{"id":20645,"date":"2022-03-04T09:29:28","date_gmt":"2022-03-04T04:29:28","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=20645"},"modified":"2022-03-04T09:53:19","modified_gmt":"2022-03-04T04:53:19","slug":"movarounnahr-ulamolarining-m%d0%b5ros-ilmiga-qo%ca%bbshgan-hissasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=20645&lang=oz","title":{"rendered":"MOVAROUNNAHR ULAMOLARINING M\u0415ROS ILMIGA QO\u02bbSHGAN HISSASI"},"content":{"rendered":"

Movarounnahr diyori islom nuri bilan munavvar bo\u02bblganidan so\u02bbng bu diyor ahlining ko\u02bbpchiligi islomni ochiq qalb bilan qabul qildi. Aytish mumkinki, Movarounnahr aholisining islom diniga kirishi ularning ko\u02bbplab qobiliyatlarining ochilishiga, hayotning ko\u02bbplab jabhalarida o\u02bbzlarining peshqadamliklarini isbot qilishga olib keldi.<\/span><\/p>\n

Ko\u02bbp o\u02bbtmasdan ilm-fanning va islomning turli sohalari bo\u02bbyicha movarounnahrlik namoyandalar yetishib chiqa boshladi. Natijada Buxoro, Samarqand, Xorazm, Termiz va Nasaf kabi shaharlar ilm markazlaridan biri sifatida butun dunyoga tanila boshladi.<\/span><\/p>\n

Movarounnahrdan o\u02bbsha vaqtda mavjud bo\u02bblgan ilmlardan tashqari bir qancha yangi ilmlarga asos solgan ulug\u02bb zotlar ham yetishib chiqdi.<\/span><\/p>\n

Ilm-fansiz hech bir yurt yoki jamiyat taraqqiyotga erisha olmaydi. Islom madaniyatining gullab-yashnashi, musulmon o\u02bblkalarining jahon tarixi ko\u02bbrmagan taraqqiyotga erishishi, yurtlarning obod, xalqlarining peshqadam bo\u02bblishi ham Islom dinining ilm-fanga bo\u02bblgan o\u02bbta yaxshi munosabatidan edi. Dunyoda hech bir din, tuzum, falsafa yoki harakat ilm talab qilishni ibodat darajasiga ko\u02bbtargan emas. Talabi ilmni har bir erkak va ayol uchun beshikdan lahadgacha farz qilgan emas. Ulamolarning siyohini shahidlar qoniga tengalashtirgan emas. Islom esa aynan shu ishlarni qildi[1].<\/span><\/p>\n

Yurtimiz olimlarining ko\u02bbpligini tasavvur qilish uchun birgina misol ketirishimiz mumkin. Umar Nasafiyning \u201cAl-Qand fii zikri ulamai Samarqand\u201d[2] nomli kitobida Samarqandga tegishli bir ming o\u02bbnta olimning tarjimai holi keltirilgan. Albatta, mazkur kitobda uning muallifiga ma\u02bclum bo\u02bblgan va undan oldin yashab o\u02bbtgan ulamolar haqida ma\u02bclumot berilgan, xolos. Movarounnahrning boshqa shaharlari haqida ham xuddi shu gaplarni takrorlashimiz mumkin.<\/span><\/p>\n

Movarounnahr olimlarining ilmiy merosi haqida juda ham qisqa ma\u02bclumotlarni taqdim etib, so\u02bbng aynan meros ilmiga oid ishlari bilan tanishamiz.<\/span><\/p>\n

Aqida ilmini oladigan bo\u02bblsak, bu soha bo\u02bbyicha butun Movarounnahr diyoridan bir qator ulamolar yetishib chiqdi. \u201cAqoidu Nafasiy\u201d asarining muallifi \u201cImomul Huda\u201d Imom Abu Mansur Moturidiy (v.333 h.), aqida maktabining rivojiga katta hissa qo\u02bbshgan olim Najmuddin Abu Hafs Samarqandiy Nasafiy (460-537\/1068-1142), Moturidiya aqiydaviy mazhabining ko\u02bbzga ko\u02bbringan olimlaridan biri ulkan alloma Sa\u02bcduddin Mas\u02bcud ibn Umar Taftazoniy (722-792\/1322-1390)[1]<\/a>. Sirojiddin O\u02bbshiy Farg\u02bboniy, Abu Shakur Solimiy Keshiy (v.508\/1215) va boshqalarni keltirishimiz mumkin.<\/span><\/p>\n

