{"id":20095,"date":"2022-02-03T08:00:06","date_gmt":"2022-02-03T03:00:06","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=20095"},"modified":"2022-02-02T18:36:59","modified_gmt":"2022-02-02T13:36:59","slug":"imom-buxoriyning-al-jome%ca%bc-as-sahih-hadis-to%ca%bbplamining-yozilish-uslubi-sahihlik-shartlarini-qiyosiy-l%d0%b5ksik-s%d0%b5mantik-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=20095&lang=oz","title":{"rendered":"IMOM BUXORIYNING \u201cAL-JOME\u02bc AS-SAHIH\u201d HADIS TO\u02bbPLAMINING YOZILISH USLUBI, SAHIHLIK SHARTLARINI QIYOSIY, L\u0415KSIK S\u0415MANTIK TAHLILI"},"content":{"rendered":"

Islom dinida Quroni karimdan so\u02bbng ikkinchi manba bo\u02bblib e\u02bctirof etilgan kitob Imom Buxoriyning \u201cal-Jome\u02bc as-sahih\u201d \u2013 (\u201cIshonarli hadislar to\u02bbplami\u201d) asaridir. Hadis ilmining sultoni, ulug\u02bb bobokalonimiz Muhammad ibn Ismoil Buxoriy ta\u02bclif etgan bu asar, ko\u02bbplab nusxalarda musulmon xalqlarining orasida tarqalib, unga yuzlab sharhlar bitilgan va dunyoning turli tillariga tarjima qilingan va hozirda ham tarjima qilinmoqda.<\/span><\/p>\n

Hozirgi vaqtda bizga ma\u02bclum bo\u02bblgani O\u02bbzbekiston Respublikasi Fanlar akademiyasi Abu Rayhon Beruniy nomidagi Sharqshunoslik institutining qo\u02bblyozmalar fondida 19 dona\u00a0R. 2814. 1<\/strong>-jild,\u00a0R. 2813. 2<\/strong>-jild,\u00a0R.7333<\/strong>\u20137340. 1<\/strong>\u20139<\/strong>-daftarlar, R. 3568<\/strong>,\u00a0R. 7914<\/strong>,\u00a0R. 7980<\/strong>,\u00a0R. 8975<\/strong>,\u00a0R. 7961<\/strong>,\u00a0R. 8933<\/strong>,\u00a0R. 8270. 2<\/strong>-jild,\u00a0R. 3992<\/strong>,\u00a0R. 5190<\/strong>\u00a0raqamlari bilan, O\u02bbzbekiston Musulmonlari idorasining qo\u02bblyozmalar fondida 5 dona\u00a0 \u2116412, \u2116443, \u2116455, \u2116437, \u2116465, \u2116459 raqamlari bilan \u201cSahihul Buxoriy\u201dning arab tilidagi qo\u02bblyozmalari saqlanmoqda.[1]<\/a>\u00a0Shuningdek, dunyo kutubxonalaridagi Qo\u02bblyozmalar fondida ham 500ga yaqin bizga ma\u02bclum bo\u02bblgan qo\u02bblyozmalari saqlanmoqda.[2]<\/a>\u00a0<\/span><\/p>\n

Nusxasining adadi va istifoda etilishi jihatidan Qur\u02bconi karimdan keyingi o\u02bbrinda turgan bu asarning shunchalik yuksak darajaga yetganining sababi nima? Islom olamida \u201cas-Sahih\u201d, \u201cal-Jome\u02bc as-Sahih\u201d, \u201cSahihul Buxoriy\u201d nomlari bilan mashhur \u2013 ikki dunyo saodatiga eltuvchi yo\u02bbl bo\u02bblgan bu kitobning yozilish tarixiga va uslubiga bir nazar solsak.<\/span><\/p>\n

\u00a0Mazkur asarning yozilish sabablaridan biri sifatida, Imom Buxoriyning ustozi, hadis ilmida mo\u02bbminlarning amiri Is\u02bchoq ibn Rohavayhning so\u02bbzlari ko\u02bbrsatilgan. Ibrohim ibn Ma\u02bcqil Nasafiydan rivoyat qilinadi: Imom Buxoriy: \u201cIs\u02bchoq ibn Rohavayh bir kuni: \u201cQaniydi sizlar Rasululloh sollallohu\u00a0 alayhi vasallamning hadislaridan sahihlarini to\u02bbplab bir asar ta\u02bclif etsangiz\u201d, deb aytdi. Mana shu so\u02bbz mening qalbimga qattiq o\u02bbrnashib qoldi. Natijada \u201cal-Jome\u02bc as-sahih\u201d \u2013 (\u201cIshonarli hadislar to\u02bbplami\u201d)ni jamlashga kirishdim\u201d,\u00a0 dedi.[3]<\/a><\/span><\/p>\n

