{"id":19940,"date":"2022-01-21T17:55:33","date_gmt":"2022-01-21T12:55:33","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=19940"},"modified":"2022-01-21T17:55:33","modified_gmt":"2022-01-21T12:55:33","slug":"alouddin-usmandiy-moturidiylik-maktabi-davomchisi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=19940&lang=oz","title":{"rendered":"ALOUDDIN USMANDIY \u2013 MOTURIDIYLIK MAKTABI DAVOMCHISI"},"content":{"rendered":"

Moturidiylik Imom Abu Hanifa qarashlarining Abu Mansur Moturidiy (vaf. 333\/944 y.) tomonidan rivojlantirilib, tizimlashtirilgan va asos solingan aqidaviy mazhabdir. Bunga ko\u02bbra, moturidiylik va hanafiylik o\u02bbrtasida juda yaqin aloqa mavjud. Shu bilan birga moturidiylikning asosi hanafiylik ekani borasida ulamolar yakdil fikrdalar.\u00a0VIII asr boshidan e\u02bctiboran hanafiylik Xuroson, ayniqsa, Samarqanddan tortib Movarounnahrning barcha shaharlarida keng tarqalgan [1: 124-125). Darhaqiqat, Abu Muin Nasafiy (vaf. 508\/1114 y.) o\u02bbzining \u201cTabsiratul adilla\u00a0fi\u00a0usulid din\u00a0ala\u00a0tariqatil Imom Moturidiy\u201d asarida butun Movarounnahr, Xurosonning Marv va Balx kabi shaharlarida mu\u02bctaziliylarning g\u02bboyalarini yoqlaganlardan tashqari barcha Abu Hanifa tarafdorlarining usul va furu\u02bc masalalarida ilk davrdan beri hanafiylik (Hanafiy-Moturidiylik)ni qabul qilganliklarini keltiradi [30: 356].<\/span><\/p>\n

Nasafiyning yuqorida zikr etilgan \u201cButun Movarounnahr hududi bo\u02bbylab mu\u02bctaziliylar fikrini qabul qilmagan hanafiylar\u201d degan so\u02bbzlaridan bu hududdagi hanafiylarning ikki guruhga bo\u02bblinganliklarini tushunishimiz mumkin. Bu ikki guruh quyidagilardir:<\/span><\/p>\n

Hanafiy-mu\u02bctaziliylar: Abul Qosim Ka\u02bcbiy (vaf. 319\/931 y.) kabi amalda hanafiy bo\u02bblib, e\u02bctiqodda mu\u02bctaziliylarni yoqlab, himoya qilgan hanafiylardir.<\/span><\/p>\n

Mu\u02bctaziliy bo\u02bblmagan hanafiylar: Samarqandda Dorul Juzjoniya va Dorul Iyodiya maktablariga mansublari hamda Buxoroda Abu Hafs Kabir (vaf. 217\/832 y.), Balxda Nusayr ibn Yahyo (vaf. 268\/882 y.) atrofida birlashgan, mu\u02bctaziliylarni rad qilgan hanafiylardir. Bu guruhni haqli ravishda Hanafiy Samarqand\/Movarounnahr maktabi shaklida nomlashimiz mumkin.<\/span><\/p>\n

Moturidiylikning asoschisi sifatida tanilgan Abu Mansur Moturidiy yuqorida zikr etilgan Samarqand maktabiga qarashli Dorul Juzjoniyda tahsil olib, kamolotga yetishgan va Abu Hanifaning qarashlarini umrining oxiriga qadar rivojlantirib, tizimlashtirgan, keng yoyishga bor kuchini sarflagan.<\/span><\/p>\n

Dorul Juzjoniya Abu Hanifaning g\u02bboya va qarashlariga muvofiq ish olib boradigan eng muhim ilm markazi bo\u02bblgan. Bu yer Abu Mansur Moturidiy va minglab talabalarni yetishtirgan bir maktabdir. Abu Muqotil Samarqandiy (vaf. 208\/823 y.) tomonidan IX asrda asos solingan deb taxmin qilinayotgan bu maktab keyinchalik Abu Sulaymon Juzjoniy (vaf. 200\/816 y.) va Abu Bakr Ahmad ibn Is\u02bchoq ibn Subayh Juzjoniy (vaf. 268\/882 y.) tomonidan rivojlantirilgan [3: 268-269).<\/span><\/p>\n

Abu Hanifa (vaf. 150\/767 y.)ning taniqli shogirdlari Muhammad Shayboniy (vaf. 189\/804 y.) va Abu Yusuf (vaf. 182\/798 y.)ning shogirdi Abu Sulaymon Muso ibn Sulaymon Juzjoniy (vaf. 200\/816 y.) tomonidan asos solingan Dorul Juzjoniya maktabi Abu Mansur Moturidiyni tarbiyalab, voyaga yetkazgan va keyinchalik uning o\u02bbzi ham bu yerda ta\u02bclim bergan muhim bir ilmiy markaz bo\u02bblgan. Ibn Yahyo keltirgan ma\u02bclumotga ko\u02bbra [5: 160-162), Dorul Juzjoniyada ustozlik faoliyatini olib borgan olimlarning silsilasi quyidagichadir:<\/span><\/p>\n

Imom Abu Hanifa (vaf. 150\/767 y.)<\/strong><\/span><\/p>\n

Imom Abu Abdulloh Muhammad ibn Hasan Shayboniy (vaf. 189\/805 y.)<\/strong><\/span><\/p>\n

Abu Sulaymon Muso ibn Sulaymon Juzjoniy (vaf. 200\/816 y.)<\/strong><\/span><\/p>\n

\u00a0Abu Abdulloh ibn Abu Bakr Juzjoniy (vaf. 285\/898 y.)<\/strong><\/span><\/p>\n

Abu Bakr Ahmad ibn Is\u02bchoq Juzjoniy (vaf. 250\/864 y.)<\/strong><\/span><\/p>\n

Abu Nasr Ahmad ibn Abbos Iyodiy (vaf. taxm. 275\/889 y.)<\/strong><\/span><\/p>\n

Abu Mansur Moturidiy (vaf. 333\/944 y.)<\/strong><\/span><\/p>\n

Yuqoridagi ustozlar silsilasi Abu Hanifa va imom Moturidiy orasidagi bog\u02bbliqlikni namoyon etmoqda. Ayniqsa, bu silsilada keltirilgan ilk uch olimning Juzjoniy laqabli bo\u02bblishi ushbu ilmiy markazning \u201cDorul Juzjoniya\u201d nomi bilan atalishiga asosiy sabab bo\u02bblganligiga ishonamiz. Bu joyda ustozlik qilgan olimlar Abu Hanifaning qarashlari bo\u02bbyicha dars berganlar va ba\u02bczi asarlarni yozganlar [30: 356].<\/span><\/p>\n

Abu Nasr Iyodiydan so\u02bbngra Dorul Juzjoniyaning rahbarligiga uning eng yaxshi ko\u02bbrgan va eng muvaffaqiyatli shogirdi Abu Mansur Moturidiy tayinlangan [5:162b]. Garchi u joyda Abu Ahmad Iyodiy ham bosh ustoz vazifasida ishlagan bo\u02bblsa-da, Abu Ahmadning rahbarligi davrida ham maktabning asl ustozi doim Moturidiy bo\u02bbldi. Zero, Abu Nasr shahid bo\u02bblganida Abu Ahmad hali yosh bola va tahsilini tugatmagan edi [5:\u00a0161a-161b]. Moturidiy esa tahsilini tugatib, umrining oxiriga qadar u yerda dars bergan edi [5:\u00a0161b]. Ustozining muhabbati va e\u02bctiborini qozongan shogirdi \u2013 Moturidiy kelmaguncha ustozi Abu Nasr darsni boshlamas, uzoqdan uning kelayotganini ko\u02bbrib, uni maqtay boshlardi [30: 359].<\/span><\/p>\n

Abu Mansur Moturidiy bu markazda umrining oxirigacha ko\u02bbplab talabalarga dars berdi [5:\u00a0162a]. Darhaqiqat, Moturidiy Abul Hasan Ali ibn Said Rustufag\u02bbniy (vaf. 350\/961 y.) kabi shogirdlariga Imom Muhammad Shayboniyning \u201cal-Mabsut\u201dini o\u02bbqitarkan, yuz yoshga yaqin umr ko\u02bbrib, vafot etdi [5:\u00a0162b].<\/span><\/p>\n

