{"id":20672,"date":"2022-03-09T12:39:38","date_gmt":"2022-03-09T07:39:38","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=20672"},"modified":"2022-03-10T12:51:21","modified_gmt":"2022-03-10T07:51:21","slug":"al-as%ca%bcila-va-l-ajvibaning-ilmiy-tanqidiy-matnini-tuzish-tamoyillari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=20672&lang=oz","title":{"rendered":"\u201cAL-AS\u02bcILA VA-L-AJVIBA\u201dNING ILMIY TANQIDIY MATNINI TUZISH TAMOYILLARI"},"content":{"rendered":"

Jizzaxlik faqih Muhammad ibn Mahmud ibn Husayn ibn Ahmad Majduddin Ustrushaniy XII asr oxiri \u2013 XIII asrning birinchi yarmida Ustrushana mintaqasida (hozirgi Jizzax viloyati) yashab ijod qilgan, yuksak ilmiy salohiyati bilan fiqh ilmi rivojiga munosib hissa qo\u02bbshgan allomalardan biridir. Majduddin Ustrushaniyning ilmiy-ma\u02bcnaviy merosini \u201cKitobul fusul\u201d, \u201cJome\u02bc ahkomis sig\u02bbor\u201d, \u201cKurratul aynayn fi islohid dorayn\u201d, \u201cAl-Fatovo\u201d, \u201cAl-Kurud vad duyun\u201d va \u201cAl-As\u02bcila val ajviba\u201d kabi fiqhiy asarlari tashkil etadi.<\/span><\/p>\n

Faqihning\u00a0\u201cal-As\u02bcila va-l-ajviba\u201d\u00a0<\/strong>(\u201cSavollar va javoblar\u201d) deb nomlangan asarida, XII asrning ikkinchi yarmi va XIII asrning boshida Movarounnahrdagi ijtimoiy va iqtisodiy hayot, xalqlarning urf-odatiga oid qimmatli ma\u02bclumotlar uchraydi. Musannif bu asarida XIII asrgacha ijod qilib o\u02bbtgan hanafiy ulamo va faqihlarning turli mavzulardagi fiqhiy savollarga bergan javoblarini arab ba\u02bczan fors tilida naql qiladi. Bu asar so\u02bbralgan masalalar tahorat, namoz, zakot, ro\u02bbza, haj kabi ibodatga doir hamda nikoh, taloq, qasam, jinoyat va jazo, tijorat, halol va harom kabi ijtimoiy-iqtisodiy, madaniy-ma\u02bcrifiy mavzulardagi savollarga hanafiy mazhabi nuqtai nazaridan berilgan fatvolar majmuidir. Ular islom olamida shuhrat topgan yuzdan ortiq faqih va mujtahidlarning bergan fatvolaridan iborat. Fatvolar yetmishdan ortiq eng mashhur fiqhiy asarlardan saralab olinib, naql qilingan.<\/span><\/p>\n

\u201cAl-As\u02bcila va-l-ajviba\u201d asari 637\/1240 yil 28 mayda yozib tamomlangan [1:213-214]. Fiqhga oid mazkur asarda XII asrning ikkinchi yarmi va XIII asrning birinchi yarmida Movarounnahrdagi ijtimoiy va iqtisodiy hayot, xalqlarning urf-odatiga oid qimmatli ma\u02bclumotlarni uchratish mumkin. Furu\u02bc al-fiqhga oid savol-javob tariqasida tuzilgan bu asarning 65% ni arab tilidagi va 35% ni fors tilidagi fatvolar tashkil qiladi.<\/span><\/p>\n

\u201cAl-As\u02bcila va-l-ajviba\u201d asariga o\u02bbxshash \u201csavol-javob\u201d tariqasida tuzilgan asarlar hanafiy mazhabi tarixida ma\u02bclum. Ulardan ba\u02bczilarini quyida ko\u02bbrsatib o\u02bbtamiz:<\/span><\/p>\n

