{"id":19874,"date":"2022-01-17T10:09:26","date_gmt":"2022-01-17T05:09:26","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=19874"},"modified":"2022-01-17T10:09:26","modified_gmt":"2022-01-17T05:09:26","slug":"abu-nasr-iyodiy-ilmiy-m%d0%b5rosi-va-dorul-iyodiya-aqidaviy-maktabi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=19874&lang=oz","title":{"rendered":"ABU NASR IYODIY ILMIY M\u0415ROSI VA \u201cDORUL IYODIYA\u201d AQIDAVIY MAKTABI"},"content":{"rendered":"

Movarounnahrda hanafiya aqidasining tarqalishida o\u02bbziga xos o\u02bbrin tutgan olim Abu Nasr Iyodiy o\u02bbsha davrdagi \u201cDorul Juzjoniya\u201d maktabi vakilidir. Lekin ko\u02bbpgina manbalarda \u201cDorul Iyodiya\u201d aqidaviy maktabini yanglish ravishda uning nomi bilan bog\u02bblaydilar. Aslida, \u201cDorul Juzjoniya\u201dda Abu Nasr al-Iyodiydan avvalroq bir qancha olimlar faoliyat olib borganlar. Jumladan, Abu Sulaymon Muso ibn Sulaymon Juzjoniy (vaf. 816 y.) o\u02bbz davrining mashhur faqihlari hisoblangan Abu Yusuf va Muhammad ibn Hasan Shayboniyning shogirdi bo\u02bblgan. Abu Hanifaning \u201cal-Fiqh al-akbar\u201d va \u201car-Risola ala Usmon al-Battiy\u201d nomli asarlarini shu ikki ustozidan rivoyat qilgan. Shuningdek, u Muhammad Shayboniyning \u201cal-Asl\u201d (\u201cal-Mabsut\u201d) asarini rivoyat qilgan va o\u02bbsha nusxa eng ishonchli deb e\u02bctirof etilgan. O\u02bbta taqvodor bo\u02bblgani uchun Xalifa Ma\u02bcmun unga qilgan qozilik taklifini jahli tez ekanini bahona qilib rad etgan[1:104]. U \u201cDorul Juzjoniya\u201d maktabining ilk ustozlaridan hisoblangan.<\/span><\/p>\n

Shuningdek, Abu Bakr Ahmad ibn Is\u02bchoq ibn Subayh Juzjoniy (vaf. 864 y.) Abu Bakr Juzjoniy ham Muhammad Shayboniyning shogirdlaridan bo\u02bblgan. Lekin asosiy ta\u02bclimni Abu Sulaymon Juzjoniydan olgan. Usul al-fiqh va kalom ilmini mukammal bilgan. Abu Nasr Iyodiy va Abu Mansur Moturidiyning asosiy ustozi hisoblangan. Uning qalamiga mansub \u201cal-Farq vat tamyiz\u201d va \u201cKitob at-tavba\u201d nomli asarlar o\u02bbz davrining mashhur manbalari hisoblangan[7: I\/356]. Abul Muin Nasafiy: \u201cAbu Bakr Juzjoniyning asarlari bilan tanishgan kishi uning buyuk olim bo\u02bblganiga iqror bo\u02bbladi\u201d, deb uning ilmiy merosiga yuksak baho bergan[4: 269]. Manbalarda tug\u02bbilgan yili haqida aniq ma\u02bclumotlar berilmagan bo\u02bblsa-da, Moturidiyga ustozlik qilgan vaqtiga qarab, IX asrning o\u02bbrtalariga qadar yashagan, deb taxmin qilinadi[4: 269].<\/span><\/p>\n