Imom Moturidiyning fikrlari Abul Hasan Ali ibn Said Rustufag\u02bbniy, Abu Salama Samarqandiy (vaf. taxm. 340\/952 y.) va Ibn Yahyo kabi olimlar tomonidan davom ettirildi [5:\u00a0162a]. Bu uch kishidan biri Rustufag\u02bbniy Moturidiyning shogirdidir. Qolgan ikki kishi esa undan ta\u02bclim olgan ikki mashhur olimning shogirdlaridir. Abu Salama Abu Ahmadning, Ibn Yahyo esa Rustufag\u02bbniyning shogirdlaridir. Bu shaxslar Moturidiy kabi xalq orasida oddiy hayot kechirishib, fikrlashda esa ta\u02bcvil va aqldan foydalanish kerakligini yoqlaydilar. Shu sababli Rustufag\u02bbniy, Abu Salama va Ibn Yahyo Moturidiyning ilk vakillari (izdoshlari) hisoblanishadi [6: 266].<\/span><\/p>\n

Abu Mansur Moturidiy vafotidan so\u02bbng Rustufag\u02bbniy va Abdulkarim ibn Muso ibn Iso Pazdaviy (vaf. 390\/1000 y.) kabi shogirdlari hamda Abu Salama va Ibn Yahyo kabi shogirdlarining shogirdlari Moturidiyning asarlarini o\u02bbqidilar, o\u02bbqitdilar va ustozlari kabi xalq orasida oddiy hayot kechirib, ta\u02bcvilni zarur hisoblab, aql yuritish\/ra\u02bcyni yoqladilar va himoya qildilar. Ibn Yahyoning \u201cSharhu jumali usulid din\u201d (Usulid din jumlalari sharhi) asarida keltirgan ma\u02bclumotga ko\u02bbra, Moturidiydan so\u02bbng Juzjoniya maktabi faoliyati Rustufag\u02bbniy tomonidan davom ettirilgan [5:\u00a0162a].<\/span><\/p>\n

Moturidiyning shogirdlari faqatgina uning fikrlarini o\u02bbrgatibgina qolmasdan, balki uning asarlari va karomatlarini ham boshqalarga yetkazishgan. Abul Yusr Pazdaviy (vaf. 493\/1100 y.)ning \u201cUsulud din\u201d nomli asarida keltirilgan quyidagi ma\u02bclumot ham buni tasdiqlaydi:<\/span><\/p>\n

\u201cZohid imom Abu Mansur Moturidiy (vaf. 333\/944 y.)ning Ahli sunna val jamoa mazhabi asosida yozilgan tavhid ilmiga doir bir kitobini ko\u02bbrib chiqdim. Abu Mansur Moturidiy Ahli sunna val jamoaning raislaridan biri bo\u02bblgan. Shayx va imom otam hamda zohid bobom menga shayx va imom Abdulkarim ibn Musodan naql qilib, uning karomatlari haqida so\u02bbzlab bergan edi. Zero, bizning bobomiz va mazhabdoshlarimizning kitoblarini hamda shayx imom Abu Mansur Moturidiyning \u201cKitobut Tavhid\u201d va \u201cKitobut Ta\u02bcvilot\u201d asarlarining ma\u02bcnolarini yaxshi o\u02bbzlashtirgan edilar\u201d [7: 3].<\/span><\/p>\n

Xulosa o\u02bbrnida shuni aytish mumkinki, Juzjoniya maktabi vakillari Abu Hanifaning qarashlari va uslublarini o\u02bbz holicha qabul qilib, davom ettirgan\u00a0hanafiy mazhabiga mansub kishilardir. Bu maktabning eng muhim va eng mashhur vakili Abu Hanifaning qarashlarini tizimlashtirgan Abu Mansur Moturidiydir.<\/span><\/p>\n

Dorul Iyodiya X asrning boshlarida Abu Ahmad Iyodiy tomonidan Dorul Juzjoniyaning muqobili sifatida Samarqandda tashkil etilgani taxmin qilinadi. Fikrimizcha, bu maktabga mansub kishilar mutashobih oyatlarning ta\u02bcvil qilinishi va aqlning dalil sifatida qo\u02bbllanilishiga qarshi chiqishgan. Bu ikki masalada Ahli Ra\u02bcydan ajralib, Ahli Hadisga moyil bo\u02bblishgan. Abu Ahmad Iyodiy va Hakim Samarqandiyga nisbat berilgan \u201cas-Savodul a\u02bczam\u201d nomli asarga sharh yozgan kishi yoki kishilar ana shu maktabning vakillari bo\u02bblishgan deb taxmin qilamiz. Bundan kelib chiqadiki, Samarqandda Dorul Iyodiyaga mansub ulamolar Somoniylar davlatining qulashiga qadar o\u02bbrtaga chiqqanlar. Bu guruhga Somoniylarning amirlari bilan yaxshi aloqada bo\u02bblgan Hakim Samarqandiy va Abu Bakr Iyodiy kabi olimlarni kiritish mumkin.<\/span><\/p>\n

Bu maktab vakillari sifatida Abu Bakr Iyodiy (vaf. 361\/971 y.) va ukasi Abu Ahmad Iyodiylarni ko\u02bbrishimiz mumkin. Moturidiyning zamondoshi va Samarqandning eng ko\u02bbzga ko\u02bbringan olimlaridan biri Abu Bakr Iyodiy xalq tomonidan sevilib, uning hurmat-e\u02bctiborini qozongan kishi edi. \u201cSharhu jumali usulid din\u201dda keltirilgan rivoyatga ko\u02bbra, Abu Bakr Iyodiy vafotidan so\u02bbng u haqida faqih Abdussamad ibn Ahmad Arbinjoniy Moturidiyning quyidagi so\u02bbzini naql qilgan: \u201cDiniy ilmlar va hukmlarni o\u02bbrgatish borasida bu ummatning olimlari Alloh tomonidan yuborilgan payg\u02bbambarlar kabidirlar. O\u02bbtmishda bir payg\u02bbambarning davri tugab, yechilishi lozim bo\u02bblgan masalalar yuzaga chiqqanida uni yechadigan bir olim qolmaganida yangi bir payg\u02bbambar yuborilgani kabi, bu ummatning ichida ham har bir asrda vafot etgan faqihlarning o\u02bbrniga yo yangi bir olim keladi yoki qiyomat qoim bo\u02bblishi kerak bo\u02bbladi; chunki Alloh insonlarni yo\u02bblboshchi (hidoyat)dan mahrum qoldirishi mumkin emas\u201d [5:\u00a018b-19a).<\/span><\/p>\n

Abu Bakr Iyodiyning ta\u02bcziyasida Moturidiy nomining zikr etilishi va yuqorida keltirilgan so\u02bbzining naql qilinishi Moturidiyning Samarqand maktabida juda muhim bir mavqega ega ekanligini ko\u02bbrsatadi. Shuningdek, bu yozuv IV\/X asrning 2-yarmida sodir bo\u02bblgan ba\u02bczi bir siyosiy to\u02bbsiqlarga qaramay, uning nomi va g\u02bboyalari keng jamoatchilik tomonidan qabul qilingani va jamiyatda o\u02bbz aksini topganligini ham ko\u02bbrsatadi.<\/span><\/p>\n

Kafaviyning ta\u02bckidlashicha, Nasaf viloyatidan taniqli faqihlar guruhining Samarqanddagi muvaffaqiyatli ijtimoiy-siyosiy va ilmiy faoliyati roviy (yetkazuvchi)larning joriy silsilasining shakllanishiga o\u02bbz ta\u02bcsirini ko\u02bbrsatdi. Sadrul islom Abul Yusr Muhammad ibn Muhammad Pazdaviy Nasafiy (vaf.\u00a0493\/1100 y. Buxoro), ukasi shayx, imom zohid Faxrul islom Abul Hasan Ali ibn Muhammad ibn Husayn ibn Abdul Karim Pazdaviy Nasafiy (vaf. 482\/1089 y. Kesh) hamda Abu Muin Maymun ibn Muhammad Makhuliy Nasafiy (vaf. 508\/1115 y.)lar Janubiy Sug\u02bbd ulamolari an\u02bcanalarini o\u02bbzlariga meros qilib olib, uni Samarqand muhitiga olib keldilar.<\/span><\/p>\n

