{"id":22520,"date":"2022-06-16T10:43:15","date_gmt":"2022-06-16T05:43:15","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=22520"},"modified":"2022-06-16T10:43:15","modified_gmt":"2022-06-16T05:43:15","slug":"moturidiya-kalom-maktabiga-oid-yangi-manbalar-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=22520&lang=oz","title":{"rendered":"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI"},"content":{"rendered":"

Movarounnahrda kalom ilmining rivojlanishida, shubhasiz buyuk mutakallim\u00a0Abu Mansur Moturidiy<\/strong>ning (vaf. 333\/944 y.) o\u02bbrni nihoyatda katta bo\u02bblgan. U yashagan davrga kelib (IX asrning oxiri \u2013 X asrning birinchi yarmi) islom dinida paydo bo\u02bbla boshlagan turli guruh va firqalarning soni ko\u02bbpayib ketgan edi. Bu hol imon-e\u02bctiqod masalalarida ko\u02bbplab ixtiloflarni keltirib chiqardi. Shunday guruhlardan biri mo\u02bbtaziliylar bo\u02bblib, ular aqidaviy masalalarni sharhlashda\u00a0naqliy dalillardan (Qur\u02bcon va hadis) aqliy\u00a0dalillarni ustun qo\u02bbyar edilar. Natijada salaf\u00a0hamda ahli hadis ulamolari orasida kalom\u00a0ilmiga nisbatan tanqidiy fikrlar paydo bo\u02bbla\u00a0boshladi. Mana shunday murakkab sharoitda ulug\u02bb\u00a0mutakallim Abu Mansur Moturidiy yetishib\u00a0chiqdi va vujudga kelgan muammoli vaziyatni\u00a0ilmiy asosda bartaraf etishda o\u02bbzining katta\u00a0hissasini qo\u02bbshdi. Shu tariqa Moturidiy\u00a0hanafiy mazhabi asoschisi\u00a0Abu Hanafaning<\/strong>\u00a0(699-767 y.) ta\u02bclimotiga suyangan holda o\u02bbziga xos kalom maktabini yaratdi. Lekin Moturidiy vafotidan keyin Movarounnahrda mazkur maktabning mavqei ma\u02bclum darajada susaya boshladi. Shuning uchun Moturidiydan keyin Movarounnahrda uning ta\u02bclimotini to\u02bbg\u02bbri talqin qilib keng targ\u02bbib qiladigan hamda asossiz fikr va tanqidlardan uni himoya qila oladigan bir guruh olimlarga zarurat sezila boshlagan edi.\u00a0<\/span><\/p>\n

Manbalarda yozilishicha, Abu Mansur Moturidiy asli Samarqandning\u00a0Moturid<\/strong>\u00a0(Moturit) qishlog\u02bbida tug\u02bbilgan, to\u02bbliq ismi\u00a0Abu Mansur Muhammad ibn Muhammad ibn Mahmud Hanafiy Moturidiy Samarqandiy<\/strong>dir. U\u00a0Abu Bakr Juzjoniy<\/strong>dan hanafiy fiqhini, an\u02bcanaviy islom mezonlari va uni atroflicha qamrab olish, izchil tahlil qilish, aqlan fikr yuritib, ilohiyot borasida munozaralar olib borishni esa Abu Nasr Iyodiydan o\u02bbrganadi.<\/span><\/p>\n

\u00a0Yevropa va Turkiya olimlari [1; 5; 6; 14; 18; 20; 25] tomonidan kalom ilmi tarixiga oid ko\u02bbplab tadqiqotlar amalga oshirilgan bo\u02bblsada, Markaziy Osiyo hududida ushbu soha bo\u02bbyicha hali yetarli ishlar amalga oshirilgani yo\u02bbq edi. Birinchidan\u00a02000<\/strong>\u00a0yilda Ulrix Rudolfning Abu Mansur Moturidiy ilmiy merosiga oid tadqiqoti rus va o\u02bbzbek tiliga tarjima qilingani [19] ushbu sohada o\u02bbzbekistonlik tadqiqotchilarning faoliyati rivojiga turtki bo\u02bblgan bo\u02bblsa, ikkinchidan\u00a02000<\/strong>\u00a0yilda Imom Moturidiy tavalludining\u00a01130\u00a0<\/strong>yilligi O\u02bbzbekistonda keng nishonlanishi unga bo\u02bblgan qiziqishni yanada oshirdi. Unga qadar O\u02bbzbekistonda madrasa \u00a0mudarisslari, madrasalarda tahsil olgan katta ulamolar, hatto masjid imomlari Moturidiy shaxsi haqida biron bir ma\u02bclumotga ega emas ekanliklari bilinib qoldi. Lekin shuni alohida ta\u02bckidlab o\u02bbtish darkorki, ular Moturidiylik e\u02bctiqodini\u00a0\u201cImom A\u02bczam e\u02bctiqodi\u201d<\/strong>\u00a0yoki\u00a0\u201cAhli sunna val jamoa e\u02bctiqodi\u201d<\/strong>\u00a0sifatida bilar edilar.\u00a0<\/span><\/p>\n