Tafsir ilmi bo\u02bbyicha ham Movarounnahrdan yetishib chiqqan ayrim ulamolarni keltirib o\u02bbtamiz: \u201cKashshof an haqoiq va uyunil aqovil fi vujuhi-t-ta\u02bcvil\u201d nomli tafsir muallifi imom Jorulloh Abul Qosim Mahmud ibn Umar ibn Muhammad ibn Umar Zamaxshariy (467-538\/1075-1144), \u201cBahrul ulum\u201d tafsir kitobining muallifi imom Abu Lays Nasr ibn Muhammad ibn Ahmad ibn Ibrohim Samarqandiy (v. 373\/1003), \u201cMafotiyhul g\u02bbayb\u201d kitobi muallifi imom Faxriddin Abu Abdulloh Muhammad ibn Umar ibn Husayin Roziy (534-606\/1149-1210), \u201cMadorikut tanzil va haqoiqit-ta\u02bcvil\u201d kitobi muallifi imom Abul Barokot Abdulloh ibn Ahmad ibn Mahmud Nasafiy (v.701\/1310) va boshqalar[2]<\/a>.<\/span><\/p>\n

Hadis ilmi bo\u02bbyicha ham butun dunyo tan olgan olimlardan Is\u02bchoq ibn Rohavayh Marvaziy (161-238\/778-853), Abdulloh ibn Muborak Marvaziy (118-181\/726-797), Imom Nasaiy (215-303\/829-915), Imom Buxoriy (194-256\/810-870), Imom Termiziy (209-279\/824-892), Imom Dorimiy[3] (182-255\/797-869) kabi ulamolarimizni keltirishimiz mumkin.<\/span><\/p>\n

Islom olamidagi eng ishonchli olti to\u02bbplamning uchtasi \u2013 Imom Buxoriy, Imom Termiziy va Imom Nasaiylarni yurtimizdan chiqqanligi yurtimiz ulamolarining bu sohadagi o\u02bbrinlarini ko\u02bbrsatib turibdi.<\/span><\/p>\n

Fiqhning usul va furu\u02bclari bo\u02bbyicha esa Movarounnahr ulamolarining soni cheksizdir. Usulul fiqh ilmini rivojlanishida hissa qo\u02bbshgan O\u02bbrta Osiyolik ulamolar qatorida Abu Mansur Moturudiy, Imom Abu Zayd Dabusiy, Imom Ali ibn Muhammad ibn Abdulkarim Faxrul Islom Bazdaviy (v.482), Imom Abul Barakot Abdulloh ibn Ahmad ibn Mahmud Hofiziddin Nasafiy, Shamsul-aimma Sarxasiy va boshqalarni keltirish mumkin bo\u02bblsa, furu\u02bcul fiqh borasida ijod qilgan allomalarimizdan\u00a0 Alouddin Abu Bakr ibn Mas\u02bcud ibn Ahmad Kosoniy\u00a0(v.587), Alouddin Muhammad ibn Ahmad Samarqandiy, Imom Sodrush shariy\u02bca Ubaydulloh ibn Mas\u02bcud Buxoriy, Burhoniddin Ali ibn Abu Bakr Abduljalil Marg\u02bbinoniy, Imom Abu Bakr Muhammad ibn Abu Sahl Saraxsiy(v.483), Shamsul Aimma Abdulaziz Halavoniy, Qozixon nomi bilan mashhur Faxriddin Hasan ibn Mansur O\u02bbzgandiy Farg\u02bboniy (v.592) va boshqa ko\u02bbplab allomalarni sanash mumkin bo\u02bbladi.<\/span><\/p>\n