Abul Yusr Abu Mansur Moturidiy silsilasini xatib Abu Ibrohim Ismoil ibn Abdussodiq ibn Abdulloh Niyazaviy (vaf. 494\/1101 y.) (Nasafiy, 702) va o\u02bbz otasi Abul Hasan Muhammad ibn Husayn ibn Abdul Karim Pazdaviy orqali davom ettirdi (Hans Peter Linss, 1991: 155). Bu silsila aslida ichki oilaviy bir silsila hisoblanadi: Abul Yusr va Faxrul islom Pazdaviylarning bobosi \u2013 Abu Muhammad Abdul Karim ibn Muso ibn Iso Pazdaviy (vaf. 390\/1000 y.)ning Abu Mansur Moturidiydan fiqh va kalom sohalari bo\u02bbyicha tahsil olgan edi [30: 444-445]. Bu an\u02bcana saqlanib qolgan va davom etgan edi. Bundan tashqari, Abul Yusr qozi Ali ibn Husayn ibn Muhammad Sug\u02bbdiy (vaf. 461\/1068-69 y.) orqali Hakim Abdulloh ibn Muhammad Kufiniydan hadis rivoyat qilgan [30: 551].<\/span><\/p>\n

Abu Muin Nasafiy haqida Kafaviy juda mubham fikr bildiradi. Moturidiylikning qayta jonlanishi silsilada uning nomi zikr qilinmasa-da, yaqin Sharq mamlakatlarida Abul Hasan Muhammad ibn Ja\u02bcfar Balxiy (vaf. 548\/1153 y.), Burhoniddin Ali ibn Husayn Balxiy (vaf. 547\/1152 y.) va boshqalar kabi Abu Muin Nasafiy nomidan mo\u02bbtabar manbalarni rivoyat qilgan shogirdlari bo\u02bblganligi bizga ma\u02bclum. Uning moturidiylik asoslariga doir uchta kitobi ma\u02bclum \u2013 \u201cTabsiratul adilla fi usulid din\u201d (Din asoslari dalillarning bayoni) (500\/1106 yilda Buxoroda yozilgan), \u201cat-Tavhid li qovaid at-tavhid\u201d (Tavhid qoidalariga muqaddima) va \u201cBahrul kalom\u201d (Kalom ilmi dengizi). Bu ixtilofning sabablarini Abu Muin Nasafiyning Abul Yusr Pazdaviy shogirdi bo\u02bblib, bu silsilani davom ettirganligida ko\u02bbrish mumkin. Ikkinchidan, uni Abu Mansur Moturidiy bilan bog\u02bblovchi silsila buning oilaviy bir an\u02bcana ekanligiga dalolat qiladi. Uning ajdodi Abu Muti\u02bc Makhul ibn Fazl Nasafiy (vaf. 318\/930 y.) Moturidiy ta\u02bclimotini oilaviy meros o\u02bblaroq qabul qilib olgandi. Bundan tashqari, Abu Muin Nasafiy boshqa silsilaga ham ega edi [10: 52]. Misol uchun, u faqih Nusayr ibn Yahyo Balxiy (vaf. 268\/881-82 y.) orqali Abu Hanifa nomidan \u201car-Risola ila Usmon Battiy\u201d matnini quyidagi silsila orqali rivoyat qilgandi:\u00a0Nusayr \u2013 Abul Hasan Ali ibn Ahmad Farisiy (vaf. 335\/947 y.) \u2013 Abu Sa\u02bcd Muhammad ibn Abu Bakr Bustiy \u2013 Abu Solih Muhammad ibn Husayn Samarqandiy \u2013 Abu Zakariyo Yahyo ibn Mutarrif Balxiy \u2013 Abu Muin Nasafiy [11: 24-25].<\/span><\/p>\n

Faxrul islom (islom dinining faxri) nomi bilan mashhur Abul Hasan Pazdaviy Samarqandda ta\u02bclim berib, hanafiy fiqhiga doir muhim kitoblar yozgan [30: 554-555]. Ular orasida usulul fiqhga doir \u201cKanz al-vusul ila ma\u02bcrifat al-usul\u201d (Usulni tushunish uchun vasllar xazinasi yoki Usuli Pazdaviy) asarini alohida qayd etish joiz. Biroq uning isnodi Kafaviyga noma\u02bclum bo\u02bblib qolgani bois, natijada uning tarjimai holi \u201cMutafarriqot\u201d (turli masalalar) bo\u02bblimiga kiritildi.<\/span><\/p>\n

Bu uch olimning Nasafdan poytaxt Samarqandga ko\u02bbchib kelishi hanafiy ta\u02bclimotining rivojlanish yo\u02bbnalishini sezilarli darajada o\u02bbzgartirdi. Ular shofi\u02bciy-ash\u02bcariylarning Hanafiy ta\u02bclimotiga qarshi ta\u02bcna (hujum)larini qaytarishda katta rol o\u02bbynashdi. Ularning kalomga doir asarlarida asosiy hujum ash\u02bcariylarga qarshi qaratilgan [12: 2]. Ular faoliyatining asosiy natijasi Abu Mansur Moturidiyning \u201cKitob at-tavhid\u201d va \u201cKitob at-ta\u02bcvilot\u201d [12: 3] nomli asarlarida aks etgan ta\u02bclimotni tartibga solish hamda moturidiylikning butun hanafiylik mazhabining aqidaviy ta\u02bclimotiga aylantirishdan iborat bo\u02bbldi.<\/span><\/p>\n

Aynan shu davrga kelib Abu Mansur Moturidiy shaxsi ideallashtirila boshlandi. Unga \u201cHaq yo\u02bbl imomi\u201d (Imom al-huda) va \u201cIkki oqim (hanafiylar va ash\u02bcariylar) yo\u02bblboshchisi\u201d (Qudvat al-fariqayn) kabi faxrli nomlar beriladi. Chokardiza qabristonidagi qabri ustiga maqbara qurilib, qabr toshi qo\u02bbyiladi. Xuddi shuningdek, bu ish Abul Qosim Hakim Samarqandiy, Abul Hasan Rustufag\u02bbniy va Abu Salama Samarqandiy (vaf. taxm. 340\/952 y.) kabi ilk asrning boshqa yetakchi ilohiyotchilari uchun ham amalga oshiriladi. Qabristonning o\u02bbzi esa shaharda hurmatli zotlar dafn etiladigan \u201cMuqaddas joy\u201d ga aylanadi.<\/span><\/p>\n

Ulamolar orasida katta obro\u02bb e\u02bctibor qozongan Abul Yusr Pazdaviy Samarqandning qozi al-quzot lavozimiga tayinlanadi [30: 703-704]. Ammo\u00a0481\/1088-89 yilda Malikshohning Movarounnahr ishlariga aralashuvi Samarqandda ushbu olimlar guruhining muvaffaqiyatiga chek qo\u02bbyadi. Natijada Faxrul islom Pazdaviy Keshga surgun qilinib, o\u02bbsha yili o\u02bbsha yerda vafot etdi. Abul Yusr esa Jumadul ula 481\/1088 avgust-sentyabrda (Malikshohning saljuqiy kuchlari Samarqand qal\u02bcasida hoqon Ahmad ibn Hizrni qamal qilganida) hali poytaxtda qolgandi [12: 259].<\/span><\/p>\n

Keyinchalik Abul Yusr va Abu Muin oila va shogirdlari bilan Buxoroga ko\u02bbchib o\u02bbtishdi. Bir guruh ulamolar, ayniqsa, mazkur ikki ilohiyotchi olimning shogirdi Alouddin Muhammad ibn Ahmad Samarqandiyning ko\u02bbchib o\u02bbtishi moturidiyya ta\u02bclimotining buxorolik ilohiyotchilar orasida tarqalishi va keyingi muvaffaqiyatlarida katta rol o\u02bbynagan edi. Misol uchun, Abu Hanifaning \u201car-Risola ila Usman Battiy\u201d (Usmon Battiyga xat) asarining rivoyat qilinishida keyingi avlod Buxoro ilohiyotchilari quyidagi isnodga tayanishadi:\u00a0Abu Muin Nasafiy (vaf. 508\/1114 y.) \u2013 Alouddin Samarqandiy \u2013 Ziyouddin Muhammad ibn Husayn ibn Nasir Nausuxiy \u2013 Burhonidin Marg\u02bbinoniy \u2013 Shamsulaimma Muhammad ibn Abdussattor Kardariy (vaf. 642\/1244 y.) \u2013 Hofiziddin Muhammad ibn Muhammad ibn Nasr Buxoriy (vaf. 693\/1294 y.) \u2013 Husomiddin Sig\u02bbnakiy (vaf. 711\/1311 y.dan keyin) [11: 24]. Aynan ularning nomlari orqali Buxoro ilohiyotchilari hanafiy mazhabining muhim aqidaviy matnlarini keyingi avlodga yetkazishgan (uzatishgan) va keyinchalik o\u02bbzlari ham moturiylik kalomiga oid asarlar tuza boshlashgan. Bunda birinchi navbatda, Nuriddin Sobuniy va Ibrohim Saffor kabi va boshqa olimlarni zikr qilish joiz.<\/span><\/p>\n