Endi maqolamiz qahramoniga qaytadigan bo\u02bblsak, Abu Nasr Iyodiyning to\u02bbliq ismi Ahmad ibn Abbos ibn Husayn ibn Jabala ibn G\u02bbolib ibn Jobir ibn Navfal ibn Iyod ibn Yahyo ibn Qays ibn Sa\u02bcd ibn Uboda Ansoriy\u00a0(<\/em>Sa\u02bcd<\/em>\u00a0ibn Uboda Ansoriy sahobalardan, Madinadagi hazraj qabilasining peshvosi sanalgan<\/em>)<\/em>\u00a0[7: I\/356] Faqih Samarqandiy. Abu Nasr Iyodiy fiqh ilmini Abu Bakr Ahmad ibn Is\u02bchoq Juzjoniydan o\u02bbrgangan. Abu Nasrning ikki o\u02bbg\u02bbli \u2013 Abu Bakr Iyodiy bilan Abu Ahmad Iyodiy fiqh ilmini otasidan o\u02bbrgangan. Abu Nasr Iyodiy \u201cDorul Juzjoniya\u201dda Abu Bakr Juzjoniy bilan birga bosh mudarris bo\u02bblib faoliyat olib borgan.<\/span><\/p>\n

Tarixchi olim Idrisiy \u201cTarix as-Samarqand\u201d asarida Abu Nasr Iyodiy haqida so\u02bbz yuritib, u ilm ahlidan bo\u02bblib, jiddu jahdi zo\u02bbr olim edi, deb ta\u02bckidlagan. U Nasr ibn Ahmad ibn Ismoil ibn Asad ibn Somon davrida Turk diyorida dushmanlar tomonidan shafqatsizlarcha qatl etilgan[2: 101].<\/span><\/p>\n

Moturidiya ta\u02bclimotining mashhur vakili \u2013 Abul Muin Nasafiy ushbu olim haqida shunday ta\u02bcriflagan: \u201cMovarounnahr diyorida Abu Nasrga o\u02bbxshaydigan va unga ilmda, taqvoda, kitobatda, jasorat va bardoshda teng keladigan biror kishi bo\u02bblmagan. Abu Nasr Iyodiy islom uchun bo\u02bblgan kurashda bardavom edi. U o\u02bbz zamonasining eng shijoatli, bosiq kishilaridan edi. Abu Nasr ilmda misli tubi ko\u02bbrinmas dengiz bo\u02bblib, usulda va furu\u02bcda barchaga imom edi. Uning \u201cas-sifat\u201d masalasiga oid bir kitobi bo\u02bblgan. Ushbu kitobdan o\u02bbrin olgan mu\u02bctaziliya va najjoriya fikrlariga qarshi raddiyalari hamda ahli sunna val jamoa fikrlari sahihligi borasida keltirgan dalillari uning naqadar buyuk olim bo\u02bblganidan dalolat beradi\u201d[7: I\/356-357].<\/span><\/p>\n

Abul Qosim Hakim Samarqandiy Abu Nasr haqida shunday degan: \u201cFaqih Abu Nasr Iyodiydan boshqa Qur\u02bcon oyatlarini dalil qilib munozara va jadalda bid\u02bcat ahllarini mag\u02bblub qilgan faqihni ko\u02bbrmaganman. Uning ilmi orqali olim bo\u02bblganlar soni qirqdan oshiq bo\u02bblib, ularning eng yetakchisi Abu Mansur Moturidiy edi\u201d[7: I\/356].<\/span><\/p>\n

Abu Nasr Iyodiy (vaf. 889 y.) Abu Bakr Juzjoniy vafotidan keyin \u201cDorul Juzjoniya\u201dning eng kuchli vakili sifatida e\u02bctirof etilgan. Juda zehnli va sabrli bo\u02bblganidan yigirma yoshidanoq ta\u02bclim ishlarida ulamolar rahbari lavozimida faoliyat olib borgan. Usul va furu\u02bc ilmida \u201co\u02bbz davrining imomi\u201d deb e\u02bctirof etilgan[8: 42, 6:160b<\/sup>]. Samarqandda bir qancha fikriy muxolifat vakillari bilan bahs-munozaralar olib borgan va hanafiya aqidasini muvaffaqiyatli himoya qila olgan[7: I\/356-357].<\/span><\/p>\n