Abu Mansur Moturidiyning hayoti Samarqandda ilohiyot ilmi rivojining keyingi davriga to\u02bbg\u02bbri keladi. Bu paytda shaharda bir necha e\u02bctiborli mutakallimlar guruhi faoliyat ko\u02bbrsatayotgan bo\u02bblib, ular orasida donishmandlar (hukamo) guruhiga mansub Abulqosim Hakim Samarqandiy ijodiga qiziqish katta edi. Ikkinchi guruhda\u00a0Abu Bakr Juzjoniy<\/strong>\u00a0maktabi namoyandalari \u2013\u00a0Abu Abdulloh ibn Abu Bakr Juzjoniy<\/strong>,\u00a0Abu Mansur Moturidiy<\/strong>,\u00a0Abulhasan Rustufag\u02bbniy,<\/strong>\u00a0Abu Salama Samarqandiy<\/strong>lar bor edi. Uchinchi guruhni esa iyodiylar sulolasi vakillari \u2013\u00a0Abu Nasr Iyodiy<\/strong>, uning farzandlari\u00a0Abu Ahmad<\/strong>\u00a0va\u00a0Abu Bakr Iyodiy<\/strong>lar tashkil etardi. Bu guruhlar o\u02bbrtasidagi bahslar turli ko\u02bbrinishlarda namoyon bo\u02bbldi va bu kalom ilmi rivojiga ijobiy ta\u02bcsir etdi.\u00a0<\/span><\/p>\n

Ma\u02bclumki, kalom ilmida mutakallimlar mavqeini belgilashda ularning ijtimoiy- siyosiy masalalardagi qarashlari muhim o\u02bbrin tutgan. Hakimlar davlat bilan hamkorlikni rad etmay, uning vakillari bilan birga faoliyat ko\u02bbrsatganlar. Masalan, Abulqosim Hakim Samarqandiyning\u00a0\u201cKitob as-savod al-a\u02bczam\u201d<\/strong>\u00a0asari somoniylar taklifi asosida yozilgan va bu kitobdan o\u02bbsha davrda Movarounnahrda asosiy qo\u02bbllanma sifatida foydalanilgan.\u00a0<\/span><\/p>\n

Gap shundaki, islomga yangi o\u02bbtgan mintaqa- larda ya\u02bcni Movarounnahrda ilohiyot borasida turli masalalar vujudga keldiki, bu juda keskin tus oldi. Chunki mazkur hududdagi turk yoki sug\u02bbd uchun islom ahkomlari va talablariga javob berishga tayyor emas edi. Bu esa oxir oqibatda bir qator isyonlarga ham olib keldi. Bularning barchasi Movarounnahrda kelgusida mustaqil ilohiyot an\u02bcanalari vujudga kelishi uchun yetarli zamin tayyorladiki, natijada nisbatan ko\u02bbp sonli diniy muhit yuzaga keldi.\u00a0<\/span><\/p>\n

Mana shunday sharoitda uning ta\u02bclimoti bilan batafsil tanishib, bu ta\u02bclimotning mazmun-mohiyatini teran anglagan izdoshlari, nasafiylar sulolasidan va boshqa sulolalardan yetishib chiqqan yirik mutakallim\u00a0Abu-l-Yusur Pazdaviy<\/strong>\u00a0(vaf. 1099 y.),\u00a0Abu-l-Muin Nasafiy<\/strong>\u00a0(vaf. 1114 y.),\u00a0Saffor Buxoriy\u00a0<\/strong>(vaf. 1134 y.),\u00a0Abu Xafs Najimiddin Umar Nasafiy<\/strong>\u00a0(vaf. 1142 y.),\u00a0Ali ibn Usmon O\u02bbshiy<\/strong>\u00a0(vaf. 1173 y.),\u00a0Sabuniy Buxoriy<\/strong>\u00a0(vaf. 1184 y.),\u00a0Umar Hanafiy<\/strong>\u00a0(vaf. 1200 y.)lar Imom Moturidiy ta\u02bclimotini davom ettirib, uni yanada rivojlantirishdi.\u00a0<\/span><\/p>\n

Movarounnahr kalom maktabini shakllanishida va taraqqiy ettirishda Samarqand ilmiy muhitini ham alohida o\u02bbrni bor. Ushbu kalom maktabining taraqqiyotini\u00a0uch davrga<\/strong>\u00a0bo\u02bblib o\u02bbrganish mumkin.<\/span><\/p>\n