Mumtoz davrda Samarqand hanafiylari ilohiyot ta\u02bclimoti (Juzjoniya)ning jonlanishi Abu Muin Nasafiy, Abul Yusr Pazdaviy, Abu Shakur Solimiy, Alouddin Samarqandiy kabi olimlarning sa\u02bcy-harakatlari bilan yangicha \u2013 Moturidiylik ko\u02bbrinishida ko\u02bbzga tashlanadi.\u00a0XII asrga kelib, Abu Hafs Nasafiy tomonidan \u201cal-Aqoid\u201d asarining yaratilishi moturidiylik ta\u02bclimoti tarixida muhim voqea bo\u02bbldi. Unda bu ta\u02bclimotning qoidalari yangi tartibda yo\u02bblga qo\u02bbyilgandi. Oxirgi paytlarda Nasafiyning ash\u02bcariy Abu Homid G\u02bbazzoliy asarlari bilan yaqindan tanish bo\u02bblganligi haqidagi ma\u02bclumotlar ma\u02bclum bo\u02bblmoqda (\u21163907). Ash\u02bcariy ilohiyotchi olimi Sa\u02bcduddin Taftazoniyning \u201cAqoid an-Nasafiy\u201dga yozgan sharhi moturidiylik va ash\u02bcariylik ta\u02bclimotining yaqinlashishi va ilohiyotdagi \u201cmaktabdorlik\u201dning boshlanishini ifodalaydi. Aqidaviy asarlarning ko\u02bbp yaratilganiga qaramay, Movarounnahrda ilohiyot sohasida sustlik kuzatiladi. Bu holat Samarqand va Buxoroga tashrif buyurgan Faxriddin Roziy (vaf. 606\/1209 y.) tomonidan ham ta\u02bckidlangan. Buning sabablaridan biri diniy masalalarning muhokamalari fuqarolarning ijtimoiy hayot haqiqatlaridan tobora ko\u02bbproq uzoqlashtirilganligida ko\u02bbrinadi. Bu davrda yaratilgan \u201cal-Muxtasar fi bayon al-e\u02bctiqod\u201d asarda bid\u02bcat va dunyoviy xurofotlar masalalarini muhokama qilishga qaratilgan harakatlar kuzatiladi [14: 2].<\/span><\/p>\n

Somoniylar hokimiyatining inqirozi iqtisod va siyosat sohasidan ixtilof va gumon ta\u02bcqibi shaklida ilohiyot sohasiga ko\u02bbchdi. Fikrimizcha, aynan ana shu voqea-hodisalar ilohiyotning zaiflashuvi va ko\u02bbpchilik maktablar an\u02bcanalarining tugatilishiga olib keldi.<\/span><\/p>\n

Qoraxoniylar davrida Movarounnahr hanafiylarining Xuroson Ahli hadis va shofi\u02bciylariga qarshi raqobati\u00a0XI-XII asrlarda hanafiylar ijodiy ishlarining asossiy yo\u02bbnalishlarini belgilab berdi.<\/span><\/p>\n

Ash\u02bcariy ilohiyotchi olimi Sa\u02bcduddin Taftazoniyning \u201cAqoid an-Nasafiy\u201dga yozgan sharhi moturidiylik va ash\u02bcariylik ta\u02bclimotining yaqinlashishini ifodalaydi.<\/span><\/p>\n

Moturidiylik ta\u02bclimotining shakllanishiga hissa qo\u02bbshgan keyingi avlod vakillaridan o\u02bbz davrining yetuk mutakallim va faqih olimi \u2013 Muhammad ibn Abdulhamid Usmandiy Samarqandiyni zikr etishimiz mumkin.<\/span><\/p>\n

Olimning to\u02bbliq ismi \u2013 Abul Fath Alouddin Muhammad ibn Abdulhamid ibn Umar ibn Hasan ibn Husayn Usmandiy Samarqandiy bo\u02bblib, tug\u02bbilgan va vafot etgan yili haqida manbalarda turli ma\u02bclumotlar keltirilgan. Ba\u02bczi manbalarda \u201cAlloma 408\/1017 yilda Samarqandda tug\u02bbilib, 502\/1109 yilda shu yerda vafot etgan\u201d [15: 642]\u00a0\u2013 deb keltirilsa, ko\u02bbpchilik manbalarda \u201cU 488\/1095 yili Samarqand qishloqlaridan biri \u201cUsmand<\/i>\u201dda tavallud topib, 552\/1157 yilda 64 yoshida vafot etgan\u201d [16: 74] \u2013 deyiladi.<\/span><\/p>\n

Tabaqot asarlarida Abul Fath Muhammad ibn Abdulhamid ibn al-Husayn ibn Hasan ibn Hamza Usmandiy, Samarqand ahlidan bo\u02bblib \u201cOlamning ustuni\u201d (\u201cal-Alo al-olam\u201d) sifati bilan mashhurdir [17: 156],\u00a0deb keltiriladi.<\/span><\/p>\n

Yozma manbalarda alloma tug\u02bbilib o\u02bbsgan joyning \u201cAsmand\u201d (Hamaviy Yo.) yoki \u201cUsmand\u201d [17: 156] deb nomlanishi bilan bog\u02bbliq ko\u02bbpgina ixtiloflar mavjudligi keltirilgan. Ba\u02bczi olimlar bu joy \u201cAsmand\u201d deb nomlangan va allomaning nisbati Asmandiy bo\u02bblgan , deb keltirishsa, boshqalari qishloqning nomini \u201cUsmand\u201d, yana ba\u02bczilari esa \u201cSamand\u201d shaklida bayon etganlar.<\/span><\/p>\n

Allomaning otasi \u2013 Abdulhamid ibn Umar Usmandiy Samarqandning yetuk olimlaridan sanalib, so\u02bbzga chechanligi va mohir va\u02bczxonligi bilan ham xalq orasida tanilgan. To\u02bbliq ismi \u2013 Abu Muhammad Abdulhamid ibn Umar ibn Husayn ibn Hasan ibn Hamza ibn Tohir Usmandiy bo\u02bblib, manbalarda uning faqat ismi va u rivoyat qilgan hadisgina yozib qo\u02bbyilgan. Uning biror mansab egasi yoki o\u02bbz davrida mavqei qanday bo\u02bblgani, hattoki tug\u02bbilgan yoki vafot etgan yillari haqida ham birorta ma\u02bclumot keltirilmagan [19: 74].<\/span><\/p>\n

Alouddin Usmandiyning hayoti va ilmiy merosi asosan xorijlik olimlar, jumladan, nemis olimi \u2013 Karl Brokkelman [15: 642], turk olimi \u2013 doktor Muhammad Said Uzervarli [20], arab olimlari \u2013 Muhammad Zakiy Abdulbarr, Shayx Ahmad Farid Mazidiy [22], Doktor Navzat Sodiq Sulaymon [23], Doktor Abdurrahmon ibn Muborak Faraj, Shayx Ali Muhammad Mu\u02bcavvaz va Shayx Odil Ahmad Abdulmavjud tomonlaridan o\u02bbrganilgan [25].<\/span><\/p>\n

Yozma manbalarda Alouddinning hayoti haqida juda kam ma\u02bclumotlar keltirilgan. Faqat uning 64 yil umr ko\u02bbrib, 552\/1157 yilda (ba\u02bczi manbalarda Buxoroda) vafot etganligi qayd etiladi [20: 19],\u00a0xolos.<\/span><\/p>\n

Aksar tarixchi olimlarning asarlarida allomaning ilm talabida ko\u02bbplab mamlakatlarga safar qilganligi haqida ham qayd etiladi. Abu Sa\u02bcd Abdulkarim Sam\u02bconiyning ta\u02bckidlashicha, Muhammad ibn Abdulkarim Shahristoniy alloma bilan\u00a0Marvda bir necha bor uchrashgan. Bundan tashqari, Usmandiyning Abu Hafs Najmiddin Umar Nasafiy, Abu Muin Nasafiy, Alouddin Samarqandiy va Nuriddin Ahmad ibn Mahmud Sobuniy kabi moturidiya mazhabining yirik namoyandalari bilan hamasr bo\u02bblib yashaganligi haqida keltiriladi.<\/span><\/p>\n