Muhammad ibn Sammoa ibn Abdulloh ibn Hilol Tamimiy (102\/720-192\/808 y.), Hishom ibn Ubaydulloh Mozil (vaf. 201\/817 y.), Ibrohim ibn Rustam Abu Bakr Marvaziy (vaf. 211\/827 y.), Bishr ibn Valid Kindiy (vaf. 238\/862 y.)ning \u00aban-Navodir\u00bb<\/em>\u00a0asarlari;<\/span><\/p>\n

Abu-l-Hasan Ali ibn Said Rustug\u02bbfaniy (vaf. 345\/957 y.)ning\u00a0\u00abaz-Zavoid Ala-l-favoid f<\/em>i<\/em>\u00a0anvoi-l-Ul<\/em>u<\/em>m va-l-fatovo\u00bb\u00a0<\/em>asari;<\/span><\/p>\n

Abu-l-Lays Nasr ibn Muhammad ibn Ahmad ibn Ibrohim Samarqandiy (301\/913-375\/985 y.)ning\u00a0\u201can-Navozil\u201d\u00a0<\/em>asari;<\/span><\/p>\n

Abu-l-Abbos Ahmad ibn Muhammad ibn Umar Notifiy 446\/1055 (vaf. 446\/1055 y.)ning \u00abXizonat al-voqi\u02bcot<\/em>\u00bb asari;<\/span><\/p>\n

Husayn ibn Ali Abu-l-Qosim Imoduddin Lomishiy )vaf. 522\/1128 y.)ning\u00a0\u201cal-Voqi\u02bcot\u201d\u00a0<\/em>asari;<\/span><\/p>\n

Muhammad ibn Ibrohim ibn Anush Husayri Buxori (vaf. 500\/1106 y.)ning\u00a0\u00abal-<\/em>H<\/em>ov<\/em>i<\/em>\u00a0f<\/em>i<\/em>-l-fatovo\u00bb<\/em>\u00a0asari;<\/span><\/p>\n

Burhonuddin Mahmud ibn Tojiddin Ahmad ibn Abdulaziz ibn Umar ibn Moza Buxoriy (551\/1156-616\/1220 y.)ning\u00a0\u00ab<\/em>Z<\/em>ax<\/em>i<\/em>rat al-fatovo\u00bb\u00a0<\/em>asari;<\/span><\/p>\n

Ahmad ibn Muso ibn iso ibn Ma\u02bcmun Ahmad ibn Muso Kashiy (vaf. 550\/1155 y.)ning \u00abMajm<\/em>u\u02bc<\/em>\u00a0an-navozil va-l-<\/em>h<\/em>avodi<\/em>\u01d2<\/em>\u00a0va-l-voqi\u02bc<\/em>ot<\/em>\u00bb asari;<\/span><\/p>\n

Imoduddin Abu-l-Hasan Mahmud ibn Ahmad Farobiy (vaf. 609\/1212 y.)ning\u00a0\u201cal-As\u02bcila al-lomi\u02bca va-l-ajviba al-jomi\u02bca\u201d\u00a0<\/em>asari.<\/span><\/p>\n

\u00a0\u201cAl-As\u02bcila va-l-ajviba\u201d<\/em>\u00a0asarining O\u02bbzR FA SHIda saqlanayotgan uchta qo\u02bblyozma nusxasi mavjud.<\/span><\/p>\n

1) 3109\/I raqam ostida [2]. Qo\u02bblyozmaning umumiy hajmi 222 varaq bo\u02bblib, sharqona uslubda muqovalangan, karton muqova ustiga jigarrang qog\u02bboz yopishtirilgan. Qog\u02bboz o\u02bblchami 26×16 sm. Matn o\u02bblchami 21×11. Har varaqda 25 satr bor. Qog\u02bbozi sariq rang, qalin sharq qog\u02bbozi. Yozuvi nasx. Varaqlar sharqona uslubda raqamlangan. Poygirlar mavjud. Nusxa Farid ibn Mahmud ibn Muhammadshoh ibn Hasan Jarzuvoni tomonidan 785\/1383 yilda ko\u02bbchirilgan. Qo\u02bblyozma vaqf qilingan. Qo\u02bblyozmaning har bir varag\u02bbiga qo\u02bbyilgan muhr bundan dalolat beradi.<\/span><\/p>\n