Meros ilmiga taalluqli hukmlarning deyarli hammasi Qur\u02bconi karimda batafsil kelganligi hammamizga ma\u02bclum. Shuning uchun ham barcha mufassirlar qatori Mavorounnahr tafsir olimlari merosga taalluqli oyatlarni sharhlash orqali mazkur ahkomlarni yanada ochib berishga katta hissa qo\u02bbshishgan. Ayniqsa, imom Zamaxshariyning \u201cKashshof\u201d tafsirlarida bu borada ko\u02bbp foydalarni ko\u02bbrishimiz mumkin. Ma\u02bclumki, mayyitning meros oluvchi qizlari soni ikkita bo\u02bblsa, ularga umumiy molning 2\/3 qismi beriladi. Biroq, Qur\u02bcon oyatida ushbu masala yoritilgan oyatda 2\/3 oladigan voris qizlar ikkitadan ko\u02bbp bo\u02bblishligi aytilgan[4]. Ushbu oyatdagi ikkitadan ko\u02bbp qizga berilgan nasiba nima uchun ikkita qizga ham berilishini oyatdagi ishora orqali tushuntirib beradi. Oyatning avvalida bir o\u02bbg\u02bbilga ikki qiz ulushi berilishi aytilganidan, bir qiz bilan kelgan o\u02bbg\u02bbilni 2\/3 olishi ma\u02bclum bo\u02bbldi. Demak, hukmda bir o\u02bbg\u02bbil bilan barobar bo\u02bblgan ikki qiz ham 2\/3 oladi, degan ajoyib xulosani chiqaradi. Onaning merosi haqidagi oyatda agar mayyitning akalari bo\u02bblsa, unga 1\/6 beriladi deyilgan. Aksar ulamolar bu yerda kamida uchta erkakni bildiruvchi \u0625\u062e\u0648\u0629 (akalar) so\u02bbziga ikkitasini ham bir aka bir singilni ham va, hattoki ikkita singillarni ham kiritib yuborishadi. Buning sababini imom Zamaxshariy bunday izohlaydi. \u0625\u062e\u0648\u0629 so\u02bbzi miqdordan qat\u02bciy nazar mutlaq ko\u02bbplikni ifodalaydi, deydi va shu bilan ikkilik va ko\u02bbplikka qanday dalolat qilishi ma\u02bclum bo\u02bbladi[5].<\/span><\/p>\n

Faqih Samarqandiy ham o\u02bbzlarining \u201cBahrul ulum\u201d deb nomlangan tafsir kitoblarida Niso surasidagi meros haqidagi oyatlarga atroflicha to\u02bbxtalib o\u02bbtadi. Qur\u02bconi karimda har bir vorisning ulushi bayon qilinganidan so\u02bbng ushbu hukm vasiyat va qarzlar ado qilinganidan keyin amalga oshirilishiga urg\u02bbu berilgan[4]. Lekin fuqaholar qarzni to\u02bblash vasiyatdan muqaddam ekanligiga ittifoq qilishgan. Bu holatni Samarqandiy shunday izohlaydi. Qur\u02bconda vasiyat oldin keltirilganiga qaramay fuqaholar qarzni avval to\u02bblashlikka hukm qilishlariga ikkita sabab bor. Birinchisi, Hazrat Alining qarzni vasiyatdan avval to\u02bblashlikka qilgan ko\u02bbrsatmalari bo\u02bblsa, ikkinchisi, insonning tabiatidagi molga bo\u02bblgan muhabbat. Ya\u02bcni, mayyit vasiyat qilgan insonlarga molni yetkazib berishda vorislar gohida baxillik sababidan, gohida esa shunchaki beparvolik tufayli kamchilikka yo\u02bbl qo\u02bbyadilar. Shular sababidan aslida vasiyat qarzdan keyin bajarilishi kerak bo\u02bblsada, Qur\u02bconda oldin keltirib o\u02bbtilgan, toki insonlar uni qarz kabi hukmga ega sifatida ko\u02bbrib, uni ado qilishga shoshilishsin[6].<\/span><\/p>\n

Imom Nasafiy \u201cMadoriku-t-tanzil\u201dda qizning merosdan oladigan ulushlariga to\u02bbxtalganda bunday deydi. Alloh yolg\u02bbiz qizga yarim, ikkitadan ortiq qizga 2\/3 hissa bergan, lekin ikkita qizning ulushi qancha bo\u02bblishi xususida ochiq ma\u02bclumot bermagan. Ulamolarning aksari ularga ham 2\/3 qism berishadi, biroq buni dalili sifatida har xil qarashlar mavjud. Bu borada imom Nasafiyning fikrlari tahsinga sazovordir. Ular: Alloh ikkita singilga 2\/3 bergan, qanday qilib marhumga ulardan ko\u02bbra yaqinroq bo\u02bblgan qiziga bundan kam berishi mumkin[7: 337], deydi. Bu kabi dalil keltirish uslubini\u00a0 usul ilmida \u201cqiyosul avlo\u201d deyiladi. Demak, Nasafiy ushbu hukmni qiyos yo\u02bbli bilan chiqargan ekan.\u00a0<\/span><\/p>\n