Taniqli arab olimi Abulvafo Qurashiy o\u02bbzining \u201cal-Javohir al-muziya fi tabaqot al-hanafiya\u201d asarida keltirishicha, alloma 552\/1157 yilda Bag\u02bbdodga Shams ibn Hisom ibn Burhon\u00a0bilan birgalikda muborak haj ibodatini ado etib qaytgan [17: 114].<\/span><\/p>\n

Shubhasiz, Alouddin Usmandiy o\u02bbz davrining kuchli faqihi, mutakallimi va munozarachi olimi bo\u02bblgan. Buni o\u02bbsha davrning olimlari ham yuksak e\u02bctirof etishgan. Jumladan:<\/span><\/p>\n

Safadiy: \u201cAlloma kuchli faqih, yetuk munozarachi olim bo\u02bblib,\u00a0ilmu-l-xilof<\/i>\u00a0bo\u02bbyicha asarlar yozgan\u201d deb ta\u02bckidlagan.<\/span><\/p>\n

Suyutiy esa: \u201cKuchli munozarachi faqih bo\u02bblib, jadal ilmida o\u02bbta qobiliyatli edi. Ko\u02bbzga ko\u02bbringan munozarachilardan bo\u02bblib yetishdi, tafsir imlo qilayotgandi\u201d \u2013 deb yozgan.<\/span><\/p>\n

Ibn Qutlubug\u02bbo: \u201cFazilatli faqih, munozarachi olim bo\u02bblib, bir necha jildlik\u00a0\u201cTa\u02bcliqa\u201d<\/i>\u00a0asari muallifi edi\u201d \u2013 deb ta\u02bckidlagan.<\/span><\/p>\n

Sam\u02bconiyning o\u02bbg\u02bbli: \u201cAlloma so\u02bbz ustasi bo\u02bblib,\u00a0ilmu-l-xilof<\/i>\u00a0bo\u02bbyicha asar yozgandi. Abul Hasan Ali ibn Umar Xarrotdan hadis eshitgandi. Uni bir necha bor Samarqandda uchratgandim, bir martasida: \u201cMarvga Qozi Arsubandiyning ko\u02bbrishni ixtiyor qilib kelgandim, joyida yo\u02bbqligi uchun otang Abul Muzaffar darsiga qatnashdim va qo\u02bbyni go\u02bbshtga hisoblab sotish masalasini so\u02bbrab oldim va Marvdan jo\u02bbnab ketdim\u201d \u2013 degandi.<\/span><\/p>\n

Otam Abul Muzaffar undan hadislar eshitgandi, Hijoz va haj ziyoratidan qaytayotib Marvga yetganida unga hadislar o\u02bbqib berdim\u201d \u2013 deb zikr qilgan.<\/span><\/p>\n

Manbalarda keltirilishicha, alloma fiqh ilmini ustozi Ashraf ibn Muhammad Alaviydan olgan. Imom Ashraf Alaviy esa fiqh bo\u02bbyicha ta\u02bclimni otasi Abul Vazzoh Muhammad Alaviydan, u esa otasi Abu Shujo\u02bc Alaviydan olgan hamda undan hadis rivoyat qilgan.<\/span><\/p>\n

Sam\u02bconiy \u201caz-Zayl\u201d asarida zikr qilishicha, u haqda Marv qozisi Qozi Muhammad ibn Utba Soyig\u02bbiy rivoyat qilgan [17: 177]. Imom Ashraf Alaviyning otasi Samarqanddagi Qusam ibn Abbos roziyallohu anhu madrasasida tahsil olgan. Hijozga safar qilib, Bag\u02bbdodga hoji bo\u02bblib kelgan va Samarqandga qaytib umrining oxirigacha dars berish va ilmni yoyish bilan shug\u02bbullangan. 491\/1098 yilning shavvol oyida 54 yoshida vafot qilgan va Samarqanddagi mashhur \u201cChokardiza\u201d qabristonida dafn etilgan.<\/span><\/p>\n

Alloma Usmandiy hadis borasidagi ilmlarini \u201cSadr ash-shahid\u201d laqabi bilan mashhur bo\u02bblgan Husomiddin Umar ibn Abdul Aziz ibn Moza Buxoriy [26: 29] dan o\u02bbrgangan. Alloma ustozining \u201cShahid\u201d deb nomlanishiga sabab, 536\/1141 yil Sulton Sanjar va qoraxitoy Gurxon orasida ro\u02bby bergan \u201cQatavon\u201d jangida qatnashib, unda Sulton Sanjar mag\u02bblubiyati tufayli dushman qoraxitoy Gurxon qo\u02bblidan vafot topadi [27: 534]. Shu sababli, u shahidlik martabasiga erishadi. Ushbu jangda ulamolardan bir jamoasi o\u02bbldirilgan bo\u02bblib, aksar olimlar tomonidan ularga \u201cshahid\u201d darajasi berilgan.\u00a0Hisom ash-shahid, Sadr ash-shahid, Saffor ash-shahid [16: 375] kabilar shular jumlasidandir.<\/span><\/p>\n

Shuningdek, manbalarda allomaning Ali ibn Umar Xarrotdan hadis tinglaganligi haqida keltiriladi.<\/span><\/p>\n

Alouddin Usmandiy qator islomiy ilmlarda, ayniqsa, fiqh, hadis va kalom ilmi, shuningdek, turli mazhablar o\u02bbrtasidagi ixtiloflarni o\u02bbrganadigan maxsus soha hisoblangan\u00a0ilmu-l-xilof\u00a0<\/i>bo\u02bbyicha yetuk olim hisoblangan. U mazkur sohalardagi ilm ahllari orasida bo\u02bbladigan bahs va munozaralarda o\u02bbzining chuqur bilimi, benazir iqtidori va favqulodda salohiyati bilan ajralib turgan. Shuning uchun ham u ilm ahli orasida \u201cal-Alo al-olam\u201d [17], (\u201cOlamning ustuni\u201d), \u201cal-Alo\u201d (\u201cUstun\u201d), \u201cal-Alo as-Samarqandiy\u201d, \u201cAlouddin\u201d (Kafaviy, \u211691) (\u201cDinning ustuni\u201d) kabi yuksak nomlar bilan mashhur bo\u02bblgan.<\/span><\/p>\n

Manbalarga tayanib komil ishonch bilan aytish mumkinki, alloma tarbiyalab voyaga yetkazgan shogirdlarining eng mashhuri \u2013 Abul Muzaffar Jamol Islom As\u02bcad Karobisiydir. Tabaqot asarlarida, jumladan, Qurashiy o\u02bbzining \u201cal-Javohir al-muziya fi tabaqot al-hanafiya\u201d (\u201cHanafiylar tabaqasiga mansub olimlar haqida yorqin javohirlar\u201d),\u00a0<\/i>shuningdek, Ibn Qutlubug\u02bbo o\u02bbzining \u201cToj at-tarojim\u201d (\u201cTarjimai hollarning toji\u201d)\u00a0<\/i>asarida keltirishicha, allomaning to\u02bbliq ismi \u2212 As\u02bcad ibn Muhammad ibn Husayn Karobisiy, laqabi \u2212 \u201cJamol al-islom\u201d\u00a0<\/i>bo\u02bblib,\u00a0u\u00a0<\/i>\u201cal-Furuq fi al-masoil al-firaqiya\u201d (\u201cFirqalar haqidagi masalalar o\u02bbrtasidagi farqlar\u201d)\u00a0<\/i>asari muallifidir. U\u00a0<\/strong>fiqh ilmini Alouddin Usmandiy Samarqandiydan, Sayyid Ashraf va uning otasi Abul Vazzoh hamda uning otasi Sayyid Abu Shujo\u02bcdan olgan.\u00a0<\/span><\/p>\n

Boshqa manbalarda uning to\u02bbliq ismi \u2013 Shayx imom Jamoliddin Abul Muzaffar As\u02bcad ibn Muhammad ibn Husayn Karobisiy[1]<\/a>\u00a0Nishopuriy[2]<\/a>\u00a0shaklida keltiriladi.<\/span><\/p>\n

Manbalarda mashhur \u201cHidoya\u201d\u00a0<\/i>asarining muallifi, buyuk faqih Burhoniddin Marg\u02bbinoniyning (1123-1197) o\u02bbg\u02bbli Shayxu-l-Islom Nizomuddin Umar ibn Shayxu-l-Islom Burhonuddin Ali ibn Abu Bakr [28], al-Marg\u02bbinoniy [29: 58] allomadan fiqh ilmidan tahsil olganligi haqida keltiriladi.<\/span><\/p>\n