\u00a0Shunisi ahamiyatliki, \u201cDorul Juzjoniya\u201dda faoliyat olib borgan jamiki ulamolar rasmiy lavozimlardan yiroq yurganlar va Samarqand chekkasida oddiy xalq orasida yashab ijod qilganlar. Abu Nasr esa ustozlaridan farqli o\u02bblaroq, somoniylar amiri Nasr ibn Ahmad bilan juda yaqin aloqada bo\u02bblgan. Shu tufayli u yigirma yoshida ta\u02bclim ishlari boshlig\u02bbi va Samarqandga qozi etib tayinlangan[1: 106]. Abu Nasrning mansabga intilishi, uning somoniylar siyosatidan ta\u02bcsirlanganidan dalolat beradi. Chunki somoniylar 876 yilda tohariylar davlati tobeligidan ozod bo\u02bbladi. Somoniylar bevosita abbosiylarga tobe hisoblangan bo\u02bblsalar-da, ammo o\u02bbzlarining ichki ishlarida mustaqil bir davlat holiga kelgan edilar. Davlatning ilk amiri Nasr ibn Ahmad zohidona hayot kechirgan va hokimiyatni mustahkamlash uchun ta\u02bclim ishlariga va ilmiy safarlarga katta ahamiyat bergan. Ushbu ishlarni bajarishda Abu Nasrning shijoatidan unumli foydalangan[6: 160b<\/sup>].<\/span><\/p>\n

Abu Nasr Iyodiy bevosita Imom Moturidiyning eng asosiy ustozlaridan biri hisoblangan. Abul Muinning \u201cTabsirat al-adilla\u201d asarida Moturidiy haqida keltirilgan yana bir rivoyat uning islom olamida ilmiy mavqei juda katta bo\u02bblganidan dalolat beradi. Asarda ta\u02bckidlanishicha, agar Abu Mansur Moturidiy ustozi Abu Nasr Iyodiyning darsida ayrim sabablarga ko\u02bbra ishtirok etmay qolsa yoki kechiksa, hatto, ustozi o\u02bbz shogirdiga nisbatan cheksiz hurmati va muhabbatining izhori sifatida o\u02bbsha darsda Moturidiy hozir bo\u02bblmaguncha biror so\u02bbz ham aytmas ekan. Agar u Moturidiyni uzoqdan bo\u02bblsa-da, darsga kelayotganini ko\u02bbrib qolsa, xursandligidan taajjub bilan unga tikilib qolar va Qur\u02bcondan Qasos surasi, 68-oyatni oyatni o\u02bbqir edi[9: 84]:<\/span><\/p>\n

Oyat ma\u02bcnosi:\u00a0Rabbingiz O\u02bbzi xohlagan narsani yaratur va (xohlagan ishni) ixtiyor qilur\u2026\u00a0<\/em>.<\/span><\/p>\n

Manbalarda ta\u02bckidlanishicha, Somoniy amirlarning chiqargan qonunlarini tatbiq qilish uchun Qozi Abu Nasr Iyodiy juma kuni yangi kiyim kiyib otga mingan holda ushbu qonunlarni o\u02bbzi xalqqa jar solib yetkazgan. Bundan ko\u02bbrinib turibdiki, Abu Nasr somoniylar amiri bilan yaqin munosabatda bo\u02bblgan.<\/span><\/p>\n

Endi \u201cDorul Iyodiya\u201d aqidaviy maktabi haqida to\u02bbxtaladigan bo\u02bblsak, ushbu\u00a0 maktabning qanday tashkil etilgani haqida manbalarda ma\u02bclumotlar uchramaydi. Lekin aksariyat tadqiqotchilar u X asrda tashkil topgan, degan taxminga kelganlar[8: 44, 1: 108]. \u201cDorul Iyodiya\u201d Abu Nasr Iyodiyning o\u02bbg\u02bbli Abu Ahmad Iyodiy tomonidan Samarqandda tashkil etilgani ma\u02bclumdir. Abu Mansur Moturidiy yashagan davrda hanafiylar orasida paydo bo\u02bblgan iyodiya tarafdorlari mutashobih oyatlarni ta\u02bcvil qilishga hamda aqlning asosiy hujjat bo\u02bblishiga keskin qarshi chiqqanlar[1: 108].<\/span><\/p>\n

Shu orqali ular Abu Hanifadan boshlab saqlanib kelayotgan \u201cAhli ra\u02bcy\u201ddan ajralib chiqadilar va \u201cahli hadis\u201dni qo\u02bbllab-quvvatlaydilar. \u201cAhli hadis\u201d g\u02bboyalarini ma\u02bcqullaganlar iyodiya tarafdorlari bo\u02bblib, ularning eng mashhur vakili Abu Ahmad Iyodiy bo\u02bblgan[8: 44].<\/span><\/p>\n