1) Moturidiygacha bo\u02bblgan davri (IX).\u00a0<\/i><\/span><\/p>\n

2) Moturidiy va uning safdoshlari davri (X).\u00a0<\/i><\/span><\/p>\n

3) Qayta tiklanish davri (XI-XII).<\/i>\u00a0<\/span><\/p>\n

Birinchi davrda yuksak martabali va nufuzli hanafiya olimlarining xizmatlari katta bo\u02bbldi. Dastlabkilaridan, hanafiylar orasida mashhur bo\u02bblgan\u00a0\u201cKitob al-alim va-l-mutaallim\u201d<\/strong>\u00a0(\u201cUstoz va shogird kitobi\u201d) asarining muallifi\u00a0Abu Muqotil Samarqandiy<\/strong>\u00a0(vaf. 823 y.) nomi tilga olinadi. Uning asari hanafiya an\u02bcanasi yo\u02bblidagi kalom ilmining eng dastlabki qadamlarini kuzatish imkonini beradi. Chunki u ustoz qarashlarini aniq yetkazish va tushuntirib berishga intilgan. Ushbu asar o\u02bbquvchi (muallifni o\u02bbzi) va ustoz (Abu Hanifa) o\u02bbrtasidagi savol-javob tariqasida tuzilgan.\u00a0<\/span><\/p>\n

Movarounnahr kalom maktabiga zamin tayyorlashda\u00a0Abu Bakr Muhammad ibn Yamon Samarqandiy<\/strong>ning (vaf. 881-82 y.) ham alohida o\u02bbrni bor. Uning hayoti Samarqand shahrida kechgan. Movarounnahrlik mutakallimlardan olimning hayoti tafsilotlariga nisbatan, asarlari bizgacha yetib kelganligi bilan farqlanib turadi. Abu Bakr qalamiga mansub\u00a0\u201cKitob al-anvor\u201d\u00a0<\/strong>(\u201cZiyo kitobi\u201d),\u00a0\u201cKitob al-i\u02bctisom\u201d<\/strong>\u00a0(\u201cO\u02bbzaro bog\u02bblanish kitobi\u201d),\u00a0\u201cKitob maolim ad-din\u201d<\/strong>\u00a0(\u201cDinni bildiruvchi asar\u201d) kabi asarlarni ko\u02bbrsatib o\u02bbtish mumkin. Olimning yana bir asari\u00a0\u00a0\u201cKitob ar-radd ala-l- karromiya\u201d<\/strong>\u00a0(\u201cKarromiylarga raddiya kitobi\u201d) deb atalgan bo\u02bblib, bu asar ham ilohiyot masalalariga oiddir. Bu asarni Muhammad Samarqandiy yashagan davrda shaharda ma\u02bclum mavqega ega bo\u02bblgan karromiylar ta\u02bclimotiga qarshi yozilgan raddiya asarlari qatoriga kiritsa bo\u02bbladi.\u00a0<\/span><\/p>\n

Ushbu maktab rivoji uchun o\u02bbz hissasini qo\u02bbshgan yana bir sermahsul olim\u00a0Abu Muti Makhul ibn Fazl Nasafiy<\/strong>\u00a0(vaf. 930 y.) dir. O\u02bbqimishli oila vakili bo\u02bblgan olim zakovatli olimlar sulolasi asoschisi edi. Mazkur sulola uch avlod vakillari moturidiyarivojiga katta hissa qo\u02bbshdilar. Ulardan\u00a0Abu-l Muin Nasafiy<\/strong>\u00a0o\u02bbzini eslab o\u02bbtish kifoyadir.\u00a0Makhul an-Nasafiy<\/strong>\u00a0o\u02bbz davri ilohiyotida asosiy o\u02bbrinlardan birini egallagan bo\u02bblsa-da, lekin manbalarda uning hayoti haqidagi ma\u02bclumotlar deyarli uchramaydi. U\u00a0\u201cKitob ash-shuo\u02bb\u201d<\/strong>\u00a0(\u201cNur kitobi\u201d),\u00a0\u201cKitob al-lu\u02bcluyot\u201d<\/strong>\u00a0(\u201cDurdonalar haqidagi kitob\u201d),\u00a0\u201cal-Radd ala ahl al-bid\u02bca\u201d<\/strong>\u00a0(\u201cBidat ahliga radiya\u201d) \u00a0nomli asarlarning muallifidir. Uning uchinchi asari\u00a0\u201car-Radd ala ahl al-bid\u02bca\u201d<\/strong>\u00a0(\u201cBid\u02bcatchi, adashgan va adashtiruvchi firqalarga raddiyalar kitobi\u201d) bevosita ilohiyot sohasiga aloqador bo\u02bblib, muallif zamondoshlari orasida keng tarqalgan [15]. Undagi ma\u02bclumotlar mazmundorligi va nihoyatda aniqligi bilan ushbu fan sohasidagi birinchi darajali manba sifatida diqqatimizni o\u02bbziga jalb qiladi.\u00a0<\/span><\/p>\n