Mashhur tarixchi Abdulkarim as-Sam\u02bconiy (1113-1167) o\u02bbzining \u201cal-Ansob\u201d (\u201cNasabnoma\u201d)\u00a0<\/i>asarida \u201cO\u02bbg\u02bblim Abul Muzaffar (vaf. 1217 y.) undan (Muhammad ibn Abdulhamid Usmandiydan hadis eshitgan\u201d [17], deb keltiradi. Bundan allomaning hadis ilmini ham chuqur egallagan va hadis roviysi ham bo\u02bblganligini anglasak bo\u02bbladi.<\/span><\/p>\n

Manbalarda Sirojiddin O\u02bbshiyning Alouddin Usmandiydan buyuk vatandoshimiz \u2013 Abu Iso Muhammad Termiziyning \u201cJomi\u02bc at-Termiziy\u201d\u00a0<\/i>asaridan tahsil olganligi haqida ma\u02bclumotlar keltirilgan.<\/span><\/p>\n

Manbalarda Asyut (Misr)da o\u02bbz davrining mashhur qozisi bo\u02bblgan bu olim ham allomadan fiqh ilmi bo\u02bbyicha tahsil olganligi keltirilgan.<\/span><\/p>\n

Bundan tashqari, manbalarda keltirilishicha, Abu Muqotil Hafs ibn Sahl G\u02bboziy, Nasr ibn Abu Abdulmalik Atkiy, Samarqandda qozilik qilgan \u2013 Is\u02bchoq ibn Ibrohim Hantaliy, Sharik ibn Abu Muqotil, Ma\u02bcruf ibn Hasson, Yunus ibn Sabih Samarqandiylar ham alloma Alouddin Usmandiy Samarqandiyning shogirdlari bo\u02bblishgan [25: 30].<\/span><\/p>\n

Alouddin Muhammad Usmandiy biz avlodlarga ulkan ilmiy-ma\u02bcnaviy meros qoldirgan bo\u02bblib, ularning hammasi arab tilida yozilgan.<\/span><\/p>\n

Quyida allomadan bizgacha yetib kelgan boy ilmiy-ma\u02bcnaviy meros namunalari haqida qisqacha to\u02bbxtalamiz:<\/span><\/p>\n

1. \u201cHasr al-masoil va qasr ad-daloil\u201d (\u201cMuayyan masalalar va qisqa dalillar\u201d). Bu asar Najmuddin Umar Nasafiyning \u201cal-Manzuma fi ilm al-xilof\u201d nomli kitobiga yozilgan sharh bo\u02bblib, uning uchta qo\u02bblyozma nusxasi Istanbuldagi Sulaymoniya kutubxonasida saqlanadi. Allomaning ushbu asariga ko\u02bbplab sharhlar yozilgan. Imom as-Sug\u02bbdiy, Abu-l-Mafoxir Muhammad ibn Mahmud as-Sudaysiy tomonidan yozilgan sharhlar shular jumlasidandir\u00a0(Nasafiy U., 4).<\/span><\/p>\n

2. \u201cTariqat al-xilof fi al-fiqh bayn al-a\u02bbimmat al-aslof\u201d (\u201cO\u02bbtgan allomalar o\u02bbrtasida fiqh ilmidagi ixtilof yo\u02bbllari\u201d) asarida fiqh ilmida faoliyat ko\u02bbrsatgan ko\u02bbplab olimlarning qarashlari va fikr-mulohazalaridagi ixtiloflarni bayon qilgan. Ushbu qimmatli asar misrlik tadqiqotchi olim Muhammad Zakiy Abdulbarr tomonidan tadqiq etilib, 1990 yilda Qohiradagi \u201cDor at-turos\u201d matbaasida nashr etilgan. 1992 yilda esa Shayx Ali Muhammad Mu\u02bcavvaz va Shayx Odil Ahmad Abdulmavjud kabi olimlar tomonidan tahqiq qilinib, Livan (Bayrut)da \u201cDor al-kutub al-ilmiyya\u201d matbaasida nashr etilgan.<\/span><\/p>\n

3. \u201cBazl an-nazar fi al-usul\u201d (\u201cFiqh asoslariga chuqur nazar\u201d). Bu asar ham misrlik tadqiqotchi olim Muhammad Zakiy Abdulbarr tomonidan ilmiy tadqiq etilib, 1992 yilda, avvalgi asar singari, Qohira shahridagi \u201cDor at-turos\u201d matbaasida\u00a0chop etilgan.<\/span><\/p>\n

4. \u201cOlamiy\u201d nomi bilan mashhur \u201cat-Ta\u02bcliqa fi al-fiqh\u201d (\u201cFiqh ilmida izoh\u201d) nomli asari fiqh ilmining furu\u02bc (tarmoqlari) masalalariga bag\u02bbishlangan bo\u02bblib, qator mualliflarning yozishicha, u bir necha jilddan iborat yirik asardir.<\/span><\/p>\n

5. \u201cal-Amoliy fi at-tafsir\u201d (\u201cTafsir ilmida imlo qilingan masalalar\u201d) yozma manbalarning dalolat qilishicha, allomaning bu asari Qur\u02bconi karimga bag\u02bbishlangan tafsir hisoblanadi [17].<\/span><\/p>\n

6. \u201cMuxtalaf ar-rivoya\u201d (\u201cRivoyatlarning turliligi\u201d) bu asar fiqh ilmiga oid asardir. Misrning \u201cDor al-kutub al-Misriyya\u201d kutubxonasidagi Hanafiy fiqhi bo\u02bblimida 1815-raqamli qo\u02bblyozmaning 41789-raqam ostida saqlanayotgan mikrofilm nusxasida: \u201cMuxtalaf ar-rivoya\u201d Muhammad ibn Abdulhamid ibn Husayn ibn Hasanga tegishli\u201d deb yozilgan. Asarning dastlabki betlari yo\u02bbq. Yana bir boshqa nusxasi esa Misrning \u201cMustafo Fozil\u201d kutubxonasidagi Hanafiy fiqhi bo\u02bblimida 119-raqamli qo\u02bblyozmaning 8356-raqamli mikrofilm nusxasi saqlanmoqda.<\/span><\/p>\n

7. Hanafiy mazhabiga oid \u201cal-Mu\u02bctariz va al-muxtalif\u201d (Atobikiy, 1972) asari.<\/span><\/p>\n

8. Abu-l-Lays Nasr ibn Muhammad Samarqandiyning hanafiy furu\u02bcul fiqhi (fiqh ilmi tarmoqlari)ga doir \u201cUyun al-masoil\u201d kitobiga sharh.<\/span><\/p>\n

9. \u201cal-Favoid al-Aloiyya\u201d asari.<\/span><\/p>\n

10. Shayx Nuruddin Abu Bakr Ahmad ibn Muhammad as-Sobuniy al-Hanafiyning \u201cHidoya min usul al-e\u02bctiqod va ilm al-kalom\u201d asariga sharh [25: 30].<\/span><\/p>\n

11. \u201cLubob al-kalom\u201d (\u201cKalom ilmining javhari\u201d) asari.<\/span><\/p>\n

12. \u201cSharh Jomi\u02bc al-kabir\u201d \u2013 Muhammad Shayboniyning \u201cJomi\u02bc al-kabir\u201diga shaph hanafiy fiqhiga oid asar bo\u02bblib, hozirgacha to\u02bbrtta nusxasi yetib kelgan. Bir nusxasi Toshkentda Abu Rayhon Beruniy nomidagi Sharqshunoslik instituti fondida 5558 raqami ostida, qolgan uchta nusxasi Saudiya Arabistonidagi Podshoh Faysal ilmiy tadqiqotlar markazida 1956-\u0641, 1962-\u0641, 2254-\u0641 inventar raqamlari ostida saqlanmoqda;<\/span><\/p>\n

13. \u201cMiyzon fi usul al-fiqh\u201d (\u201cUsul al-fiqhda mezon\u201d) asari. Asar ummonlik tadqiqotchi olim Doktor Navzat Sodiq Sulaymon tomonidan o\u02bbrganilib, 2009 yilda \u201cDor Dajla\u201d nashriyoti tomonidan nashr etilgan.<\/span><\/p>\n