Mazkur yig\u02bbma qo\u02bblyozma kitobda ikki asar jamlangan:<\/span><\/p>\n

a) Muhammad ibn Mahmud Ustrushaniyning\u00a0\u201cal-As\u02bcila va-l-ajviba\u201d<\/em>\u00a0asari. Asar 1b<\/sup>-70a<\/sup>\u00a0varaqlarda joylashgan.<\/span><\/p>\n

b) Ahmad ibn Muhammad ibn Abi Bakrning\u00a0\u201cXizonat al-fatovo\u201d<\/em>\u00a0asari. Asar 71b<\/sup>-221b<\/sup>\u00a0varaqlarda joylashgan.<\/span><\/p>\n

2) 6341\/III raqam ostida. Yig\u02bbma qo\u02bblyozmada uchta asar jamlangan bo\u02bblib, umumiy hajmi 296 varaq. Qo\u02bblyozma sharqona uslubda muqovalangan bo\u02bblib, karton muqova ustiga yashil qog\u02bboz yopishtirilgan. Muqovada shams va lola medalonlari bor. Qog\u02bboz o\u02bblchami 29×15 sm. Matn o\u02bblchami 22x11sm. Har bir varaq 27 satrdan iborat. Qog\u02bbozi sariq rangli, qalin sharq qog\u02bbozi. Xati \u2013 nasx. Varaqlar sharqona uslubda raqamlangan. Poygirlar mavjud. Ko\u02bbchiruvchisi noma\u02bclum. Qo\u02bblyozma 1211\/1796 yilda Muhammad Aziz ibn Xudayor tomonidan vaqf qilingan. Qo\u02bblyozmaning har to\u02bbrt varag\u02bbiga bitta qo\u02bbyilgan muhr bundan dalolat beradi.<\/span><\/p>\n

Mazkur yig\u02bbma qo\u02bblyozma tarkibida quyidagi asarlar mavjud:<\/span><\/p>\n

a) Abu-l-Lay\u01d2 Nasr ibn Muhammad ibn Ahmad ibn Ibrohim Samarqandi (301\/913 \u2013 375\/985 y.)ning\u00a0\u00abBuston al-orif<\/em>i<\/em>n\u00bb<\/em>\u00a0asari. Asar 1b<\/sup>-77a<\/sup>\u00a0varaqlarda joylashgan.<\/span><\/p>\n

b) Ahmad ibn Muhammad ibn Abu Bakrning\u00a0\u201cXizonat al-fatovo\u201d<\/em>\u00a0asari. Asar 80a<\/sup>-229b<\/sup>\u00a0varaqlarda joylashgan.<\/span><\/p>\n

v) Muhammad ibn Mahmud Ustrushaniyning\u00a0\u201cal-As\u02bcila va-l-ajviba\u201d<\/em>\u00a0asari. Asar 230a<\/sup>-296b<\/sup>\u00a0varaqlarda joylashgan. Nuqsonli nusxa: oxiri yo\u02bbq.<\/span><\/p>\n

3) 2533\/III raqam ostida. Mazkur yig\u02bbma qo\u02bblyozmada beshta asar jamlangan. Qo\u02bblyozmaning umumiy hajmi 258 varaq. Qo\u02bblyozma sharqona uslubda muqovalangan, karton muqova ustiga to\u02bbq yashil rang qog\u02bboz yopishtirilgan. Muqovada romb shaklidagi bitta katta va ikkita kichkina medalonlar bor. Qog\u02bbozi oq rang, qalin Xitoy qog\u02bbozi. Qog\u02bboz o\u02bblchami 20×12 sm. matn o\u02bblchami 15,3×7,3 sm. Har bir varaqda 19 satr bor. Qo\u02bblyozma Jaloluddin nomli shaxs tomonidan vaqf qilingan. Bu haqda qo\u02bblyozmadagi har bir asar boshida qo\u02bbyilgan muhr dalolat beradi. Qo\u02bblyozma 1230\/1815 yil 27 sentyabrda Abdulloh Balxiy nomli xattot tomonidan ko\u02bbchirib tugatilgan.<\/span><\/p>\n