Bu olim \u201cDorul Juzjoniya\u201dda Imom Moturidiydan tahsil olgan va mashhur faqih darajasiga ko\u02bbtarilgan. Abul Muin Nasafiy \u201cTabsirat al-adilla\u201d asarida Moturidiyning shogirdi Abu Ahmadni katta maqtovlar bilan tilga oladi. Nasafiyning ta\u02bckidlashicha, Movarounnahr va Xurosonda \u201cSadr al-fuqaho\u201d unvoniga ega bo\u02bblgan olim Abu Hafs Ajaliy Buxoriy shunday degan: \u201cAbu Hanifaning mazhabi to\u02bbg\u02bbri yo\u02bbl ekanligiga yana bir isbot shuki, ushbu mazhabga Abu Ahmad Iyodiy e\u02bctiqod qilgan. Chunki Abu Ahmad Iyodiy botil mazhabga e\u02bctiqod qilishi mumkin emas edi\u00bb [7: I\/357].<\/span><\/p>\n

Lekin ba\u02bczi olimlar Abu Ahmad haqida unga nisbatan biroz salbiy fikrlarni ham bildirganlar. Muhammad ibn Ibrohim Hosiriy (vaf. 1107 y.) \u201cal-Haviy fil fatavo\u201d nomli asarida Abu Ahmad haqida quyidagi rivoyatni keltiradi: O\u02bbsha davrdagi Samarqand qozisi Hakim Samarqandiy bir kuni Abu Ahmadni o\u02bbz uyiga ziyofatga chaqiradi. Abu Ahmad taklifni qabul qilib, uning uyiga mehmonga boradi. Mehmondorchilik oldidan mezbon unga quyidagi fiqhiy savol bilan murojaat qiladi: \u201cBir idishdagi suv bilan ikki marta tahorat olish joizmi yoki joiz emasmi?\u201d. Abu Ahmad: \u201cJoiz emas\u201d, deb javob beradi.<\/span><\/p>\n

Shunda Hakim Samarqandiy unga qattiq tanbeh berib aytadi: \u201cIlm ham shundaydir. Undan dunyo uchun foydalanilsa, oxiratda foydadan bebahra qolinadi. Sen esa, ilmdan boylik va riyokorlik uchun foydalanding, oxiratdagi ajrdan benasib qolding\u201d.<\/span><\/p>\n

Abu Ahmad Iyodiy bunday og\u02bbir so\u02bbzni Hakim Samarqandiydan kutmagan edi. Bu qadar qattiq tanbehni eshitgach, u dasturxonga ham o\u02bbtirmay, Hakim as-Samarqandiy xonadonidan chiqib ketadi[10: 277b<\/sup>].<\/span><\/p>\n

Hosiriy Abu Ahmad haqida yana bir rivoyat keltirgan: Abu Ahmad ziyofatda bo\u02bblsa, avval taom unga, keyin boshqalarga tarqatilgan. Chunki Abu Ahmad namozni juda tez va yengil o\u02bbqir edi. Bir kuni namoz vaqti kirgach, u taomdan turib darhol namozini o\u02bbqib oladi. Yonidagilar undan, nima uchun namozingizni tez va yengil o\u02bbqidingiz, deb so\u02bbraganlarida, u: \u201cnamozni bunday o\u02bbqish hukman joizdir\u201d, deb javob beradi.<\/span><\/p>\n

Lekin Hakim Samarqandiy Abu Ahmad Iyodiyning otasi Abu Nasr Iyodiyni qattiq hurmat qilgan va uni ko\u02bbkka ko\u02bbtarib maqtagan. Bunga misol tariqasida Abul Muin Nasafiyning \u201cTabsirat al-adilla\u201d asarida Hakim Samarqandiy Abu Nasr Iyodiyni quyidagicha maqtov bilan tilga olganini misol keltirish mumkin: Shayx Abul Qosim Hakim Samarqandiyning rivoyat qilishicha, Abu Nasr Iyodiyning oldiga turli adashgan firqalarning vakillari o\u02bbzlarining noto\u02bbg\u02bbri aqidalarini isbotlash uchun kelganlarida, albatta ular Iyodiyning kuchli dalil va isbotlaridan mag\u02bblub bo\u02bblib qaytar edilar[7: I\/356].<\/span><\/p>\n