Imom Buxoriy bu kitobni yozishdan oldin nafaqat ustozlaridan ko\u02bbrsatma olgan, balki Alloh taolodan ham ilohiy bir irshod olgan desak xato bo\u02bblmaydi. Chunki Imom Buxoriyning ko\u02bbrgan tushlari buning yorqin dalilidir. Muhammad ibn Sulaymon ibn Forisdan rivoyat qilinadi: Imom Buxoriyning: \u201c\u201cTushimda Payg\u02bbambar sollallohu\u00a0 alayhi vasallamni ko\u02bbrdim. Men u zotning huzurlarida turib, qo\u02bblimdagi yelpig\u02bbich bilan payg\u02bbambarimizni yelpib turgan ekanman. Bu tushning ta\u02bcbirini ba\u02bczi ta\u02bcbirchilardan so\u02bbraganimda ular: \u201cSen Payg\u02bbambar sollallohu\u00a0 alayhi vasallamni yolg\u02bbondan himoya qilar ekansan\u201d dedi. Bu tush meni sahih hadislar to\u02bbplami \u201cal-Jome\u02bc as-sahih\u201dni yozishga undadi\u201d, deb aytayotganini eshitdim\u201d.[4]<\/a>\u00a0Kimki janob Payg\u02bbambarimizni tushida ko\u02bbrgan bo\u02bblsa, haqiqatdan ham uni hayotda ko\u02bbrgan hisoblanishini ham alohida ta\u02bckidlab o\u02bbtish joiz. Imom Buxoriyning bu tushlari ham aslida Alloh taolodan bo\u02bblgan ilohiy bir ko\u02bbrsatma edi.<\/span><\/p>\n

Imom Firabriy shunday rivoyat qiladi: \u201cMuhammad ibn Abu Hotamning shunday deb aytayotganini eshitdim: \u201cMuhammad ibn Ismoil Buxoriyni tushimda ko\u02bbrdim. U kishi Payg\u02bbambar sollallohu\u00a0 alayhi vasallamning ortidan yurib ketayotgan edi. Payg\u02bbambar sollallohu\u00a0 alayhi vasallam har qachonki qadamlarini ko\u02bbtarsalar, u zotning qadamlarini izlariga Imom Buxoriy o\u02bbz qadamini qo\u02bbyar edi\u201d\u201d.[5]<\/a>\u00a0Jumladan, mazkur tushni Najm ibn Fuzaylning ham ko\u02bbrgani manbalarda rivoyat qilingan.<\/span><\/p>\n

Imom Buxoriyning mazkur shoh asarini qayerda ta\u02bclif etilgani to\u02bbg\u02bbrisida manbalarda turli fikr-mulohazalar mavjud. Shulardan; Imom Buxoriy\u00a0 bu asarining sharh va izohlarini Payg\u02bbambarimiz sollallohu\u00a0 alayhi vasallamning qabrlari va minbarlari o\u02bbrtasidagi joyda yozgan. Abu Fazl Maqdisiyning yozishicha, uni Buxoroda tasnif qilib chiqqan. Ba\u02bczi manbalarda bu asarning yozilishi Basra deb, ba\u02bczilarida Makka deb ko\u02bbrsatilgan. Umar ibn Muhammad ibn Bajir Samarqandiydan esa quyidagicha rivoyat qilinadi: Imom Buxoriyning: \u201c\u201cAl-Jome\u02bc\u201d kitobimni Masjidul Haramda tasnif qilib chiqdim. Bu kitobga biror hadisni kiritishdan oldin g\u02bbusl qilib, ikki rakat istixora (Alloh taolodan bir ishda yaxshilik so\u02bbrab qilinadigan ibodat) namozini o\u02bbqib, so\u02bbng o\u02bbsha hadisni sahihligiga to\u02bbliq ishonch hosil qilgandan keyingina uni kitobimga kirgizganman\u201d, deb aytayotganini eshitganman\u201d[6]<\/a>. Bu rivoyatlar zohiran qaraganda bir-biriga qarama-qarshiga o\u02bbxshaydi. Bu manbalarni umumlashtirib, diqqat bilan qarasak ularning hammasi to\u02bbg\u02bbriligi ma\u02bclum bo\u02bbladi, chunki Imom Buxoriy bu asarini ta\u02bclif qilishni taxminan m.833 (217 hijriy) yilda 23 yoshida Masjidul Haramda boshlab, m.849 (h.233) yilda, qirq yoshga to\u02bblmasdan 16 yil davomida o\u02bbsha yerda yozib tugatgan. Imom Buxoriy bu muddat davomida faqat Masjidul Haramdan chiqmay o\u02bbtirishi mumkin emas, albatta. U bu sahih asarini ta\u02bclif, tasnifotlarini boshqa shaharlarda amalga oshirgan bo\u02bblsada, uning boblarga ajratib, tartibga keltirishni faqat Masjidul Haramda amalga oshirgan.\u00a0 Imom Buxoriy kitobini yozib tugatganidan keyin Imom Ahmad ibn Hanbal, Yahyo ibn Mu\u02bcin, Ali ibn Madaniyga va ulardan boshqa muhaddis ulamolarga ham ko\u02bbrsatadi. Ular bu kitobni sahihligini e\u02bctirof etishib, Imom Buxoriyning bu\u00a0 ishiga tasannolar aytadi.<\/span><\/p>\n