Mazkur yig\u02bbma qo\u02bblyozma tarkibida quyidagi asarlar mavjud:<\/span><\/p>\n

a) Muhammad Chalabiy Barakiy Rumiyning\u00a0\u00abRisolat arkon a<\/em>s<\/em>\u2013<\/em>s<\/em>alot\u00bb<\/em>\u00a0asari. Asar 1a<\/sup>-19b<\/sup>\u00a0varaqlarda joylashgan.<\/span><\/p>\n

b) Abdulxoliq G\u02bbijduvoniyning\u00a0\u00abManoqib xoja Yus<\/em>u<\/em>f al-<\/em>H<\/em>amadon<\/em>iy<\/em>\u00bb<\/em>\u00a0asari. Asar 20a<\/sup>-36b<\/sup>\u00a0varaqlarda joylashgan.<\/span><\/p>\n

v) Muhammad ibn Mahmud Ustrushaniyning\u00a0\u201cal-As\u02bcila va-l-ajviba\u201d<\/em>\u00a0asari. Asar 38b<\/sup>-158b<\/sup>\u00a0varaqlarda joylashgan. Bu qism ma\u02bclum kodikologik xususiyatlarga ega: Siyohi qora, \u201cso\u02bbradi\u201d, \u201cjavob berdi\u201d, \u201cdedi\u201d va ba\u02bczi bir so\u02bbzlar ustiga qizil chiziq tortilgan. Masalalar nomi ham qizil siyoh bilan yozilgan.<\/span><\/p>\n

g)\u00a0\u00abMuntaxab katoib a\u02bclom al-axyor min fuqahoi ma<\/em>z<\/em>hab an-Nu\u02bcmon al-muxtor\u00bb<\/em>\u00a0asari. Bu asar Mahmud ibn Sulaymon Kafavi (vaf. 990\/1582-83 y.)ning\u00a0\u00ab<\/em>Katoib a\u02bclom al-axyor min fuqahoi mazhab an-Nu\u02bcmon al-muxtor\u00bb<\/em>\u00a0asaridan olinib, (muntaxab) saylanma asarga aylantirilgan.\u00a0\u00abMuntaxab katoib a\u02bclom al-axyor min fuqahoi ma<\/em>z<\/em>hab an-Nu\u02bcmon al-muxtor\u00bb<\/em>\u00a0asarining muallifi ko\u02bbchiruvchi bo\u02bblishi ehtimol. Asar 160a<\/sup>-199a<\/sup>\u00a0varaqlarda joylashgan.<\/span><\/p>\n

d)\u00a0\u00abMuntaxab\u00a0<\/em>t<\/em>abaqot al-<\/em>h<\/em>anaf<\/em>i<\/em>ya\u00bb<\/em>\u00a0asari. Bu asar Abdulqodir ibn Abi-l-Vafo al-Qurashiy (vaf. 775\/1373 y.)ning \u201cTabaqat al-hanafiya\u201d asaridan (muntaxab) olinib, saylanma asarga aylantirilgan. \u201cMuntaxab tabaqot al-hanafiya\u201d asarining muallifi noma\u02bclum. Asar 201a<\/sup>-258b<\/sup>\u00a0varaqlarda joylashgan.<\/span><\/p>\n

\u201cAl-As\u02bcila va-l-ajviba\u201d asarining ilmiy-tanqidiy matnini tuzish uchun O\u02bbzR FA SHI.da \u2116 3109\/I, 6341\/III va 2533\/III raqamlari ostida saqlanayotgan nusxalaridan foydalanildi. Foydalanilgan nusxalar matnda shartli ravishda quyidagicha belgilandi:<\/span><\/p>\n