Ikkinchi davr\u00a0Hakim Samarqandiy<\/strong>\u00a0(vaf. 953 y.) Movarounnahr ilohiyot maktabi rivojida muhim o\u02bbrin tutadi [20: 606]. U kalom bilan bir qatorda boshqa diniy ilmlar bilimdoni sifatida e\u02bctirof etilganligi uning mamlakat qozisi lavozimini egallaganligidan ko\u02bbrinadi. U Moturidiy bilan birgalikda Samarqandda\u00a0Abu Nasr Iyodiy<\/strong>dan ta\u02bclim olgan. Uning hanafiylar orasida mashhur\u00a0\u201cKitob as-savod al-a\u02bczam\u201d<\/strong>\u00a0(\u201cKitob aksariyat halq\u201d) asari Movarounnahr ilohiyot tarixida asosiy o\u02bbrinlardan birini egallaydi. Asar\u00a0902\u00a0<\/strong>yil amir\u00a0Ismoil ibn Ahmad Somoniy<\/strong>\u00a0(892-907) buyrug\u02bbiga muvofiq yozib tugatilgan. Ushbu asar\u00a0Nux ibn Mansur<\/strong>\u00a0(976-997) davriga kelib fors tiliga ham tarjima qilingan.\u00a0<\/span><\/p>\n

Abul Muin an-Nasafiy Moturidiy vafotidan so\u02bbng uning qabri ustiga quyidagi maqtov so\u02bbzlarini yozdirishga buyruq berganini rivoyat qilgan:\u00a0\u201cUshbu qabr ilmlarni o\u02bbz nafaslarigacha qamrab olgan, uni tarqatishda ko\u02bbp zahmatlar chekkan, u qoldirgan meros ko\u02bbp madh qilingan va o\u02bbzining umr daraxtidan ko\u02bbplab mevalar tera olgan ulug\u02bb zotning qabridir\u201d<\/i>[2].<\/span><\/p>\n

Movarounnahr kalom maktabi faoliyati borasida to\u02bbliqroq tasavvurga ega bo\u02bblish uchun bevosita Moturidiy va uning shogirdlari va ularning ilohiyot borasidagi yutuqlariga ham murojaat etish lozim.\u00a0<\/span><\/p>\n

XI-XII<\/strong>\u00a0asrlar hanafiy mutakallimlari moturidiya ta\u02bclimotini qayta tiklash jarayonida uning ijtimoiy qarashlarini aks ettiruvchi fikrlarini e\u02bctibordan chetda qoldirishadi. Keyinchalik Moturidiy fiqh va kalom masalalari bilan qiziqib, hanafiy mazhabi olimlaridan dars olib, o\u02bbz bilimini yuksaltiradi. Bu jarayonda ko\u02bbplab mashhur faqih va muhaddislar bilan muloqot va munozarada bo\u02bbladi, shu sohaga oid asarlar yozadi.\u00a0<\/span><\/p>\n

Mahmud ibn Sulaymon Kafaviy<\/strong>ning (vaf. 990\/1582 y.)\u00a0\u201cKatoib ul-a\u02bclom al-axyor fi taboqot fuqaho va mashoyix mazhab an-Nu\u02bcmon\u201d<\/strong>\u00a0(\u201cNu\u02bcmon mazhabiga mansub bo\u02bblgan taniqli alloma fakihlar va shayxlar haqidagi kitob\u201d) nomli asarida Abu Mansur Moturidiyning, qayerda va qachon vafot etgani hamda uning asarlari haqida ma\u02bclumot beradi. Muallif imom Moturidiyning\u00a0\u201cKitob\u00a0at-tavhid\u201d<\/strong>\u00a0(\u201cAllohning yakkayu yagonaligi borasidagi kitob\u201d),\u00a0\u201cKitob al-maqomat\u201d, \u201cKitob rad avomil lil adila lil Ka\u02bcbiy\u201d<\/strong>\u00a0(\u201cKa\u02bcbiy zalolatlarining boshlanishini rad qilishga bag\u02bbishlangan kitob\u201d),\u00a0\u201cKitob bayon va hum ul-mu\u02bctazila\u201d<\/strong>\u00a0(\u201cMu\u02bctazila g\u02bbavg\u02bbolari va undan qo\u02bbrqmaslik haqidagi kitob bayoni\u201d),\u00a0\u201cTa\u02bcvilot al-Qur\u02bcon\u201d<\/strong>\u00a0(\u201cQur\u02bcon ta\u02bcvili\u201d) kabi asarlarini sanab o\u02bbtadi.\u00a0\u201cTa\u02bcvilot al-Qur\u02bcon\u201d<\/strong>\u00a0asarining\u00a02<\/strong>\u00a0ta nusxasi O\u02bbzbekiston Respublikasi Fanlar akademiyasining Abu Rayhon Beruniy nomidagi Sharqshunoslik instituti qo\u02bblyozmalar fondida\u00a0\u2116 5126<\/strong>\u00a0va\u00a0\u21165127<\/strong>\u00a0raqamlari ostida saqlanadi.\u00a0<\/span><\/p>\n