14. \u201cTa\u02bcliq \u02bcala al-mutavval fi al-xilof\u201d asari qiyosiy huquqshunoslikka oid asar bo\u02bblib, Misrdagi Arab qo\u02bblyozmalari instituti kutubxonasida 1024 raqam ostida saqlanmoqda.<\/span><\/p>\n

Manbalarda allomaning turli sohalar bo\u02bbyicha yigirmaga yaqin asarlar yozgani qayd etiladi. Hozirda ularning qo\u02bblyozma va mikrofilm nusxalari dunyoning qator kutubxonalari asosan, Turkiya, Misr va Saudiya Arabistoni qo\u02bblyozma fondlarida saqlanmoqda.<\/span><\/p>\n

Allomaning \u201cLubob al-kalom\u201d, \u201cTariqat al-xilof bayna al-aslaf\u201d, \u201cMiyzon al-usul fi al-fiqh\u201d va \u201cBazl an-nazari fi al-fiqh\u201d kabi asarlari bizgacha yetib kelgan va asosan Turkiya, Misr va Ummon tadqiqotchi olimlari tomonidan batafsil o\u02bbrganilib, nashr etilgan.<\/span><\/p>\n

Allomaning kalom ilmiga doir shoh asari \u2013 \u201cLubobul kalom\u201d deb nomlangan bo\u02bblib, yuqorida zikr etilganidek, tadqiqotimiz jarayonida mazkur asarning ikki qo\u02bblyozma nusxasini topishga muvaffaq bo\u02bbldik [32: 228].<\/span><\/p>\n

A. Bu ikki nusxadan biri Sulaymoniya kutubxonasida, Qora Chalabiy zoda bo\u02bblimida 347 raqami bilan qayd qilib qo\u02bbyilgan majmua tarkibida mavjud. Mazkur majmua ichida biz quyidagi asarlarni ham uchratdik:<\/span><\/p>\n

1. Nuriddin Sobuniy qalamiga mansub \u201cal-Kifoya minal hidaaya\u201d (1a-81a)<\/span><\/p>\n

2. \u201cLubobul kalom\u201d (82a-152a) \u2013 Usmandiyning kalom ilmiga doir shoh asaridir.<\/span><\/p>\n

3. O\u02bbshiyning \u201cQasidatul amoliy\u201dsi (153a-156b)<\/span><\/p>\n

4. Bor yo\u02bbg\u02bbi ikki varoqqa yozilgan boshqa bir qasida.<\/span><\/p>\n

5. Abu Muin Nasafiyning \u201cKitabut tamhid\u201d asari. (159b-203a)<\/span><\/p>\n

6. Muallifi noma\u02bclum bo\u02bblgan \u201cBurhonul haqoiq\u201d nomli risola.<\/span><\/p>\n

7. Abul Husayn Ali ibn Abu Bakr Naysoburiyning \u201cTahzibu masoilul fiqh\u201d nomli asari.<\/span><\/p>\n

\u201cLubobul kalom\u201dning bu nusxasi juda qadimiy qo\u02bblyozma bo\u02bblib, uning ko\u02bbp harflariga nuqtalari qo\u02bbyilmagan. Nusxa ko\u02bbchiruvchisi Ali ibn Najmiddindir. Kitobning ko\u02bbchirilgan sanasi 702\/1303 yilga borib taqaladi. Biz buni kitobning eng so\u02bbnggi sahifasida kelgan qayddan bilib olishimiz mumkin. Kitob muallifining ismi matnning avvalida, hamdala va salavotdan so\u02bbng zikr qilingan.<\/span><\/p>\n

B. \u201cLubobul kalom\u201dning ikkinchi nusxasi haqida gapiradigan bo\u02bblsak, u Sulaymoniya kutubxonasida Shahid Ali Posho bo\u02bblimida 1704 raqami bilan qaydlangan majmua tarkibidagi uchinchi risoladir. Mazkur majmua tarkibida:<\/span><\/p>\n

1. Nuriddin Sobuniyning \u201cKitabul bidaya fi usulid din\u201d (1b-30b),<\/span><\/p>\n

2. \u201cVasiyyatu Abi Hanifa\u201d (30a-32a),<\/span><\/p>\n

3. \u201cKitabu tas\u02bchihul e\u02bctiqod fi usulid din\u201d nomi bilan \u201cLubobul kalom\u201d asari (33b-84a),<\/span><\/p>\n

4. \u201cKitabul muxammasot\u201d (85b-89a),<\/span><\/p>\n

5. Abu Mansur Moturidiyga mansub deb aytiladigan \u201cKitabu usulid din\u201d (90b-102a),<\/span><\/p>\n

5. Ali Buxoriy qalamiga mansub \u201cSharhul qasidatul lomiya\u201d(103a-121a)lar mavjud.<\/span><\/p>\n

Bu nusxaning ko\u02bbchiruvchisi Yusuf ibn Bayrambek ibn Ismoil ibn Iso bo\u02bblib, kitob 814\/1412 yili ko\u02bbchirilgan.<\/span><\/p>\n

Asar muqaddimasida muallifning\u201cHidoyatan li-l-mubtadiy fi tas\u02bchihi-l-e\u02bctiqod\u201d<\/i>\u00a0deb yozishidan ayon bo\u02bbladiki, u bu asarini e\u02bctiqodni sog\u02bblomlashtirish, tuzatish yo\u02bblida dastlabki qadam tashlaydiganlarni hidoyat yo\u02bbliga boshlash maqsadida yozgan. Shu boisdan ham, u bu asarini yozishda hanafiya mazhabi olimlari, ayniqsa, moturidiya e\u02bctiqodiga qat\u02bciy ravishda\u00a0amal qilgan.<\/span><\/p>\n

\u201cLubob al-kalom\u201d<\/i>ning mazmuni haqida aytish kerakki, ko\u02bbplab bo\u02bblimlardan tashkil topgan bu asarda, eng avvalo, ilm va uning turlari,\u00a0ilmning inson hayoti va jamiyatdagi o\u02bbrni, undan to\u02bbg\u02bbri foydalanilsa, u yaxshilik, ezgulik va taraqqiyotga olib kelishi haqida o\u02bbz fikrlarini bildiradi. Aqidaviy masalalarni o\u02bbrganadigan kalom ilmi haqida yozib muallif uni barcha ilmlar ichida eng afzali deb ko\u02bbrsatadi. Haqiqiy ilm va to\u02bbg\u02bbri ma\u02bclumotlarga ega bo\u02bblish, olamni bilish uchun insonning beshta sezgi a\u02bczolari, ishonchli xabarlar beruvchi manbalar (Qur\u02bconi karim va hadisi shariflar) hamda insonning aql-idroki va salohiyati muhim rol o\u02bbynashini alohida ta\u02bckidlaydi.<\/span><\/p>\n

Asarda aqida masalasida zalolatga ketgan guruhlar jumladan,\u00a0qadariylar, mo\u02bbtaziliylar, jabariylar<\/i>\u00a0va boshqa ba\u02bczi guruhlarning asossiz, botil fikrlarini tanqid ostiga oladi.<\/span><\/p>\n

Allohning sifatlari, nubuvvat, Qur\u02bconning mo\u02bbjizaligi, bandalarning amallari<\/i>\u00a0va imonga oid boshqa masalalar ham asarda o\u02bbz aksini topgan. Muallif yozishicha, ahli sunna val jamoa nuqtai nazaridan islom va imon bir narsa, imon ziyoda ham bo\u02bblmaydi, kamaymaydi ham, lekin kamoliga yetishda uning ma\u02bclum chegarasi bo\u02bbladi.\u00a0<\/span><\/p>\n

Shuningdek, asarda oxiratga oid\u00a0qabr azobi, Sirot ko\u02bbprigi, qabr savol-javobi, shafoat,<\/i>\u00a0shuningdek, kalom ilmida hozirgi kunda o\u02bbz aktualligini yo\u02bbqotmagan\u00a0imomat<\/i>\u00a0masalalari ham ahli sunna nuqtai nazaridan talqin qilingan.<\/span><\/p>\n

Usmandiy o\u02bbzining\u00a0\u201cLubob al-kalom\u201d\u00a0<\/i>asarida kalom ilmiga oid muhim masalalarning tahlilida, ko\u02bbrinib turganidek, moturidiya aqidaviy mazhabi amal qilgan tamoyillarga tayangan. Bu esa, hozirgi g\u02bboyalar kurashi avj olgan bir davrda ajdodlarimiz qoldirgan boy ilmiy-ma\u02bcnaviy meros xalqimiz, xususan, yoshlarimizga muqaddas dinimizning asl mazmun-mohiyatini tushuntirish, ularda mafkuraviy immunitet hosil qilish, ayniqsa, aqidaviy masalalar haqida bahs yurituvchi kalom ilmining moturidiya yo\u02bbnalishi qarashlarini bayon qilish, botil da\u02bcvolarni ilgari surayotgan ayrim oqim va firqalarga g\u02bboyaviy zarba berishda dasturulamal sifatida foydalanish uchun muhim omillardan hisoblanadi.<\/span><\/p>\n