Ma\u02bclumki, faroiz yoki meros ilmi fiqhning ajralmas qismidir. Bu jihatdan olib qaraydigan bo\u02bblsak, fiqh bo\u02bbyicha kitob tasnif qilgan olimlarimiz garchi faroizga oid mustaqil asar yozishmagan bo\u02bblsada, ular fiqh kitoblarining so\u02bbnggida meros masalalariga atroflicha to\u02bbxtalib o\u02bbtishgan.\u00a0 710 hijriy sanada vafot etgan Abul Barakot Abdulloh ibn Ahmad ibn Mahmud Nasafiy o\u02bbzining fiqhga oid \u201cKanzu-d-daqoiq\u201d asarida ham meros masalalariga alohida to\u02bbxtalib o\u02bbtgan. Mazkur bobni muallif \u201cKitab al-faroiz\u201d deb nomlagan. Bobda meros masalalari juda sodda va ixcham shaklda berilgan. Kitobda merosxo\u02bbrlardan ayrimlari, masalan ota va bobo orasidagi farq ikkita deyilgan. Bu borada muallif farqni to\u02bbrttaga yetkazgan \u201cSirojiya\u201d muallifiga xilof qilgan[8: 696]. Lekin tadqiqotlar shuni ko\u02bbrsatadiki, ular orasidagi farqning ikkita ekanligi Abu Hanifaning, to\u02bbrtta ekanligi esa imomaynning fikrlari ekan[9: 20].<\/span><\/p>\n

Onani ko\u02bbp (1\/3) ulushdan kam (1\/6) hissaga tushib qolishi uchun mayyitning farzandi, yoki kamida ikkita aka-uka, opa-singillari bo\u02bblishi kerak. Biroq aka-uka yoki opa-singillarning farzandlari ta\u02bcsir qilishi-qilmasligi haqida aksar ulamolarimiz asarlarida ma\u02bclumot uchramaydi. Imom Nasafiy buning hukmini bayon qilib bunday degan: \u201cOnaga mayyitning farzandi yoki o\u02bbg\u02bblining farzandi hamda kamida ikkita aka-singillar bo\u02bblganda 1\/6 tegadi, ammo ularning o\u02bbg\u02bbillari sabab onaning haqqi kamaymaydi\u201d[8].<\/span><\/p>\n

Bulardan tashqari yurtimiz ulamolari tomonidan fanga oid yozilgan mustaqil, ya\u02bcni, \u201cKitobul faroiz\u201d kabi kitoblar ham bor. Quyida ulardan ayrimlarini keltiramiz:<\/span><\/p>\n

\u201cFaroiz\u201d \u2013<\/em>\u00a0Abu Nasr al-Marvaziy.<\/em>\u00a0Muallif o\u02bbz kitobi haqida: \u201cFaroiz haqida kitobimiz ming sahifadan oshadi\u201d degan.<\/span><\/p>\n

\u201cFaroiz at-Temirtoshiy\u201d\u2013 Zahiriddin Ahmad ibn Ismoil Temirtoshiy Xorazmiy Hanafiy<\/em>\u00a0(744 hijriy yilda vafot etgan).<\/span><\/p>\n

\u201cFaroiz al-Usmoniy\u201d \u2013 Burhonuddin Abul Hasan Aliy ibn Abul Hasan Aliy ibn Abu Bakr Marg\u02bbinoniy<\/em>. (\u201cAl-Hidoya\u201dning sohibi) 593 h.y. vafot etganlar.<\/span><\/p>\n

\u00a0Shu o\u02bbrinda yurtimiz madrasalarida qadimdan o\u02bbqitilib kelingan meros kitoblaridan biri Sirojiddin Muhammad ibn Mahmud ibn Abdurrashid Sajovandiyning \u201cSirojiya\u201d nomi bilan tanilgan \u201cFaroiz as-Sirojiya\u201d kitobidur.<\/span><\/p>\n

\u201cSirojiya\u201dga yozilgan sharhlar orasida mashhuri va odamlar orasida eng ko\u02bbp qo\u02bblma-qo\u02bbl bo\u02bblgani alloma Sayyid Sharif Aliy ibn Muhammad Jurjoniyning \u201cAl-Faroiz ash-Sharifiyya\u201d[10] nomli kitobidir. Bu sharhga ham juda ko\u02bbp hoshiya va ta\u02bcliqotlar yozilgan. Sayyid Sharif bu asarini 804 hijriy yilda Samarqandda yozib tugatgan.<\/span><\/p>\n

Xulosa qiladigan bo\u02bblsak, ulamolarimizning fiqh va ayniqsa, uning katta boblaridan biri bo\u02bblgan faroiz sohasida qilgan ishlari beqiyos ekan. Ular tomonidan ilmning ayrim muhim masalalarini hal qilishda va dalil-hujjatlarini ochib berishda katta ishlar amalga oshirilganini hamda islom ulamolari tomonidan ushbu xizmatlarni yuksak e\u02bctirof qilinganini alohida ta\u02bckidlash o\u02bbrinli ekan.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/p>\n