\u00a0Imom Buxoriyning asaridan oldin hadislar darajasiga qarab sahihga ajratib jamlanmagan. O\u02bbsha vaqtda hadis ahli orasida hadisning roviysining istilohiy holatini, uning ishonchli yoki ishonchsiz ekanini o\u02bbrganish keng tarqalgan. Ulardan rivoyat qilingan hadislar darajasiga qarab ajratilmasdan kitoblarga kiritilgan. Imom Buxoriy hadisshunoslik sohasida mutlaq yangicha bir yo\u02bblni kashf etdiki, bu bilan bu sohada \u201coltin asr\u201dni boshlab berdi.<\/span><\/p>\n

Imom Buxoriydan oldin hadis ilmi bilan shug\u02bbullangan muhaddis ulamolar olayotgan hadislarini sahih, hasan va zaifligini[7]<\/a>\u00a0ajratmasdan kiritganini aytib o\u02bbtdik. Imom Buxoriy esa har bir hadisni eshitib yozib olishdan oldin uning roviylarini[8]<\/a>\u00a0kimligiga, taqvosiga, shariatga amal qilish-qilmasligiga hamda diniy va dunyoviy adolatiga juda qattiq e\u02bctibor bergan. E\u02bctiqodi sust va yolg\u02bbon bilan oz bo\u02bblsa-da tanilgan kishilardan umuman hadis olmagan. Rivoyat qilishlaricha, Imom Buxoriyga notanish bo\u02bblgan bir hadis yetib kelibdi. Uning roviysi esa Imom Buxoriyning turgan joyidan boshqa yerda ekan. Imom Buxoriy shu hadisni sanadini[9]<\/a>\u00a0va sahihligini u roviydan so\u02bbrab bilish uchun uzoq masofani bosib, uning uyiga kelgan ekan. Ammo bu roviyni dalaga, o\u02bbziga tegishli bo\u02bblgan yerga chiqib ketganini aytadi. Imom Buxoriy uning dalasiga yo\u02bbqlab borsa, qochib ketgan otini ushlab olish uchun etagini qayirib, xuddi yem solingandek ko\u02bbrsatib, otni chaqirayotgan ekan. Imom Buxoriy: \u201cBu inson tilsiz jonivorni aldab turibdi, undan nimani kutish mumkin\u201d, deya undan hadis tinglamasdan ortiga qaytib ketgan ekan. Darhaqiqat, Imom Buxoriy shunchalik diqqat va e\u02bctibor bilan sahih hadislarni to\u02bbplagan. Soxta hadislarni esa faqat boshqalarga bildirish uchun yod olgan xolos. Imom Buxoriy Payg\u02bbabarimiz sollallohu\u00a0 alayhi vasallamning muborak hadislarini sanadi muttasil[10]<\/a>\u00a0va roviylari ishonchli bo\u02bblganlarini tanlab olib, kitob shakliga keltirdi. Shundan so\u02bbng hadisshunoslik sohasida hadislarni sahihga ajratib, to\u02bbplam holiga keltirish boshlandi. Muborak ibn Ahmaddan rivoyat qilinadi: \u201cImom Buxoriyning hadis rivoyat qilishdagi sharti \u2013 sanadining sahihligiga ixtilof qilinmagan, ishonchli roviylardan rivoyat qilingan, hadis sanadi ixtilofsiz holda sahobai kiromlarga muttasil bog\u02bblangan bo\u02bblsa, u hadisning sanadi muttasil deb e\u02bctirof etgan\u201d[11]<\/a>.<\/span><\/p>\n

Jumladan, Imom Buxoriyning nazdida hadis sanadidagi tabaqalarda roviylarning oz bo\u02bblishi ham hadisning sahihligiga dalolat qilgan. Masalan; agar sanaddagi tobe\u02bcinlar tabaqasida ikki roviy bo\u02bblsa, u holda hadis \u201chasan\u201d \u2013 \u201crivoyat qilinish uslubi chiroyli\u201d martabasida bo\u02bblgan, agar bu tabaqada bir roviy keltirilgan bo\u02bblsa, u hadisni \u201csahih\u201d deb e\u02bctirof etgan. Imom Buxoriyning bunday yo\u02bbl tutishining o\u02bbziga xos sababi mavjud, chunki hadis qanchalik ko\u02bbp roviydan o\u02bbtib muhaddisga yetib kelsa, uning iboralaridagi xato va adashish shunchalik\u00a0 ko\u02bbp bo\u02bblishi ehtimoli mavjuddir. Shuningdek, Imom Buxoriy hadis sohasida \u201chaddasano\u201d \u2013 \u201cbizga hadis aytdi\u201d iborasini va uning o\u02bbrniga qoim bo\u02bbladigan boshqa iboralarni hamda \u201can\u2013an \u2013 falonchi falonchidan, u esa falonchidan hadis aytdi\u201d iborasini ham istilohiy ma\u02bcnoda qo\u02bbllaganki, bu sanaddagi roviylarning darajasiga ham dalolat qiladi. Jumladan,\u00a0 Imom Buxoriy \u201cal-Jome\u02bc as-sahih\u201dni ta\u02bclif etishda hadislarni boblarga tasnif qilib, ularni fiqhiy masalalarga muvofiq\u00a0 tartib bilan keltirganki, bu ham o\u02bbquvchiga kitobdan istifoda qilishni yengillashtiradi. Har bir kitobning va bobning avvalida oyat va sharhlarning kelishi ham o\u02bbziga xos bir uslub bo\u02bblib, bu o\u02bbquvchining fikr doirasini kengaytirishga imkon beradi. Shuningdek, Imom Buxoriy mazkur hadis to\u02bbplamini \u201cVahiyning boshlanishi\u201d kitobidan boshlab \u201cTavhid\u201d kitobi bilan yakunlagani ham bir hikmat bo\u02bblib, o\u02bbqish jaryonida e\u02bctiborli kitobxon bu bilan muallifning nimaga ishora qilayotganini teran payqab oladi.<\/span><\/p>\n