Toshkent fondidagi\u00a0\u2116\u00a05126<\/strong>\u00a0raqami ostidagi nusxasi asarning ikkinchi jildidir. Qo\u02bblyozma asarning bir qismi\u00a0LXII-CXIV<\/strong>\u00a0suralar ta\u02bcvilini o\u02bbz ichiga oladi. Qo\u02bblyozmaning\u00a0171a<\/strong>\u00a0sahifasida\u00a0bu asar\u00a0Xoja Muhammad Porso<\/strong>\u00a0kutubxonasida saqlanganligi to\u02bbg\u02bbrisida belgi bor. Unda jumladan shunday deyiladi:\u00a0\u201cUshbu kitob Buxoro shahrining Kuyi Dixqon manzilidagi kutubxonaga Alloh bandasi Muhammad al-Xofizi al-Buxoriy tomonidan vaqf qilingan\u201d.<\/i>\u00a0<\/span><\/p>\n

E\u02bctiborli jihati \u2013 yuqorida tilga olingan bu qo\u02bblyozma\u00a0\u201cKitob at-ta\u02bcvilot\u201d<\/strong>ning hozirgi kunga qadar dunyodagi eng qadimiy nusxasi bo\u02bblib turibdi. Mazkur nusxaning tavsifi SVR [22]ga\u00a0kiritilmagan edi va u ilk bor maqola muallifi (Sh.Z) tomonidan ilmiy muomalaga kiritildi [11: 66-73] .<\/span><\/p>\n

Bu qo\u02bblyozma\u00a0529\/1134-35<\/strong>\u00a0yilda ko\u02bbchirilgan. Buxoro jome\u02bc masjidida qabul qilinib, tahrir etilgan (Qubila va suhhiha fi masjidi ja\u02bbmi al-Buxara).\u00a0<\/span><\/p>\n

\u201cKitob at-ta\u02bcvilot\u201d asarining yana bir nusxasi\u00a05127 inv<\/strong>. raqami ostida saqlanadi. Bu nusxa asarning oxirgi jildidir. Nasx yozuvida ko\u02bbchirilgan bu nusxa\u00a0294<\/strong>\u00a0varaqdan iborat. Muqovaning yuzida bir bo\u02bblak qadimiy qog\u02bbozga\u00a0\u201cKitob at-ta\u02bcvilot\u201d<\/strong>\u00a0so\u02bbzlari yozilgan bo\u02bblib, yozuv yillar davomida eskirib, ko\u02bbz ilg\u02bbamaydigan darajaga kelib qolgan.\u00a0Qo\u02bblyozmaning boshlang\u02bbich varag\u02bbidagi (1a) yuqori satrda\u00a0\u201cTafsiri shayx Abu Mansur al-Moturidiy\u201d<\/strong>\u00a0deb yozilgan. Shu sahifaning quyirog\u02bbida shunday yozuvlar bor:\u00a0\u201cBu oxirgi daftar buyuk imom, zohid, hidoyat yo\u02bbli imomi, ahli sunna va jamoa raisi shayx Abu Mansur Muhammad ibn Muhammad ibn Mahmud al-Moturidiydan naql qilingan\u201d. Varaqning chap tarafiga \u201cMuhammad ibn Muhammad ibn Nasr al- Hofiz al-Buxoriy mulki\u201d<\/i>\u00a0deb yozib qo\u02bbyilgan.\u00a0<\/span><\/p>\n

Ikki nusxa ham mashhur Xoja Muhammad Porsoning kutubxonasiga tegishli bo\u02bblgan [21: 17-41].\u00a0<\/span><\/p>\n

Shu fondning o\u02bbzida\u00a0\u201cKitob at-ta\u02bcvilot\u201d<\/strong>\u00a0asarining mashhur hanafiy fiqh olimi\u00a0Alouddin Samarqandiy<\/strong>\u00a0[5: 640] tomonidan yozilgan sharhi ham mavjud bo\u02bblib, uning nusxalari\u00a0\u2116 3249<\/strong>\u00a0va\u00a0\u2116 3155<\/strong>\u00a0raqamlari ostida saqlanadi. Bularning ham har ikkisi\u00a0Xoja Muhammad Porso<\/strong>\u00a0kutubxonasidandir. Bu nusxalarning biri (\u2116 3249), ayniqsa, qimmatlidir. Uning eng diqqatga sazovor joyi \u2013 uning sarvarag\u02bbidir (1a).\u00a0<\/span><\/p>\n