    \n
  1. Shayx Muhammad Sodiq Muhammad Yusuf. Mavorounnahrlik ulamolarning jahon sivilizatsiyasiga qo\u02bbshgan hissasi.<\/span><\/li>\n
  2. \u201cAl-Qand fi zikri ulamai Samarqand\u201d.<\/span><\/li>\n
  3. O\u02bbrta asr Sharq allomalari ensiklopediyasi. Ziyodov Sh. rahbarligidagi olimlar jamoasi. 2016. Rasulova; \u2013T., Dustjonov; S.Xasanov \u201cXorazm Ma\u02bcmun akademiyasining olis-yaqin yulduzlari\u201d. T\u2013 2005 y.,<\/span><\/li>\n
  4. Qur\u02bconi karim, Niso surasi, 11-oyat.<\/span><\/li>\n
  5. Zamaxshariy M. Tafsiri kashshof, 1-juz, 223-b. \u201cDarul Ma\u02bcrifa\u201d, Bayrut \u2013 2009.<\/span><\/li>\n
  6. Samarqandiy. \u201cBahrul ulum\u201d, I-juz, 336-338-b. \u201cDarul kutubil ilmiyya\u201d, \u2013Bayrut 1993.<\/span><\/li>\n
  7. Nasafiy, Abul Barakot. \u201cMadoriku-t-tanzil\u201d, I.<\/span><\/li>\n
  8. Nasafiy, Abul Barakot. \u201cKanzu-d-daqoiq\u201d.<\/span><\/li>\n
  9. Badaxshoniy A. Tavdihu faroizi-s-sirojiya.<\/span><\/li>\n
  10. Sayyid Sharif Jurjoniy. \u201cSharifiya sharhi sirojiya\u201d.<\/span><\/li>\n<\/ol>\n
    S.MASAYITOV<\/strong><\/span><\/div>\n
    \u00a0TII Xalqaro aloqalar bo\u02bblimi xodimi, tadqiqotchi<\/span><\/div>\n
    _____________________________________________________________<\/span>
    \n    [1]<\/a>\u00a0\u201cMutaqaddimin\u201d va \u201cmutaaxxirin\u201d deb, ulamolarni taqsimlash shu olim davridan e\u02bctiborga olinadi, ya\u02bcni, Taftazoniygacha yashab o\u02bbtgan olimlarni birinchi, undan keyingilarni ikkinchi nom bilan atala boshlangan.<\/span><\/div>\n
    [2]<\/a>Movarounnahrda \u201cItqon\u201d, \u201cTafsiri No\u02bbmoniy\u201d, \u201cTafsiri Tibyon\u201d, \u201cTafsiri Mavlono Charxiy\u201d kabi mahalliy tillarda yozilgan ko\u02bbplab tafsirlar ham mavjud bo\u02bblib, ular fors va turkiy tilning o\u02bbzbek, tatar va boshqa shevalarida yozilgan.<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Movarounnahr diyori islom nuri bilan munavvar bo\u02bblganidan so\u02bbng bu diyor ahlining ko\u02bbpchiligi islomni ochiq qalb bilan qabul qildi. Aytish mumkinki, Movarounnahr aholisining islom diniga kirishi ularning ko\u02bbplab qobiliyatlarining ochilishiga, hayotning ko\u02bbplab jabhalarida o\u02bbzlarining peshqadamliklarini isbot qilishga olib keldi. Ko\u02bbp o\u02bbtmasdan ilm-fanning va islomning turli sohalari bo\u02bbyicha movarounnahrlik namoyandalar yetishib chiqa boshladi. Natijada Buxoro, Samarqand, Xorazm, …<\/p>\n","protected":false},"author":1,"featured_media":20653,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nMOVAROUNNAHR ULAMOLARINING M\u0415ROS ILMIGA QO\u02bbSHGAN HISSASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"\u041c\u041e\u0412\u0410\u0420\u041e\u0423\u041d\u041d\u0410\u04b2\u0420 \u0423\u041b\u0410\u041c\u041e\u041b\u0410\u0420\u0418\u041d\u0418\u041d\u0413 \u041c\u0415\u0420\u041e\u0421 \u0418\u041b\u041c\u0418\u0413\u0410 \u049a\u040e\u0428\u0413\u0410\u041d \u04b2\u0418\u0421\u0421\u0410\u0421\u0418\" \/>\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=20645&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MOVAROUNNAHR ULAMOLARINING M\u0415ROS ILMIGA QO\u02bbSHGAN HISSASI - 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