\u201cAl-Jome\u02bc as-sahih\u201d hadis to\u02bbplami 97 ta kitob va 3881 ta bobdan iborat\u00a0 bo\u02bblib[12]<\/a>, undagi barcha hadislar soni, takroriylari bilan qo\u02bbshib hisoblaganda 7563[13]<\/a>\u00a0tadir. Kitobning hoshiyasidagi mua\u02bcallaq hadislar[14]<\/a>\u00a01391 ta, biror hadisga tobe\u02bc bo\u02bblib kelgan hadislar 344 ta va bu kitobdagi barcha hadislar adadi 9082 taga yetadi.[15]<\/a>\u00a0Imom Buxoriy bu hadislarni olti yuz ming hadis orasidan eng-eng sahihlarini ajratib olganini hisobga olsak, bu kitobning yana bir beqiyos qiymati ko\u02bbz oldimizda yaqqol namoyon bo\u02bbladi. Agar hadislarning har birini oldin g\u02bbusl qilib, ikki rakaat namoz o\u02bbqigandan keyin o\u02bbz to\u02bbplamiga kiritganini ham yodga olsak, bu qiymat yanada ravshanroq ko\u02bbrinadi. Bu haqda Imom Firabriydan shunday rivoyat qilinadi: \u201cImom Buxoriyning: \u201cMana bu \u201cas-Sahih\u201d kitobimga har bir hadisni g\u02bbusl qilib, ikki rakaat namoz o\u02bbqiganimdan keyingina kiritdim\u201d, deb aytayotganini eshitganman\u201d[16]<\/a>.<\/span><\/p>\n

Imom Buxoriyning \u201cal-Jome\u02bc as-sahih\u201d hadis to\u02bbplamining boshqa hadis to\u02bbplamlaridan ustunlik jihatlari musannifning hadis qabul qilishdagi shartlari va boshqa muhaddislarning shartlari bilan qiyosiy tahlili orqali ma\u02bclum bo\u02bbladi.<\/span><\/p>\n

Muhammad ibn Ismoil Buxoriy yashab ijod etgan davrda hadis ilmi juda keng taraqqiy etgan va ko\u02bbplab muhaddislarning hadis to\u02bbplamlari mavjud\u00a0 edi. Imom Buxoriyning vafotidan keyin ham bir qancha\u00a0 muhaddislar paydo bo\u02bbldi. Shunday bo\u02bblsa-da, o\u02bbsha zamonda va undan keyin kelgan islom ulamolari va muhaddis olimlar nazdida\u00a0 faqat Imom Buxoriyning \u201cal-Jome\u02bc as-sahih\u201d hadislar to\u02bbplami eng sahih va eng mukammal bo\u02bblib e\u02bctirof etildi. Buning sababi \u2013 Imom Buxoriy hadislarni o\u02bbziga yetkazib kelgan roviylardan rivoyatini qabul qilib kitobat qilishdagi shartlari va talablari boshqa muhaddislarnikidan ko\u02bbp bo\u02bblgan, roviydan hadis qabul qilishda qat\u02bciy talablarni qo\u02bbygan.[17]<\/a>\u00a0Hadis rivoyat qiluvchi roviylarning sifatlariga, axloqlariga juda katta e\u02bctibor qaratgan va roviyning sifati, axloqi hadis qabul qilishdagi talablariga yetarli darajada javob bermasa, unday roviydan hadis qabul qilmagan.[18]<\/a>\u00a0Sifati majhul, kimligi va nasabi noma\u02bclum, sifatiga qadh (jarh) yetgan roviylardan, shu jumladan sanad tabaqasida yolg\u02bbiz bo\u02bblib qolgan roviydan[19]<\/a>\u00a0umuman hadis rivoyat qilmagan.[20]<\/a><\/span><\/p>\n