Qo\u02bblyozmaning sarvarag\u02bbi shunday iboralar bilan boshlanadi:\u00a0\u201cAhl as-sunna raisi Abu Mansur al- Moturidiy \u2013 Alloh undan rozi bo\u02bblsin \u2013 hidoyat ilmi peshvosidan ash-shayx al-imom Hofiz ad-din Muhammad ibn Muhammad ibn Nasr al-Buxoriyga asarlar quyidagi isnod bilan yetib keldi: ash- shayx al-imom ar-Rabboniy, usul va furu\u02bc sohibi Shams ad-din Muhammad ibn Abd as-Sattor ibn Muhammad al-Imodiy al-Kardariy xabar qildi (Alloh uni rahmatiga va rizosiga yo\u02bbllasin), unga o\u02bbz navbatida ash-Shayx al-Imom Najm ad- din Abu Hafs Umar ibn Muhammad ibn Ahmad an-Nasafiy aytdi, ash-Shayx al-Imom al-qozi Abu Nasr Muhammad ibn Muhammad ibn al-Husayn ibn Abd al-Karim an-Nasafiy, u \u2013 otasidan, u \u2013 bobosidan, u esa \u2013 otasi \u02bbAbd al-Karimdan, u esa \u2013 ash-shayx, hidoyat yo\u02bbliga boshlovchi, ahl as-sunnaning raisi Abu Mansur Muhammad ibn Muhammad ibn Mahmud al-Moturidiy as- Samarqandiydan \u2013 Alloh uni rahmati va rizosi bilan qo\u02bbllasin \u2013 aytadi<\/i>\u201d, degan so\u02bbzlar bilan birinchi isnod matni tugaydi. Ikkinchi isnod\u00a0\u201cSharh Ta\u02bcvilot\u201d<\/strong>\u00a0dan bu birinchi daftarni shayx imom ar-rohib ahl as-sunna va jamoaning raisi Abu Mansur al-Moturidiydan \u2013 Alloh uning tavbasini qabul etib rahmati va rizosi bilan qo\u02bbllasin \u2013 ibn Ahmad as-Samarqandiy sharhlagan\u201d<\/i>\u00a0degan jumla bilan tugaydi.\u00a0<\/span><\/p>\n

Yuqoridagi izohda Moturidiy ta\u02bclimoti, asarlari o\u02bbz zamonasida keyingi davrlardagidek mashhur bo\u02bblmaganiga ishora bor. Bu asar dastlab\u00a0Abdulkarim Pazdaviy<\/strong>\u00a0(vaf. 999 y.) oilasi a\u02bczolari orasida naql etiladi.\u00a0XII<\/strong>\u00a0asrdan boshlab esa ulamolar orasida keng tarqala boshlaydi. Yana shuni ta\u02bckidlab o\u02bbtish joizki, Moturidiya\u00a0ta\u02bclimoti Samarqanddan Buxoroga yoyilishi tafsilotlarini ham shu manba asosida o\u02bbrganish mumkin.<\/span><\/p>\n

Manbalarga tayanib ish ko\u02bbrilsa, Moturidiyning shogirdlari haqida ma\u02bclumotlar talaygina. Lekin ularning barchasiga ham to\u02bbg\u02bbridan-to\u02bbg\u02bbri ishonish qiyin. Chunki bu ma\u02bclumotlarning mualliflari yashagan davrda Moturidiy shuhrat pog\u02bbonasiga\u00a0ko\u02bbtarilib bo\u02bblgan edi, shu bois nafaqat haqiqiy, balki soxta shogirdlar haqida ham ma\u02bclumotlar uchraydi. Bu esa o\u02bbz navbatida shogirdlar doira- sining kengayishiga olib keladi.\u00a0<\/span><\/p>\n

Mazkur tadqiqot doirasida ilk bor samarqandlik 5 mutakallim olimning asari tahlil etildi. Ularning birinchisi Imom Moturidiyning bevosita shogirdi\u00a0Abu-l-Hasan Ali ibn Said Rustufag\u02bbniy<\/strong>\u00a0(vaf. tax. 961 y.)ga tegishlidir. Uning\u00a0\u201cal-Favo\u02bcid\u201d<\/strong>\u00a0(\u201cFoydali narsalar\u201d) nomli asari Kashshiyning\u00a0\u201cMajmu\u02bc al-havodis va-n-navozil<\/strong>\u00a0(\u201cYangi va eski fatvolar majmuasi\u201d) asari ichida saqlanib, bizgacha yetib kelgan [4]. Shu vaqtgacha tadqiqotchilar e\u02bctiboridan chetda qolib kelgan bu asar\u00a070<\/strong>\u00a0varaq hajmni egallaydi.\u00a0<\/span><\/p>\n

Ikkinchi nodir manba Moturidiy zamondoshi\u00a0Abu Bakr Iyodiy<\/strong>\u00a0(X asr) qalamiga mansub.\u00a0\u201cAshr al-masoil al-Iyodiya min asl ad-din\u201d<\/strong>\u00a0(\u201c\u02bbIyodiylar din asoslari xususida o\u02bbnta masala\u201d) deb nomlanuvchi bu asar al-Xasiriyning (vaf. 1107 y.)\u00a0\u201cal-Xovi fi-l-fatovo\u201d<\/strong>\u00a0(\u201cEng maqbul fatvolar\u201d) asari ichida saqlangan [17].\u00a0<\/span><\/p>\n

Uchinchisi \u2013 \u201cBayan asl mazhab ahl as-sunna va-l-jamo\u02bba\u201d (\u201cAhl as-sunna va-l-jamo\u02bba mazhabi asillarini bayoni\u201d). Uning muallifi noma\u02bclum (anonim) bo\u02bblib qolmoqda. Bu kichik hajmli asar Moturidiy zamonida kalom ilmining rivoji yo\u02bbnalishlarini tadqiq etishda muhim ahamiyat kasb etadi.<\/span><\/p>\n