\u00a0Ibn Zakariyo ham Hakim Samarqandiydan farqli o\u02bblaroq, Abu Ahmad Iyodiy haqida iliq fikrlarni bildirgan va uni ibodat masalasida mujtahid olim sifatida e\u02bctirof etgan[6: 160b<\/sup>-161b<\/sup>].<\/span><\/p>\n

Shunday qilib, \u201cDorul Juzjoniya\u201dda tanqidga uchragan Abu Ahmad ushbu maktabga muxolif ravishda \u201cDorul Iyodiya\u201d nomli maktabni tashkil etadi. Lekin Abu Ahmad bunday yo\u02bbl tutishi orqali \u201cDorul Juzjoniya\u201dning asosiy vakili hisoblangan ustozi Abu Mansur Moturidiydan tazyiqqa uchrashini hayoliga ham keltirmagan edi.<\/span><\/p>\n

\u00a0Turk tadqiqotchisi Axmet Ak shunday xulosaga keladiki, \u201cDorul Iyodiya\u201dning vakillari somoniylar amiri bilan juda yaxshi munosabat o\u02bbrnatganlar. Ushbu maktab vakillarining eng peshqadamlari sifatida Abu Ahmad Iyodiy va Hakim Samarqandiyni misol keltirish mumkin. Axmet Akning ta\u02bckidlashicha, Hakim Samarqandiy somoniy amirining talabi bilan \u201cas-Savod al-a\u02bczam\u201d degan asar yozgan va unda movarounnahrlik olimlar haqida ma\u02bclumotlar keltirsa-da, Moturidiy nomini tushirib qoldirgan. Axmet Ak ushbu ma\u02bclumotga tayanib, Hakim Samarqandiy Moturidiyni tan olmagan, degan xulosaga keladi[1: 110].<\/span><\/p>\n

Bizning fikrimizcha, Hakim Samarqandiyning Abu Mansur Moturidiy faoliyatiga befarq bo\u02bblgani asossizdir. Chunki Abul Muin Nasafiy Hakim Samarqandiy Moturidiy vafotidan so\u02bbng uning qabri ustiga quyidagi maqtov so\u02bbzlarini yozdirishga buyruq berganini rivoyat qilgan: \u201cUshbu qabr ilmlarni o\u02bbz nafaslarigacha qamrab olgan, uni tarqatishda ko\u02bbp zahmatlar chekkan, u qoldirgan meros ko\u02bbp madh qilingan va o\u02bbzining umr daraxtidan ko\u02bbplab mevalar tera olgan ulug\u02bb zotning qabridir\u201d[7: I\/358].<\/span><\/p>\n

Bizningcha, bu yerda ilmiy hurfikrlilik mavjud bo\u02bblgan va barcha hanafiy ulamolar o\u02bbrtasida katta g\u02bboyaviy raqobat ko\u02bbzga tashlanmagan. Ularning asosiy raqiblari esa mu\u02bctaziliya, najjoriya, murjiiya kabi oqimlar bo\u02bblgan.<\/span><\/p>\n

Abu Nasr Iyodiyning Abu Ahmaddan tashqari yana Abu Bakr Iyodiy nomli o\u02bbg\u02bbli bo\u02bblgan. U ham iyodiylar sulolasining vakili hisoblanib Abu Ahmad Iyodiyning ukasidir[6: 160a<\/sup>-161b<\/sup>]. Uning mashhur \u201cal-Masoil al-ashriya\u201d (\u201cO\u02bbnta masala\u201d) nomli asari bo\u02bblgan[10: 251a<\/sup>-251b<\/sup>]. Adid ad-davla tomonidan rasmiy lavozimlarga ko\u02bbtarilgan va Moturidiydan so\u02bbng[6:18b<\/sup>-19a<\/sup>], Abu Salama Samarqandiydan avval 971 yil vafot etgan[10:251b<\/sup>].<\/span><\/p>\n

\u00a0Moturidiyning zamondoshi va Samarqandning mashhur olimlaridan bo\u02bblgan va u mahalliy aholi orasida katta hurmat qozongan[6:161b<\/sup>].<\/span><\/p>\n