Hadislarni sahih deb qabul qilishda muhaddis ulamolarning sahihlik shartlari turlicha bo\u02bblgan. Muhaddis olimlarning hadislarni sahih deb e\u02bctirof etishida asosan beshta shart mavjud bo\u02bblgan. Bu besh shart quyidagilar: 1) Sanadning uzluksiz bog\u02bblangan bo\u02bblmog\u02bbi; 2) sanaddagi roviyning odilligi; 3) sanaddagi roviyning xotirasini mukammal bo\u02bblmog\u02bbi;\u00a0 4) hadis o\u02bbz matni va uning roviylari martabasiga zarar yetkazuvchi sabablardan xoli bo\u02bblmog\u02bbi; 5) hadis matni va sanadi shuzuz (tarqoqlik)dan xoli bo\u02bblmog\u02bbi lozim.[21]<\/a><\/span><\/p>\n

Imom Buxoriy nazdida esa hadislar sahihlik darajasiga yetishi uchun o\u02bbn ikkita sharti mavjud bo\u02bblgan. Bu o\u02bbn ikkita shart yuqorida keltirilgan beshta asosiy shartlarning zamirida turadi.[22]<\/a>\u00a0Ular quyidagilar:<\/span><\/p>\n

    \n
  1. Bir-biridan hadis rivoyat qilayotgan roviylar bir shaharda zamondosh bo\u02bblishi, agar bir shaharda zamondosh bo\u02bblib istiqomat qilmagan bo\u02bblsa hadis muttasil sanad deb qaralmagan.<\/span><\/li>\n
  2. Bir-biridan hadis rivoyat qilayotgan roviylar bir marta bo\u02bblsa ham uchrashgan bo\u02bblishi, agar bir shaharda istiqomat qilib uchrashmagan bo\u02bblsa ularning bir-biridan hadis rivoyat qilishi muttasil sanad deb qaralmagan.<\/span><\/li>\n
  3. Roviy (hadis rivoyat qiluvchi shaxs<\/em>) hadisni o\u02bbziga yetkazuvchi roviydan ijozatan yuzma-yuz holatda og\u02bbzaki (rivoyatan) yoki yozma ravishda (diroyatan) olgan bo\u02bblishi\u00a0(bu uch (1-3) shart \u201csanadning ko\u02bbrish, eshitish va o\u02bbqish orqali bog\u02bblanishi\u201d zamirida turadi)<\/em>.<\/span><\/li>\n
  4. Roviy musulmon bo\u02bblishi, dinsiz va g\u02bbayridin kishidan hadis qabul qilinmagan.<\/span><\/li>\n
  5. Roviy balog\u02bbatga yetgan bo\u02bblishi, ya\u02bcni hadisni yod olib boshqalarga yetkazishda mas\u02bculiyatni anglab yetadigan yoshda bo\u02bblishi.<\/span><\/li>\n
  6. Roviy aqlli bo\u02bblishi, aqli zaifdan hadis rivoyat qilinmaydi.<\/span><\/li>\n
  7. Roviy fosiq bo\u02bblmasligi, fosiq kishining hadisi qabul qilinmaydi.<\/span><\/li>\n<\/ol>\n
      \n
    1. Roviylarning eng ishonchlisi, rostgo\u02bbyi, odamiyligi\u00a0(bu beshta (4-8) shartlar \u201croviyning din va dunyo ishlarida odil bo\u02bblmog\u02bbi\u201d sharti zamirida turadi)<\/em>.<\/span><\/li>\n
    2. Roviy xotirasining kuchli bo\u02bblishi, ya\u02bcni eshitgan hadisini asl holida yod olib qolmog\u02bbi.<\/span><\/li>\n
    3. Roviy xotirasi sust bo\u02bblsa eshitganini yodlab yozib qo\u02bbygan bo\u02bblishi\u00a0(bu ikki shart (9-10) \u201chadis sanadidagi roviylar xotirasini mukammal bo\u02bblmog\u02bbi\u201d sharti zamirida turadi)<\/em>.<\/span><\/li>\n
    4. Hadis sanadi va matni ixtilofdan xoli bo\u02bblishi\u00a0(bu 11-shart \u201chadis matni va sanadi shuzuz (tarqoqlik)dan xoli bo\u02bblmog\u02bbi\u201d sharti zamirida turadi)<\/em>.<\/span><\/li>\n
    5. Hadis sanadi va matni zarar yetkazuvchi sabablardan xoli bo\u02bblishi\u00a0(bu 12-shart \u201chadis o\u02bbz matni va uning roviylari martabasiga zarar yetkazuvchi sabablardan xoli bo\u02bblmog\u02bbi\u201d shartining zamirida turadi).[23]<\/strong><\/a><\/em><\/span><\/li>\n<\/ol>\n

      O\u02bbquvchiga yanada tushunarliroq bo\u02bblishi uchun mazkur o\u02bbn ikki shart va to\u02bbqqiz muhaddisning hadis olishdagi unga amal qilish darajasining qiyosiy tahlili jadval ko\u02bbrinishida tayyorlandi[24]<\/a>.<\/span><\/p>\n