    \n
  1. Qo\u02bblyozma \u2013 3109\/I, Farid ibn Mahmud ibn Muhammadshoh ibn Hasan al-Jarzuvoniy ko\u02bbchirgan \u2013 (\u0627).<\/span><\/li>\n
  2. Qo\u02bblyozma \u2013 6341\/III, Ko\u02bbchiruvchisi noma\u02bclum \u2013 (\u0628).<\/span><\/li>\n
  3. Qo\u02bblyozma \u2013 2533\/III, Abdulloh Balxiy ko\u02bbchirgan \u2013 (\u062c) .<\/span><\/li>\n<\/ol>\n

    Ilmiy-tanqidiy matn tuzishda quyidagi tamoyillarga amal qilindi.<\/span><\/p>\n

    \u2013 Ilmiy-tanqidiy matnni tuzishda bizga Farid ibn Mahmud ibn Muhammadshoh ibn Hasan Jarzuvoni tomonidan (785\/1383) ko\u02bbchirilgan\u00a0(<\/strong>\u0627<\/strong>)\u00a0<\/strong>nusxa asosiy tayanch bo\u02bbldi. Tanqidiy matnda bu qo\u02bblyozmaning hamma xususiyati saqlandi. Matndagi har bir fatvo boshqa ikki qo\u02bblyozma bilan solishtirildi, ma\u02bcnoga oid farqlar ilmiy apparatda qayd etildi.<\/span><\/p>\n

    \u2013 Matnni tayyorlashda klassik arab va fors tillari imlo qoidalariga to\u02bbliq rioya qilindi.<\/span><\/p>\n

    \u2013 Biror nusxada fatvoning boshi bo\u02bblib, oxiri bo\u02bblmasa, iqtibosda<\/span><\/p>\n

    \u2026\u062c\u0627\u0621\u062a \u0647\u0630\u0647 \u0627\u0644\u0641\u0642\u0631\u0629 \u0641\u0649 (\u2026) \u0645\u062d\u0630\u0648\u0641\u0629 \u0627\u0644\u0642\u0633\u0645 \u0627\u0644\u0627\u062e\u064a\u0631 \u0648\u0647\u0648: jumlasidan so\u02bbng tushib qolgan qismi to\u02bbliq berildi.<\/span><\/p>\n

    \u2013 Nusxalarda jumla orasida tushib qolgan joylar matnda tiklanib, iqtibosda \u0644\u0645 \u062a\u0648\u062c\u062f \u0641\u0649 \u2026 \u00a0jumlasidan so\u02bbng noqis nusxaning shartli belgisi qo\u02bbyildi.<\/span><\/p>\n

    \u2013 Biror nusxada muayyan fatvo to\u02bblaligicha tushib qolgan bo\u02bblsa, iqtibosda\u00a0 \u0644\u0645 \u062a\u0648\u062c\u062f \u0647\u0630\u0647 \u0627\u0644\u0641\u0642\u0631\u0629 \u0641\u0649 \u2026 \u00a0jumlasidan so\u02bbng noqis nusxaning shartli belgisi qo\u02bbyildi.<\/span><\/p>\n

    \u2013 Nusxalarda turlicha sinonim so\u02bbzlar qo\u02bbllangan bo\u02bblsa, ular ichidan eng maqbuli matnga kiritilib, qolganlari esa iqtibosda ko\u02bbrsatildi.<\/span><\/p>\n

    \u2013 Nusxalarda bir jumladagi so\u02bbz turlicha kelgan bo\u02bblsa, ular orasidan jumla ma\u02bcnosiga to\u02bbla mos keladigani olinib, xato deb topilgani iqtibosga tushirildi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy murojaat qilgan faqihning ismini matnda qoraytirib, iqtibosda u haqida to\u02bbliq ma\u02bclumot berildi.<\/span><\/p>\n

