarini to\u02bbldirganga o\u02bbxshaydi, ammo boshqa asarni yuzaga keltirgan bo\u02bbladi.<\/span><\/div>\n
[14]<\/sup><\/a>\u00a0Ziyouddin Maqdisiy. Al-Ahodis al-muxtora. \u2013 Bayrut: Dor Xizr, 2001. 1-13-jildlar.<\/span><\/div>\n
[15]<\/sup><\/a>\u00a0Mustaxraj so\u02bbzi arab tilida chiqarib olmoq, topmoq ma\u02bcno\u00adlarini bildi\u00adradi. Bu turdagi kitoblarda musannif boshqa, o\u02bbzidan oldin o\u02bbtgan muhaddisning, masalan, Imom Buxoriyning \u201cSahih\u201d kitobidagi hadislarni o\u02bbzi topgan isnod orqali keltiradi. Bunda avvalgi musannif bilan mustaxraj tuzuv\u00adchining shayxi yoki undan yuqorida turgan shayxi tutashadi hamda Buxoriy qaysidir sahoba yo\u02bbli bilan chiqargan hadisni o\u02bbsha sahobaning o\u02bbz yo\u02bbli bilan chiqarish lozim bo\u02bbladi.<\/span><\/div>\n
[16]<\/sup><\/a>\u00a0Zavoid so\u02bbzi arab tilida ziyodalik, ortiqchalik, bisyorlik ma\u02bcnolarini bildiradi. Ishonchli roviy boshqa ishonchli roviy rivoyatida kelgan hadisni ziyoda lafzlar bilan rivoyat qilishiga aytiladi. Ziyoda sanad va matnda bo\u02bbladi. Muhaddislar bunday hadislarni to\u02bbplamlarga jamlaganlar. Shunday hadislar bir joyga to\u02bbpgangan kitoblarga zavoid deyiladi.<\/span><\/div>\n
[17]<\/sup><\/a>\u00a0Atrof so\u02bbzi taraflar ma\u02bcnosini bildiradi. Bu uslubda to\u02bbplangan kitoblarda hadislarning faqat bir muayyan bo\u02bblimi yozilib, to\u02bbliq matni keltirilmaydi. Zikr etilgan qism qolgan qismga dalolat qiladi. So\u02bbngra hadisning barcha isnodlari atroflicha keltiriladi. Masalan, \u201cAmallar faqatgina niyatlar bilan e\u02bctiborlidir va har bir kishi uchun uning niyat qilgan narsasigina beriladi. Bas, kimning hijrati Alloh va Rasuli uchun bo\u02bblsa, uning hijrati Alloh va Rasuli uchun deb e\u02bctibor qilinadi. Kimning hijrati biron dunyo matohini qo\u02bblga kiritish yoki biron ayolni nikohlab olish uchun bo\u02bblgan ekan, bas, uning hijrati nima uchun qilingan bo\u02bblsa, o\u02bbsha uchundir\u201d degan hadisning bir qismi \u201cAmallar niyatga qarab belgilanadi\u201d yoki \u201cIslom besh narsa ustiga barpo qilingan: Allohdan o\u02bbzga iloh yo\u02bbq va Muhammad sollallohu alayhi va sallam Allohning Rasuli, deb guvohlik berish; namozni ado etish; zakot berish; Baytullohni haj qilish; Ramazon oyida ro\u02bbza tutish\u201d degan hadisning \u201cIslom besh narsa ustiga qurilgan\u201d qismi keltiriladi. Bundan so\u02bbng hadisning isnodlari zikr qilinadi.<\/span><\/div>\n
[18]<\/sup><\/a>\u00a0Sayyid Abdulmojid G\u02bbovriy. Al-Vajiz fi ta\u02bcrif kutub al-hadis. \u2013 Bayrut: Dor Ibn Kasir, 2009. \u2013 B. 221-231.<\/span><\/div>\n
Doniyor MURATOV,<\/strong><\/span><\/div>\n
O\u02bbzbekiston xalqaro islom akademiyasi dotsenti,<\/strong><\/span><\/div>\n
tarix fanlari nomzodi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Ilm-fan va jahon tamadduni rivojida o\u02bbchmas iz qoldirgan muhaddislar o\u02bbz asarlarida Payg\u02bbambar sollallohu alayhi vasallamning hadislari, sahobalarning so\u02bbz va amallari va hatto tobeinlarning fatvolarini jamlagan. Hadis ilmiga oid manbalarning ko\u02bbpayib borishi natijasida muhaddislar ularni mavzui, yozilish uslubi, sohasi va boshqa jihatlariga e\u02bctiboran guruhlarga ajratib chiqqan. Avval musnad uslubidagi hadis to\u02bbplamlari paydo bo\u02bblgan, keyin boshqa janrdagi …<\/p>\n","protected":false},"author":1,"featured_media":19780,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\n\u201cSAHIHUL BUXORIY\u201dNING HADIS TO\u02bbPLAMLARI ORASIDAGI O\u02bbRNI - 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=19783&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cSAHIHUL BUXORIY\u201dNING HADIS TO\u02bbPLAMLARI ORASIDAGI O\u02bbRNI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Ilm-fan va jahon tamadduni rivojida o\u02bbchmas iz qoldirgan muhaddislar o\u02bbz asarlarida Payg\u02bbambar sollallohu alayhi vasallamning hadislari, sahobalarning so\u02bbz va amallari va hatto tobeinlarning fatvolarini jamlagan. 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