      Tadqiqotlarimiz natijasi hadis to\u02bbplamlari sahih deb tan olingan to\u02bbqqiz muhaddisdan faqat Imom Buxoriy mana shu o\u02bbn ikki shartga qat\u02bciy amal qilganini ko\u02bbrsatadi. Ya\u02bcni, hadis sanadi va matni mana shu shartlarga to\u02bbliq javob bersa, u hadis Imom Buxoriy nazdida sahih hadis hisoblangan. Imom Muslim sahihlikning ushbu shartlarini o\u02bbn bittasiga qat\u02bciy amal qilgan, ya\u02bcni sahihlikning o\u02bbn bir shartiga javob bergan hadis sanadi va matni u kishining nazdida sahih sanalgan. Masalan; Bir shaharga shayx (hadis rivoyat qiluvchi ustoz)lardan birortasi kelib dars tashkil qilib biror hadis aytsa-yu, tinglaganlardan biri u hadisni shu shaharda istiqomat qiluvchi, ammo o\u02bbsha darsda bo\u02bblmagan bir do\u02bbstiga aytsa, u hadisni eshitgan darsda hozir bo\u02bblmagan uchinchi shaxs o\u02bbsha hadisni shayxdan rivoyat qilsa, jadvalga ko\u02bbra bu hadis Imom Buxoriyda sanadi muttasil (sanadi bog\u02bblangan) sanalmaydi, Imom Muslim va boshqa ayrim muhaddislar nazdida bu hadisning sanadi muttasil deb qaraladi[25]<\/a>.<\/span><\/p>\n

      Imom Abu Dovud nazdida bu shartlarning to\u02bbqqiztasi qaysi bir hadisda topilsa o\u02bbsha hadis sahih deb sanalgan.<\/span><\/p>\n

      Imom Termiziy nazdida esa hadis sahih bo\u02bblishi uchun o\u02bbnta shart topilishi lozim bo\u02bblgan[26]<\/a>\u00a0va shu sababli ham ayrim hadis ulamolari Imom Termiziyning \u201cSunan\u201d hadis to\u02bbplamini Imom Abu Dovudning \u201cSunan\u201didan ustun qo\u02bbyishadi.<\/span><\/p>\n

      Imom Molik va Imom Ahmadlarning hadis qabul qilishdagi shartlari boshqa muhaddislarnikidan kam. Ammo bu ularning hadis to\u02bbplamlariga kiritgan hadislari sahihlik darajasidan past ekanini anglatmaydi, chunki buning bir necha ijobiy sabablari mavjud. Sabablar quyidagilar; ular yashagan davrning Payg\u02bbambarimiz sollallohu alayhi vasallam zamonlariga yaqinligi, hadisning yetib kelishida muhaddis bilan Nabiy\u00a0 sollallohu alayhi vasallam o\u02bbrtasida roviylar ozligi va yana bir qancha sabablar borki, hatto u sabablar bilan ularning hadis to\u02bbplamlaridagi ayrim hadislar sanadi oliy sanadga ko\u02bbtarilishi ham mumkin.<\/span><\/p>\n

      Imom Buxoriy hadislarni sahih deb qabul qilishda mana shu o\u02bbn ikki shartga qat\u02bciy amal qilgan va shu sababli ham butun dunyo olimlari tomonidan uning hadis to\u02bbplamlari mutlaq sahih hadislar deb e\u02bctirof etilgan. Hatto, ayrim ulamolar\u00a0 Imom Buxoriyning hadislarni qabul qilishdagi sahihlik shartlarini o\u02bbn beshtaga yetkazgan. Bu tadqiqotlarimiz natijalariga asoslanib Imom Buxoriyning \u201cal-Jome\u02bc as-sahih\u201d hadis to\u02bbplamidagi hadislarining sahihlik darajasi boshqa muhaddislarning sahih hadislaridan ustun ekanini aytishimiz mumkin bo\u02bbladi.<\/span><\/p>\n

      Albatta, mo\u02bbjaz bir maqolada muhaddis allomaning shoh asari \u201cal-Jome\u02bc as-sahih\u201d hadis to\u02bbplami haqida batafsil yoritib berish imkoni yo\u02bbq. Asar o\u02bbz nomi bilan juda ko\u02bbp ilmlarni o\u02bbzida jamlovchi \u201cJome\u02bc\u201ddir. Unda fiqhiy masalalar bilan bir qatorda aqidaviy, ijtimoiy, axloqiy masalalar ham o\u02bbz ifodasini topgan.\u00a0 Bu asarning o\u02bbrganilmagan qirralari, hikmatlari qanchalik ko\u02bbp mutolaa qilinsa, shunchalik ko\u02bbp namoyon bo\u02bblaveradi.<\/span><\/p>\n