    \u2013 Majduddin al-Ustrushaniy ba\u02bczan faqihlarning nisbalariga murojaat qilgan, ularni matnda qoraytirib, iqtibosda nisba sohibining to\u02bbliq ismi sharifi berildi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy ba\u02bczi joylarda faqihlarning laqablari bilan murojaat qilgan. Berilgan ushbu laqab sohibini aniqlab matnda qoraytirib, iqtibosda esa laqab sohibi haqida to\u02bbliq ma\u02bclumot berildi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy ba\u02bczi bir joylarda faqihga murojaat qilayotganda \u201ckitob sohibi\u201d deb murojaat qiladi. Matnda \u201ckitob sohibi\u201d jumlasini qoraytirib, iqtibosda esa faqihning ismi sharifi haqida to\u02bbliq ma\u02bclumot berildi.<\/span><\/p>\n

    \u2013 Majduddin al-Ustrushaniy ba\u02bczi bir joylarida faqihning kunyasi bilan murojaat qiladi. Matnda faqih kunyasini qoraytirib, iqtibosda u haqida to\u02bbliq ma\u02bclumotlar berildi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy murojaat qilgan ba\u02bczi bir faqihlar bizda mavjud bo\u02bblgan biografik manbalarda topilmadi. Matnda faqih nomi qoraytirilib, iqtibosda \u0644\u0645 \u0646\u0639\u062b\u0631 \u0639\u0644\u0649 \u062a\u0631\u062c\u0645\u062a\u0647 \u0641\u0649 \u0627\u0644\u0645\u0635\u0627\u062f\u0631 \u0627\u0644\u062a\u0649 \u062a\u062d\u062a \u0623\u064a\u062f\u064a\u0646\u0627 \u00a0(Tasarrufimizdagi manbalarda uning tarjimai holi uchramadi) jumlasi bilan izohlandi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy Abu Hanifaga arab tilidagi jumlasida murojaat qilganda \u0623\u0628\u0648 \u062d\u0646\u064a\u0641\u0629 \u00a0deb, ba\u02bczi bir fors tilidagi jumlalarda \u0627\u0645\u0627\u0645 \u0627\u0639\u0638\u0645 \u00a0deb murojaat qiladi. Bu ikki holatda ham matnda iborani qoraytirib, iqtibosda alloma haqida to\u02bbliq ma\u02bclumot berildi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy Burhonuddin Marg\u02bbinoniyga murojaat qilganda unga \u0634\u064a\u062e \u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u0628\u0631\u0647\u0627\u0646 \u0627\u0644\u062f\u064a\u0646 \u00a0yoki \u0634\u064a\u062e \u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u00a0yoki \u0634\u064a\u062e \u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u0647\u0630\u0627 \u00a0deb murojaat qiladi. Matnda shu iboralar qoraytirilib, iqtibosda faqih haqida to\u02bbliq ma\u02bclumot berildi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy otasining fikrlariga murojaat qilganda \u0648\u0627\u0644\u062f\u0649 \u00a0yoki \u0648\u0627\u0644\u062f\u0649 \u062c\u0644\u0627\u0644 \u0627\u0644\u062f\u064a\u0646 \u00a0iborasini ishlatadi. Matnda mazkur iboralar qoraytirilib, iqtibosda otasi haqida to\u02bbliq ma\u02bclumotlar berildi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy ba\u02bczi bir faqihlarning o\u02bbz zamonasida mashhur bo\u02bblgan nomi bilan murojaat qiladi. Matnda faqihning mashhur bo\u02bblgan nomi qoraytirilib, iqtibosda uning asl ism sharifi to\u02bbliq berildi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy murojaat qilgan manbalar matnda qoraytirilib, iqtibosda esa asar muallifi va kitob haqida qisqacha ma\u02bclumot berildi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy murojaat qilgan Qur\u02bcon oyatlari matnda qavs ichida yozilib, qoraytirilib, iqtibosda esa qaysi suraga taalluqli ekani berildi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy murojaat qilgan hadislar matnda qo\u02bbshtirnoq ichiga olinib, iqtibosda ular olingan hadis manbalari ko\u02bbrsatildi.<\/span><\/p>\n