Ibn Zakariyoning \u201cSharh jumal usul ad-din\u201d asarida bir rivoyatda keltirilishicha, faqih Abdissamad ibn Ahmad Arbinjoniy Abu Mansur Moturidiy vafot etganda Abu Bakr Iyodiy quyidagi so\u02bbzlarni aytganini keltiradi: \u201cDiniy ilm va hukmlarni o\u02bbrgatishda bu ummatning olimlari o\u02bbtgan payg\u02bbambarlar kabidir. O\u02bbtmishda bir payg\u02bbambarning davri tugab, yechilishi kerak bo\u02bblgan masalalar paydo bo\u02bblsa va u masalalarni ochib beruvchi biron olim qolmasa, yangi bir payg\u02bbambar yuborilganidek, bu ummatning ichida ham har asrda vafot etgan faqihlarning o\u02bbrniga yo yangi olimlar keladi yoki qiyomat boshlanadi. Chunki Alloh o\u02bbz bandalarini yo\u02bbl ko\u02bbrsatuvchilardan mahrum qilmaydi\u201d[6: 18b\u00a0<\/sup>-19a<\/sup>].<\/span><\/p>\n

\u00a0Boshqa bir olim Muhammad ibn Ibrohim Hosiriyning \u201cal-Haviy fil fatavo\u201d asarida keltirilgan rivoyatga ko\u02bbra, Abu Bakr Iyodiydan bir kishi o\u02bbzining ahli sunna val jamoa mazhabida ekanini qanday anglashi mumkinligi haqida so\u02bbraganida Abu Bakr unga shunday javob bergan: \u201cKimning ilmi ahli sunna val jamoaning ilmi, Allohning kitobi, Rasulining sunnati va salaf faqihlarning aytgan so\u02bbzlariga muvofiq kelsa, u kishi ahli sunna val jamoa mazhabida bo\u02bbladi\u201d[10: 252b<\/sup>-252a<\/sup>].<\/span><\/p>\n

Yuqorida keltirilgan rivoyatlar Abu Bakr Iyodiyning Samarqand hanafiylari orasida yaxshi obro\u02bbga ega bo\u02bblganidan darak beradi. Shuning uchun ham Ibn Zakariyo Abu Bakr Iyodiyni \u201cahli sunna val jamoaning bayroqdori\u201d[6: 160b<\/sup>] deb e\u02bctirof etgan. Shuningdek, uning Moturidiy ta\u02bcziyasida aytgan so\u02bbzlari Samarqand maktabi ichida Abu Bakr Iyodiy va Abu Mansur Moturidiyning alohida mavqelari bo\u02bblganidan dalolat beradi.<\/span><\/p>\n

\u00a0Abu Bakr Iyodiy o\u02bbzining ayrim aqidaviy qarashlarini o\u02bbz ichiga olgan \u201cal-Masoil al-ashriya al-iyodiya\u201d asarini vafotiga yaqin yozib tugatgan va mahalliy aholining mu\u02bctaziliylar aqidalaridan uzoq bo\u02bblishlari uchun uni xalq orasida e\u02bclon qildirgan[7: I\/357].<\/span><\/p>\n

\u00a0Abu Bakr Iyodiy ushbu kitobida quyidagi o\u02bbnta aqidaviy masalani yoritib bergan[10: 251a<\/sup>-251b<\/sup>]:<\/span><\/p>\n