To\u02bbrtinchi manba sifatida\u00a0Ibn Yahyo<\/strong>\u00a0(X asr) ning\u00a0\u201cSharh jumal usul ad-din\u201d<\/strong>\u00a0(\u201cUsul ilmining\u00a0yig\u02bbindisi sharhi\u201d) asarining yagona qo\u02bblyozma nusxasi Istanbulda saqlanadi [12]. Bu asar Abu Salama Samarqandiyning\u00a0\u201cJumal usul ad-din\u201d<\/strong>\u00a0(\u201cUsul ilmining yig\u02bbindisi\u201d) kitobiga sharh tarzida yozilgan [3]. Ibn Yahyo Samarqandda kalom masalalari rivojlanishi bilan bir qatorda, ushbu shaharlik mutakallimlar hayoti tafsilotlari, ijtimoiy hayotda tutgan mavqelari haqida aniq ma\u02bclumotlar beradi. Ayniqsa, uning Moturidiy hayoti davrida Samarqandda ikki kalomiy maktab \u2013 Juzjoniya va Iyodiya mavjudligi haqidagi xabari tadqiqotimiz uchun g\u02bboyat muhim ma\u02bclumotdir.\u00a0<\/span><\/p>\n

Beshinchi manba: ilmiy izlanishlar natijasida al-Kosoniyning kam ma\u02bclum bo\u02bblgan bir asari\u00a0\u201cal-e\u02bctiqod lil-Kosoniy\u201d\u00a0\u0627\u0644\u0625\u0639\u062a\u0642\u0627\u062f \u0644\u0644\u0643\u0627\u0633\u0627\u0646\u0649<\/strong>(al-Kosoniy e\u02bctiqodiga oid risola) yoki yana bir nomi\u00a0\u201cal- Mu\u02bctamad fi-l-mu\u02bctaqod\u201d<\/strong>ni topishga muyassar bo\u02bbldik. Ushbu asar Parij milliy kutubxonasida\u00a0\u2116 825\/3<\/strong>\u00a0inventar raqami ostida saqlanadi. Umumiy hajmi\u00a04\u00a0<\/strong>varaqdan iborat (322a-325b). Asar hajm jihatidan kichik bo\u02bblsada, al-Moturidiy kalom maktabi borasida qimmatli ma\u02bclumot beradi [26]. Muallif asarda asosan kalom masalalariga to\u02bbxtalib, uni o\u02bbz izohlari bilan boyitadi. Kosoniy har bir kalom masalasiga Moturidiy qanday yondashganligini ko\u02bbrsatib, so\u02bbngra esa o\u02bbz\u00a0izohini keltiradi. Lekin ushbu asar muallif ko\u02bbchib o\u02bbtgan Suriyada keng tarqaldi. Alouddin Kosoniy qoldirgan ilmiy merosini tadqiq qilish alloma yashagan davrdagi Movarounnahr kalom tarixi, hanafiy mazhabining mavqei va ilmiy muhit haqida yanada chuqurroq ma\u02bclumot olish imkonini beradi[13].\u00a0<\/span><\/p>\n

Uchinchi davr Samarqand kalom maktabi tarixi bo\u02bbyicha qo\u02bbshimcha manba sifatida yaqin yillarda kashf etilib, nashr qilingan\u00a0Abu Hafs\u00a0Nasafiyning \u201cKitob al-qand fi zikri ulamo Samarqand\u201d<\/strong>\u00a0(Samarqand ulamolari haqida qand kitobi) asarini eslatish mumkin. Unda kalom ilmi sohasida o\u02bbz qarashlariga ega bo\u02bblgan bir necha guruh, jumladan, muhaddislar fikrlari keltiriladi. Bu manbaning ma\u02bclumotlari shu davrgacha Samarqand ilohiyoti tarixini o\u02bbrganishda inobatga olinmay kelganligini ta\u02bckidlash joiz.\u00a0<\/span><\/p>\n

IX asr ikkinchi yarmida<\/strong>\u00a0Samarqand kalom maktabi tarixida yangi bir tendensiya paydo bo\u02bbladi. U\u00a0Abu Sulaymon al-Juzjoniy<\/strong>\u00a0shogirdi Abu Bakr al-Juzjoniy va uning hanafiy o\u02bbquvchilari nomi bilan bog\u02bbliqdir. Ularning kalom sohasidagi asarlari bizgacha yetib kelmaganligi bois, mazkur fan rivojiga qo\u02bbshgan hissalari haqida biror fikr bildirish qiyin. Lekin mazkur maktab vakillari \u2013\u00a0Abu Mansur Moturidiy va Hakim Samarqandiy<\/strong>\u00a0ijodlari bilvosita ustozlarning bilim doiralari ancha keng va salmoqli bo\u02bblganligidan darak beradi.\u00a0<\/span><\/p>\n