    \u2013 Majduddin Ustrushaniy murojaat qilgan ba\u02bczi bir hadislar tasarrufimizdagi hadis manbalarida uchramadi. Hadisni matnda qoraytirib, qo\u02bbshtirnoq ichida berildi.<\/span><\/p>\n

    Iqtibosda esa: \u0644\u0645 \u0646\u0639\u062b\u0631 \u0639\u0644\u0649 \u0647\u0630\u0627 \u0627\u0644\u062d\u062f\u064a\u062b \u0641\u0649 \u0627\u0644\u0645\u0635\u0627\u062f\u0631 \u0627\u0644\u062a\u0649 \u062a\u062d\u062a \u0623\u064a\u062f\u064a\u0646\u0627. \u00a0(tasarrufimizdagi manbalarda bu hadisni uchratmadik) jumlasi bilan izohlandi.<\/span><\/p>\n

    \u2013 Asarda tushunilishi qiyin bo\u02bblgan arablarning qadimiy so\u02bbzlariga iqtibosda manbalar asosida izohlar berildi.<\/span><\/p>\n

    \u2013 Asarda qadimiy fors tilidagi so\u02bbzlarga ilmiy adabiyotlardan foydalanib izohlar berildi.<\/span><\/p>\n

    \u2013 Asarda shunday fatvolar ham uchradiki, nusxalardagi javoblar bir-biriga zid. Masalan:(\u0628) \u00a0va (\u062c) nusxalarida\u0628\u0646\u0648\u0634\u0645 \u00a0desa, (\u0627) nusxasida esa\u0646\u0646\u0648\u0634\u0645 \u00a0tarzida berilgan. Yoki,(\u062c) \u00a0nusxasida\u064a\u0635\u062d tarzida yozilgan bo\u02bblsa(\u0627) \u00a0va (\u0628) nusxalarida\u0644\u0627 \u064a\u0635\u062d tarzida berilgan. Yoki,(\u062c) nusxasida \u0645\u0648\u062a\u0647 tarzida yozilgan bo\u02bblsa,(\u0627) \u00a0va(\u0628) \u00a0nusxalarida\u062d\u064a\u0648\u062a\u0647 tarzida berilgan. Shunday holatlarda asosiy matnga ikki nusxadagi javob olinib, qolganlari iqtibosga tushirildi.<\/span><\/p>\n

    \u2013 Biror nusxadagi qog\u02bboz teshilishi oqibatida yo\u02bbq bo\u02bblib ketgan jumlalar yordamchi nusxalar asosida matnda tiklandi. Iqtibosda jumlalar to\u02bbliq berilib, \u2026\u0647\u0630\u0627 \u0627\u0644\u0645\u0648\u0636\u0639 \u0645\u0646 \u0627\u0644\u0645\u062e\u0637\u0648\u0637\u0629 \u0633\u0627\u0642\u0637 \u0628\u0633\u0628\u0628 \u0627\u0646\u062f\u0631\u0627\u0633\u0647 \u0648\u0627\u062e\u062a\u0631\u0627\u0642\u0647 \u0641\u0649 \u00a0jumlasidan so\u02bbng noqis nusxaning shartli belgisi qo\u02bbyildi.<\/span><\/p>\n

    \u2013 Masalalar matnda katta shriftda yozilib, qoraytirilib, iqtibosda esa ushbu masalaning lug\u02bbaviy, istilohiy va fiqhiy ma\u02bcnolari ilmiy adabiyotlardan foydalangan holda berildi.<\/span><\/p>\n