    \n
  1. Bandalarning fe\u02bcllarini yaratuvchi, shubhasiz, Allohdir. Ularning fe\u02bcllari Allohning qazosi va ma\u00adshiati (xohishi) orqali paydo bo\u02bbladi.<\/span><\/li>\n
  2. Alloh azaliy xoliqdir (yaratuvchi). Uning ilmi va sifatlari azaliydir. Bu sifatlar na Allohning o\u02bbzi va boshqasidir.<\/span><\/li>\n
  3. Idrok va ihota qilmasdan Allohni oxiratda ko\u02bbrib bo\u02bblmaydi. Ammo Alloh (ruiyat) ko\u02bbrishni istagan bandasiga istagan shaklda o\u02bbz jamolini lutf qiladi.<\/span><\/li>\n
  4. Qur\u02bcon Allohning kalomi bo\u02bblib, u maxluq (yaratilgan) ham emas va muhdas (keyin paydo bo\u02bblgan) ham emas.<\/span><\/li>\n
  5. Katta gunoh sodir etgan mo\u02bbminlarning holati Allohning mashiatidir (xohishidadir). Alloh istasa, o\u02bbz lutfi bilan ularni kechiradi, xohlasa, adolati bilan ularni o\u02bbz gunohlariga yarasha jazoga tortadi. O\u02bbz jazosini olgan har qanday mo\u02bbmin oxir-oqibat jannatga kiradi.<\/span><\/li>\n
  6. Bandalar uchun foydali (aslah) yoki foydasiz bo\u02bblishidan qat\u02bciy nazar, Alloh istagan ishni istagan shaklda qilishga qodirdir. Alloh o\u02bbz ishiga javobgar emas, bandalar esa javobgardir.<\/span><\/li>\n
  7. Muhammadning (s.a.v) katta gunoh qilgan mo\u02bbminlarni o\u02bbz shafoatlariga olishlari haqdir.<\/span><\/li>\n
  8. Qabr azobi haqdir.<\/span><\/li>\n
  9. Alloh, albatta, o\u02bbz bandalarining duolarini qabul qiladi va bandaning duosida hikmat va foyda bordir.<\/span><\/li>\n
  10. Har qanday qadar (taqdir), xoh u xayrli bo\u02bblsin, xoh yomon bo\u02bblsin, Allohdandir (Ya\u02bcni, insonlarning yaxshi yoki yomon bo\u02bblgan barcha fe\u02bcllarini taqdir qilgan Allohdir. Moturidiya aqidasiga ko\u02bbra, banda fe\u02bclining xoliqi (yaratuvchi) Allohdir, foili (bajaruvchisi) esa, bandadir.<\/span><\/li>\n<\/ol>\n

    \u00a0Hosiriyning ta\u02bckidlashicha, ushbu o\u02bbnta masala o\u02bbsha davrda Samarqand hanafiylarining asosiy e\u02bctiqodiy qoidalari sifatida e\u02bctirof etilgan va ularga ishonmaganlarni \u201csohib ash-sharr val bid\u02bcat\u201d (bid\u02bcat va gunoh egalari) deb hisoblaganlar. Lekin Abu Bakr Iyodiy davrida uning ushbu asari ahli sunna val jamoa ulamolari orasida asosiy manba sifatida ahamiyatini saqlab qola olmagan. Chunki uning zamondoshi Abu Mansur Moturidiy yuqoridagi o\u02bbnta masalalarni kengroq tarzda va boshqa e\u02bctiqodiy masalalarni ham yoritgan holda o\u02bbzining \u201cKitob at-tavhid\u201d asarini yozib qoldirgan edi. Shu tariqa Abu Mansur Moturidiy siymosi va uning asarlari IX-X asrlarda turli oqimlarga qarshi kurashda asosiy omil bo\u02bblib xizmat qilgan. Lekin Moturidiy hayotlik davrida uning ta\u02bclimoti alohida maktab sifatida e\u02bctirof etilmagan bo\u02bblsa-da, aqidaviy qarashlari hanafiya ta\u02bclimotining bir qismi sifatida tan olinar edi.<\/span><\/p>\n

    Xulosa qilib aytish mumkinki, Abu Nasr Iyodiy Movarounnahrda hanafiya aqidasining shakllanishi va moturidiya ta\u02bclimotining yuzaga kelishida katta xizmat qilgan. Manbalarda moturidiya kalom maktabi tarixi haqida so\u02bbz ketganda, iyodiylar sulolasi alohida hurmat bilan tilga olinadi.\u00a0<\/span><\/p>\n