      Keyingi yillarda Imom Buxoriyning ilmiy ma\u02bcnaviy merosini va shu zamin farzandi bo\u02bblgan boshqa allomalarimizning qoldirgan ma\u02bcnaviy merosini o\u02bbrganib, ilmiy tadqiq etish va keng ommaga yetkazish maqsadida olimlarimiz ko\u02bbplab tadqiqotlar va ilmiy-amaliy ishlar olib bormoqda. Imom Buxoriyning ilmiy-ma\u02bcnaviy merosini chuqur o\u02bbrganish va keng jamoatchilikka taqdim etish uchun 2017 yili Prezidentimizning farmoni bilan Imom Buxoriy xalqaro ilmiy-tadqiqot markazi va Oliy hadis maktabining tashkil etilishi va bu yerda olib borilayotgan tadqiqotlar shular jumlasidandir. Bu ilmiy-tadqiqot markazi ilmiy xodimlari va oliy maktab ustozlari muhaddis allomaning ilmiy merosi bo\u02bblgan \u201cBirrul-volidayn\u201d, \u201cXolqu af\u02bcalu-l-ibod\u201d va \u201cat-Tarix as-sag\u02bbir\u201d asarlarining tarjimasi hamda \u201cSahihul Buxoriy\u201d hadislar to\u02bbplamidagi oliy sanadli hadislar majmuasi \u201cSulosiyotu-l-Buxoriy\u201d kitobining nashr etilish arafasida turgani fikrimizning dalilidir.<\/span><\/p>\n

      FOYDALANILGAN ADABIYOTLAR<\/span><\/div>\n
      [1]<\/a>\u00a0\u201cManuscript Funds of Uzbekistan \u2013O\u02bbzbekistondagi Qo\u02bblyozma fondlari muhofaza qilish, kataloglashtirish va mutaxassislar malakasini oshirish\u201d,\u00a0 2019 yil iyun. Samarqand Xalqaro anjumanining maqolalari to\u02bbplami. \u0130stanbul 2020. Daurbekova I. Imom Buxoriyning \u201cal-Jome\u02bc as-sahih\u201d asari qo\u02bblyozmalarining dunyo kutubxonalaridagi nusxalaridan namunalar. \u2013B389.<\/span><\/div>\n
      [2]<\/a>\u00a0Imom Buxoriy Qo\u02bblyozmalar fondi elektron bazasi. \u201cSahihul Buxoriyning Jahon qo\u02bblyozmalar fondidagi qo\u02bblyozmalari\u201d.<\/span><\/div>\n
      [3]<\/a>\u00a0Ibn Hajar al-Asqaloniy. Fathu-l-Boriy. Qohira. 1880y.\u2013 B 5.<\/span><\/div>\n
      [4]<\/a>\u00a0O\u02bbsha asar. \u2013B 5.<\/span><\/div>\n
      [5]<\/a>\u00a0Ibn Hajar al-Asqaloniy. Fathu-l-Boriy. Qohira.\u00a0 1880y. B.5.<\/span><\/div>\n
      [6]<\/a>\u00a0O\u02bbsha asar. \u2013B.490.<\/span><\/div>\n
      [7]<\/a>\u00a0Sahih hadis \u2013 sanadi muttasil bog\u02bblangan bo\u02bblib, roviylari odillik va xotirasini o\u02bbtkirligi bilan tanilgan hamda turli ixtilof va zarar yetkazuvchi sabablardan xoli bo\u02bblgan hadis. Hasan hadis \u2013 sahihlik shartlariga to\u02bbliq javob bergan, ammo roviylarini ba\u02bczisini xotirasi juda kuchli bo\u02bblmagan hadis. Zaif hadis \u2013 sahih va hasan shartlarini o\u02bbzida mujassam qilmagan hadis.<\/span><\/div>\n
      [8]<\/a>\u00a0Roviy \u2013 hadisni tinglab\u00a0 o\u02bbzidan keyingi kishilarga yetkazib beruvchi shaxs.<\/span><\/div>\n
      [9]<\/a>\u00a0Sanad \u2014 muhaddisdan to Payg\u02bbambar S.A.V.gacha bo\u02bblgan roviylar silsilasi.<\/span><\/div>\n
      [10]<\/a>\u00a0Sanadi muttasil \u2013 uzluksiz bog\u02bblangan sanad.<\/span><\/div>\n
      [11]<\/a>\u00a0Ibn Hajar al-Asqaloniy. Fathu-l-Boriy. Qohira.\u00a0 1880y. \u2013B.7.<\/span><\/div>\n
      [12]<\/a>\u00a0Al-Kutub-s-sitta. Riyoz.Doru-s-salom. 2000y. \u2013 B670.<\/span><\/div>\n
      [13]<\/a>\u00a0Al-Kutub-s-sitta. Riyoz. Doru-s-salom. 2000y. \u2013 B670.<\/span><\/div>\n
      [14]<\/a>\u00a0Izoh sifatida keltirilgan sanadsiz hadislar.<\/span><\/div>\n
      [15]<\/a>\u00a0Shamsiddinxon ibn Ziyoviddinxon ibn Eshon Boboxon. Sihohu-s-sitta. Toshkent 1986. \u2013B 36.<\/span><\/div>\n
      [16]<\/a>\u00a0Ibn Hajar al-Asqaloniy. Fathu-l-Boriy. Qohira.\u00a0 1880y. \u2013B5.<\/span><\/div>\n
      [17]<\/a>\u00a0Xolid Mansur Abdulloh ad-Daris. Mavqifu al-imamayni al-Buxoriy va Muslim min ashroti-l-liqya va-s-simo\u02bc. \u2013B 272.<\/span><\/div>\n
      [18]<\/a>Tohir al-Jazoiriy al-Damashqiy. Tavjihu-n-nazar ila usuli-l-asar. Al-Matbu\u02bcati-l-islomiya. Halab 1995. 1-juz. \u2013B220.<\/span><\/div>\n
      [19]<\/a>Badriddin Ayniy Abu Muhammad Mahmud ibn Ahmad ibn Muso ibn Ahmad ibn Husayn ibn Yusuf ibn Mahmud Halabiy. \u201cUmdatul-qoriy fi sharhi al-jomi as-sahih lil-Buxoriy\u201d. 2867-hadis sharhi.<\/span><\/div>\n
      [20]<\/a>Hamza Abdulloh al-Maliyboriy. Manhaju-l-Imam al-Buxoriy fiy tas\u02bchihi-l-ahadisi va-t-ta\u02bcliliha. \u201cDoru ibn Hazm\u201d.Bayrut 2000. \u2013 B363.<\/span><\/div>\n
      [21]<\/a>Mahmud Tohhan. Taysiyru mustolahu-l-hadis. Maktabatu-l-ma\u02bcorif. Riyoz 2010. \u2013B44.<\/span><\/div>\n
      [22]<\/a>Manhaju-l-Imam al-Buxoriy fiy tas\u02bchihi-l-ahadisi va-t-ta\u02bcliliha. \u201cDoru ibn Hazm\u201d.Bayrut 2000. \u2013 B71.<\/span><\/div>\n
      [23]<\/a>Abu Fazl Muhammad ibn Tohir. Shurutu-l-aimmati-s-sitta va yalihi shurutu aimmati-l-xamsa. Bayrut 1984. \u2013B18.; Hamza Abdulloh al-Maliyboriy. Manhaju-l-Imam al-Buxoriy fiy tas\u02bchihi-l-ahadisi va-t-ta\u02bcliliha. \u201cDoru ibn Hazm\u201d.Bayrut 2000. \u2013 B366.<\/span><\/div>\n
      [24]<\/a>Mazkur jadval tayyorlanish jarayonida 400dan ortiq hadis va hadis istilohiga oid manbalar ko\u02bbrib chiqildi.<\/span><\/div>\n
      [25]<\/a>Jadvalga qarang.<\/span><\/div>\n
      [26]<\/a>Abu Fazl Muhammad ibn Tohir. Shurutu-l-aimmati-s-sitta va yalihi shurutu aimmati-l-xamsa. Doru-l-kutubi-l-ilmiya. Bayrut 1984. \u2013B 21.; Hofiz al-Iroqiy. At-Taqyidu va-l-iyzoh. 1-juz. \u2013B33.; Muhammad as-Sam\u02bconiy. Tavziyhu-l-afkar lima\u02bconiyi tanqiyh-l-anzor. 1-juz. \u2013B180.<\/span><\/div>\n
      Nodir Qobilov,<\/strong><\/span><\/div>\n
      Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