Muxtasar qilib aytilsa, muallif o\u02bbz g\u02bboyalari va fikrlarini asarlarida bayon qilishda Qur\u02bconi karim va hadisi shariflarga alohida e\u02bctibor qaratish bilan bir qatorda, mutaqaddim o\u02bbtgan ulug\u02bb olimlar, xususan, buyuk vatandoshimiz Imom Abu Mansur Moturidiy va Abu Muin Nasafiy kabi ajdodlarmiz asarlaridan keng va unumli foydalangan.<\/span><\/p>\n

ADABIYOTLAR RO\u02bbYHATI:<\/strong><\/span><\/p>\n

Kutlu S. Ebu Mensur al-Matur\u0131d\u0131 mezhebinin arka plani. Anqara: 2003.<\/span><\/p>\n

Abu Muin Maymun ibn Muhammad Nasafiy. Tabsiratul adilla fi usulid din. Claude Salame tahqiqi. Shom: 1992. J. I.<\/span><\/p>\n

Kutlu S. T\u00fcrklerin \u0130sl\u00e2mla\u015fma S\u00fcrecinde M\u00fcrcie ve Tesirleri. Ankara: 2018.<\/span><\/p>\n

Abul Vafo Qurashiy. Javohirul muziyya fi tabaqotil hanafiyya. (keyingi o\u02bbrinlarda \u2013 Qurashiy. Javohirul muziyya). \u2013 Qohira: Hijr, 1993. J. I.<\/span><\/p>\n

Ibn Zakariyo Yahyo ibn Is\u02bchoq. Sharhu jumali usulid din li Abu Salama Samarqandiy. Sulaymoniya kutubxonasi, Shahid Ali Posho bo\u02bblimi, \u21161648\/II.<\/span><\/p>\n

Ashirbek Mo\u02bbminov-Anke Von Kuegelgen, Moturidiy davrida Samarqand ilohiyotchilari. Imom al-Buxopiy saboqlapi. \u2013Toshkent: 2003 \u21161.<\/span><\/p>\n

Pazdaviy. Usulid din.<\/span><\/p>\n

Muhammad ibn Ibrohim ibn Anush ibn Ibrohim ibn Muhammad Hosiriy Buxoriy. al-Hoviy fil fatovo.\u00a0 Sulaymoniya kutubxonasi, Hakimo\u02bbg\u02bbli Ali Posho bo\u02bblimi, \u2116 402.<\/span><\/p>\n

Nasafiy. Qand.<\/span><\/p>\n

Oqilov S. Abu-l-Muin an-Nasafiy ilmiy merosi va Moturidiya ta\u02bclimoti. \u2013 Toshkent: Toshkent islom universiteti, 2008.<\/span><\/p>\n

Van Ess Josef. Theologie und Gesellsshaft im 2. Und 3. Jahrhundert Hidsshra. Eine Gesshishte des religi\u00f6sen Denkens im fr\u00fchen Islam. I-VI. Berlin, New York, 1991-1996. T. V.<\/span><\/p>\n

Hans Peter Linss. Probleme der islamisshen Dogmatik. 1991.<\/span><\/p>\n

Abu Rayxon Beruniy nomidagi Sharq qo\u02bblyozmalari\u00a0markazi qo\u02bblyozmasi \u21163907.<\/span><\/p>\n

Bernand, Marie. Le Mu\u1e2bta\u1e63ar fi bay\u0101n al-i\u02bbtiq\u0101d \/\/ Annales Islamologiques, Tome XVIII, Institut Fran\u00e7ais d\u02bbArsh\u00e9ologie orientale du Saire, 1982.<\/span><\/p>\n

Carl Brockelmann. GAL. (History of the Arabic Written Tradition Supplement). Vol. 1. \u2013 Leiden-Boston, 1902.<\/span><\/p>\n

Qurashiy.\u00a0al-Javohir\u00a0al-muziya. \u2013\u00a0Bayrut:\u00a0Muassasatu-r-risola, 1993. T.2.<\/span><\/p>\n

Abu\u00a0Sa\u02bcd\u00a0Abdu-l-Karim\u00a0as-Sam\u02bconiy.\u00a0Nasabnoma. (Arabchadan\u00a0Abdulg\u02bbaffor\u00a0Razzoq\u00a0tarjimasi). J.1. \u2013 Buxoro: Buxoro, 1999.<\/span><\/p>\n

Abdulloh Abd al-Hamid Saad.\u00a0O\u02bbrta\u00a0Osiyo\u00a0olimlari\u00a0qomusi.\u00a0\u2212 T.: Imom Buxoriy Respublika ilmiy-ma\u02bcrifiy markazi, 2007.<\/span><\/p>\n

Atayev M. Jizzax allomalari. \u2013 Tjirtyn\u00a0Adib, 2014.<\/span><\/p>\n

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Alouddin Muhammad ibn Abd al-Hamid Abu al-Fath Al-Usmandiy as-Samarqandiy. Tariqat al-xilof bayn al-aslof. Shayx Ali Muhammad Mu\u02bcavvaz va Shayx Odil Ahmad Abdulmavjud tahqiqi. \u2013 Bayrut: Dor al-kutub al-ilmiyya, 1992.<\/span><\/p>\n

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Kafaviy. Kitob u-a\u02bclomi-l-axyor. Abu Rayhon Beruniy nomidagi Sharq qo\u02bblyozmalari markazi. \u211691-ashyoviy raqamli qo\u02bblyozma\/ Laknaviy. Al-Favoid al-bahiyya. \u2013 Qozon: Matbaat al-xizona, 1903.<\/span><\/p>\n

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[1]<\/a>\u00a0Nishopurga nisbat berilgan bo\u02bblib, u Xurosondagi yirik shaharlardan biri bo\u02bblgan.<\/span><\/div>\n
[2]<\/a>Umar ibn Ali ibn Abu Bakr ibn Abduljalil Shayxu-l-Islom Nizomuddin Farg\u02bboniy Marg\u02bbinoniy \u2013 \u201cal-Hidoya\u201d asari muallifi Burhoniddin al-Marg\u02bbinoniyning o\u02bbg\u02bbli bo\u02bblib, dastlabki ilmni o\u02bbz otasidan olgan. Ilmiy merosini \u201cal-Javohir al-fiqh\u201d (\u201cFiqh ilmi javohirlari\u201d), \u201cal-Favoid\u201d (\u201cFoydali narsalar\u201d) kabi asarlari tashkil etadi. O\u02bbz davrining mashhur muftiylaridan biri bo\u02bblgan.\u00a0
\n<\/span><\/div>\n
Otabek Muhammadiyev<\/strong><\/span><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot \u00a0markazi direktor o\u02bbrinbosari<\/strong><\/i><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Moturidiylik Imom Abu Hanifa qarashlarining Abu Mansur Moturidiy (vaf. 333\/944 y.) tomonidan rivojlantirilib, tizimlashtirilgan va asos solingan aqidaviy mazhabdir. Bunga ko\u02bbra, moturidiylik va hanafiylik o\u02bbrtasida juda yaqin aloqa mavjud. Shu bilan birga moturidiylikning asosi hanafiylik ekani borasida ulamolar yakdil fikrdalar.\u00a0VIII asr boshidan e\u02bctiboran hanafiylik Xuroson, ayniqsa, Samarqanddan tortib Movarounnahrning barcha shaharlarida keng tarqalgan [1: 124-125). …<\/p>\n","protected":false},"author":1,"featured_media":19938,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nALOUDDIN USMANDIY \u2013 MOTURIDIYLIK MAKTABI DAVOMCHISI - 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=19940&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ALOUDDIN USMANDIY \u2013 MOTURIDIYLIK MAKTABI DAVOMCHISI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Moturidiylik Imom Abu Hanifa qarashlarining Abu Mansur Moturidiy (vaf. 333\/944 y.) tomonidan rivojlantirilib, tizimlashtirilgan va asos solingan aqidaviy mazhabdir. Bunga ko\u02bbra, moturidiylik va hanafiylik o\u02bbrtasida juda yaqin aloqa mavjud. 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