    FOYDALANILGAN\u00a0<\/strong>ADABIYOTLAR:<\/strong><\/span><\/div>\n
      \n
    1. \n
      Ahmet Ak. B\u00fcy\u00fck T\u00fcrk \u00c2limi M\u00e2tur\u00eed\u00ee ve M\u00e2tur\u00eed\u00eelik \/ Monografiya. \u2013 Istanbul: \u00ccn\u00f6n\u00fc \u00dcniversitesi \u00cclahiyat Fak\u00fcltesi, 2008.<\/span><\/div>\n<\/li>\n
    2. \n
      Ahmad ibn Avazulloh al-Hazbiy. Al-Moturidiya: dirosatan va taqviman. \u2013 Ar-Riyod: Dor as-samiiy, 2000.<\/span><\/div>\n<\/li>\n
    3. \n
      Aydinli Osman. Fethinden Samanilerin Yikili\u015fina Kadar Semerkant Tarihi, M\u00dcSBE, \u0130stanbul, 2001 (Doktora tezi).<\/span><\/div>\n<\/li>\n
    4. \n
      Kutlu S\u00f6nmes. Turklerin Islamla\u015fma Suresinde Mur\u00e7ie ve tesirleri. \u2013 Ankara: 2000.<\/span><\/div>\n<\/li>\n
    5. \n
      Ibn al-Asir. Al-Komil fit tarix. \u2013 Bayrut: Dor Bayrut nashriyoti. X jildli. 1968.<\/span><\/div>\n<\/li>\n
    6. \n
      Ibn Zakariyo Yahyo ibn Is\u02bchoq. Sharh jumal usul ad-din li Abi Salama as-Samarqandiy. Qo\u02bblyozma. Turkiya. Sulaymoniya kutubxonasi. Raisulkuttob bo\u02bblimi. Inv. 690.<\/span><\/div>\n<\/li>\n
    7. \n
      Nasafiy Abul Muin Maymun ibn Muhammad. Tabsirat al-adilla fi usul ad-din. II jildli. K. Saloma nashrga tayyorlagan. \u2013 Damashq: 1990-1993.<\/span><\/div>\n<\/li>\n
    8. \n
      Oqilov S. Abu Mansur al-Moturidiy ilmiy merosi va moturidiya ta\u02bclimoti. Monografiya. \u2013 T.: Hilol-nashr nashriyoti, 2020.<\/span><\/div>\n<\/li>\n
    9. \n
      Oqilov S. Abul Muin an-Nasafiy ilmiy merosi va moturidiya ta\u02bclimoti. Monografiya. \u2013 T.: Nur-poligraf nashriyoti, 2008.<\/span><\/div>\n<\/li>\n
    10. \n
      Hosiriy Muhammad ibn Ibrohim. Al-Haviy fil fatavo. Turkiya. Sulaymoniya kutubxonasi. Hakim o\u02bbg\u02bbli Ali Posha bo\u02bblimi. Inv. 402.<\/span><\/div>\n<\/li>\n<\/ol>\n
      Saidmuxtor OQILOV,<\/strong><\/span><\/div>\n
      O\u02bbzbekiston Xalqaro Islom Akademiyasi tarix fanlari nomzodi,<\/strong><\/span><\/div>\n
      Islomshunoslik va islom sivilizatsiyasini o\u02bbrganish ICESCO kafedrasi dotsenti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

      Movarounnahrda hanafiya aqidasining tarqalishida o\u02bbziga xos o\u02bbrin tutgan olim Abu Nasr Iyodiy o\u02bbsha davrdagi \u201cDorul Juzjoniya\u201d maktabi vakilidir. Lekin ko\u02bbpgina manbalarda \u201cDorul Iyodiya\u201d aqidaviy maktabini yanglish ravishda uning nomi bilan bog\u02bblaydilar. Aslida, \u201cDorul Juzjoniya\u201dda Abu Nasr al-Iyodiydan avvalroq bir qancha olimlar faoliyat olib borganlar. Jumladan, Abu Sulaymon Muso ibn Sulaymon Juzjoniy (vaf. 816 y.) o\u02bbz …<\/p>\n","protected":false},"author":1,"featured_media":19872,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nABU NASR IYODIY ILMIY M\u0415ROSI VA \u201cDORUL IYODIYA\u201d AQIDAVIY MAKTABI - 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=19874&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ABU NASR IYODIY ILMIY M\u0415ROSI VA \u201cDORUL IYODIYA\u201d AQIDAVIY MAKTABI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Movarounnahrda hanafiya aqidasining tarqalishida o\u02bbziga xos o\u02bbrin tutgan olim Abu Nasr Iyodiy o\u02bbsha davrdagi \u201cDorul Juzjoniya\u201d maktabi vakilidir. 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