      Islom dinida Quroni karimdan so\u02bbng ikkinchi manba bo\u02bblib e\u02bctirof etilgan kitob Imom Buxoriyning \u201cal-Jome\u02bc as-sahih\u201d \u2013 (\u201cIshonarli hadislar to\u02bbplami\u201d) asaridir. Hadis ilmining sultoni, ulug\u02bb bobokalonimiz Muhammad ibn Ismoil Buxoriy ta\u02bclif etgan bu asar, ko\u02bbplab nusxalarda musulmon xalqlarining orasida tarqalib, unga yuzlab sharhlar bitilgan va dunyoning turli tillariga tarjima qilingan va hozirda ham tarjima qilinmoqda. Hozirgi …<\/p>\n","protected":false},"author":1,"featured_media":20094,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nIMOM BUXORIYNING \u201cAL-JOME\u02bc AS-SAHIH\u201d HADIS TO\u02bbPLAMINING YOZILISH USLUBI, SAHIHLIK SHARTLARINI QIYOSIY, L\u0415KSIK S\u0415MANTIK TAHLILI - 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=20095&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"IMOM BUXORIYNING \u201cAL-JOME\u02bc AS-SAHIH\u201d HADIS TO\u02bbPLAMINING YOZILISH USLUBI, SAHIHLIK SHARTLARINI QIYOSIY, L\u0415KSIK S\u0415MANTIK TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Islom dinida Quroni karimdan so\u02bbng ikkinchi manba bo\u02bblib e\u02bctirof etilgan kitob Imom Buxoriyning \u201cal-Jome\u02bc as-sahih\u201d \u2013 (\u201cIshonarli hadislar to\u02bbplami\u201d) asaridir. 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Hadis ilmining sultoni, ulug\u02bb bobokalonimiz Muhammad ibn Ismoil Buxoriy ta\u02bclif etgan bu asar, ko\u02bbplab nusxalarda musulmon xalqlarining orasida tarqalib, unga yuzlab sharhlar bitilgan va dunyoning turli tillariga tarjima qilingan va hozirda ham tarjima qilinmoqda. 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