    \u2013 Har bir fatvo boshidagi\u0633\u0626\u0644 \u00a0yoki\u0642\u0627\u0644 \u0648\u0643\u062a\u0628\u062a \u00a0yoki\u0623\u062c\u0648\u0628\u0629 \u00a0yoki\u0642\u0644\u062a \u0648\u0630\u0643\u0631 kabi so\u02bbzlar qoraytirilib, yangi qatordan xat boshi qilib yozildi.<\/span><\/p>\n

    \u2013 Matn tuzishda jumla tuzish imloviy qoidalarigi to\u02bbliq amal qilindi. Ya\u02bcni matnda undov, so\u02bbroq, ikki nuqta, vergul va nuqta kabilar qo\u02bbyildi.<\/span><\/p>\n

    Shuningdek, ilmiy-tanqidiy matn boshida Majduddin Muhammad ibn Mahmud Ustrushaniy va uning ilmiy merosi, faoliyati, matn tuzish tamoyillari va asarning qo\u02bblyozma nusxalari haqida to\u02bbliq ma\u02bclumot berildi. Asosiy matn tugaganidan so\u02bbng, o\u02bbrta asr arab manbalari asosida alloma tug\u02bbilgan Ustrushana mintaqasining tarixiy-geografik joylashuvi, uning shahar va qishloqlari va u yerdan yetishib chiqqan olimlar haqida ma\u02bclumotlar berildi. Bundan tashqari besh xil fihrist tuzildi. Tadqiqot doirasida mazkur asarning ilmiy-tanqidiy matni chop qilindi [3:370].<\/span><\/p>\n

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

      \n
    1. SVR. J. IV.<\/span><\/li>\n
    2. O\u02bbzR FA SHI.da Ustrushaniyning \u2116 3109\/I. raqam ostida saqlanayotgan \u201cal-As\u02bcila va-l-ajviba\u201d nomli asarini SVR. IV jild 213-214-betlarida Ustrushaniyning islom huquqshunosligiga doir \u201cMajmu\u02bcu-l-fatovo\u201d asari deb, shuningdek, O\u02bbzR FA SHI katalogining kartotekasida esa \u201cKitob al-fusul\u201d deb noto\u02bbg\u02bbri tavsiflangan.<\/span><\/li>\n
    3. Ustrushaniy Abu-l-Fath Muhammad ibn Mahmud ibn Husayn. Al-As\u02bcila va-l-ajviba. Muhaqqiq Muslim Rizqi Ato. \u2013 T.: Movarounnahr nashriyoti, 2017.<\/span><\/li>\n<\/ol>\n
      Muslim ATAYEV<\/strong><\/span><\/div>\n
      tarix fanlar nomzodi,<\/span><\/div>\n
      O\u02bbzbekiston xalqaro islom\u00a0akademiyasi doktaranti<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

      Jizzaxlik faqih Muhammad ibn Mahmud ibn Husayn ibn Ahmad Majduddin Ustrushaniy XII asr oxiri \u2013 XIII asrning birinchi yarmida Ustrushana mintaqasida (hozirgi Jizzax viloyati) yashab ijod qilgan, yuksak ilmiy salohiyati bilan fiqh ilmi rivojiga munosib hissa qo\u02bbshgan allomalardan biridir. Majduddin Ustrushaniyning ilmiy-ma\u02bcnaviy merosini \u201cKitobul fusul\u201d, \u201cJome\u02bc ahkomis sig\u02bbor\u201d, \u201cKurratul aynayn fi islohid dorayn\u201d, \u201cAl-Fatovo\u201d, \u201cAl-Kurud …<\/p>\n","protected":false},"author":1,"featured_media":20670,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\n\u201cAL-AS\u02bcILA VA-L-AJVIBA\u201dNING ILMIY TANQIDIY MATNINI TUZISH TAMOYILLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"\u201cAL-AS\u02bcILA VA-L-AJVIBA\u201dNING ILMIY TANQIDIY MATNINI TUZISH TAMOYILLARI\" \/>\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=20672&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cAL-AS\u02bcILA VA-L-AJVIBA\u201dNING ILMIY TANQIDIY MATNINI TUZISH TAMOYILLARI - 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