Sharq biograf olimlar birinchi navbatda\u00a0X-XI<\/strong>\u00a0asrlarda Samarqandda yashab o\u02bbtgan barcha ulamolarga o\u02bbz nazarlarini qaratganlar. Kim bo\u02bblishidan qat\u02bci nazar o\u02bbsha davrda mazkur shaharda yashagan bo\u02bblsa, (albatta allomalardan) ilohiyot mavzusiga ozmi-ko\u02bbpmi qiziqish ko\u02bbrsatgan bo\u02bblsa va u Moturidiyning shogirdlari qatoridan joy olgan bo\u02bblishi ehtimoldan xoli emas. Ko\u02bbp hollarda mashhur allomalarni Moturidiy bilan bog\u02bblash ham uchraydi, lekin izchil o\u02bbrganilganda bunga hech qanday tarixiy asos yo\u02bbqligini ko\u02bbrish mumkin. Misol tariqasida\u00a0\u201cKitob as savod al-a\u02bczam\u201d<\/strong>\u00a0asari muallifi Hakim Samarqandiyning bir muncha keyin yozilgan manbalarda uni Imom Moturidiyning shogirdi qatoriga qo\u02bbyadilar. Ammo ilk davr manbalarida Hakim Samarqandiy Imom Moturidiyning shogirdi ekani tasdiqlanmaydi. Xuddi shunday holatni mashhur alloma Abu Lays Samarqandiyda ham kuzatish mumkin. Hakim Samarqandiyning fiqh va kalom ilmlariga bag\u02bbishlangan to\u02bbplamlari\u00a0X asrda Samarqandda yozilgan asarlarning aksariyatini tashkil etar edi. Shu bois ham uni ilk moturidiylar qatoriga kiritilgan, deb xulosa chiqarish mumkin. Biroq manbalarda Hakim Samarqandiy Samarqandning bosh qozisi lavozimini egallab turgan vaqtida Imom Moturidiy qabri ustiga tosh qo\u02bbydirishni buyurtirganligi haqida ma\u02bclumotlar bor[2]. Unda shunday so\u02bbzlar bitilgan:\u00a0\u201cBu (qabr) o\u02bbz aql-zakovati va tafakkuri bilan ko\u02bbplab ilmlarning yuksak cho\u02bbqqisini zabt etgan, u (ilm)larning dunyo bo\u02bbylab tarqalishida butun kuch quvvati va salohiyatini ayamay sarflagan, dinu diyonat sohasidagi asarlari unga mislsiz shonu-shavkat keltirgan, umri bo\u02bbyi insonlarga ilmning lazzatli mevasini ulashgan allomaning qabridir\u201d.<\/strong>\u00a0Darhaqiqat Moturidiy vafotidan so\u02bbng, Samarqandda joylashgan mashhur Chokardiza qabristoniga dafn etiladi. O\u02bbsha davrdagi taomulga ko\u02bbra bu qabristonga shahar ahli orasida e\u02bctiborga molik taniqli olimlar, ulamolar dafn etilardi.\u00a0<\/span><\/p>\n

Shu o\u02bbrinda yana bir muhim yozma manbalar turkimiga kiruvchi, ya\u02bcni yuqorida zikr etilgan Chokardiza qabristonidagi qayroqtoshdagi bitiklarni ham atab o\u02bbtshimiz lozim. Bu qayroqtoshdagi bitiklar moturidiyya kalom maktabi vakillari haqida muhim ma\u02bclumotlar berishi bilan ahamyatlidir. Moturidiyning ko\u02bbplab safdoshlari va shogirdlari ham shu joyga dafn etilganlar [9].\u00a0<\/span><\/p>\n

Uzoq yillar davomida O\u02bbrta Osiyoning ko\u02bbplab hududlarida qayroq toshlar qabrtosh sifatida ishlatilib kelingan. Chunki mazkur hududlarda u ko\u02bbp uchraydi va u alohida ishlov berishga muhtoj emas. Ammo ularni aksariyati Samarqand hududida uchraydi va ulardagi bitiklar ulkan mahorat bilan amalga oshirilgan. Bu borada tadqiqotlar ko\u02bbp bo\u02bblmasa-da, ularda turlicha yondashuvlar bor. Ayrimlari qayroq toshlardagi bitiklarni o\u02bbqib faqat shu bilan cheklangan bo\u02bblsa, ayrimlar toshlardagi bitiklarni o\u02bbqishda kamchiliklarga yo\u02bbl qo\u02bbyganlar. Tojikistonlik olima\u00a0Dodxudoyeva L.N.<\/strong>\u00a0o\u02bbzining\u00a0\u201cEpigraficheskiye pamyatniki Samarkanda XI-XIV vv\u201d<\/strong>\u00a0nomli kitobda\u00a0130<\/strong>\u00a0qayroq toshlarni chop etgan [7], Xashimov M. A. esa \u201cReligiozn\u044bye i duxovn\u044bye pamyatniki Sentralnoy Azii (kniga-atlas)\u201d [23] kitobida\u00a0100 ta<\/strong>\u00a0qayroq toshlarni yuqorida ko\u02bbrsatilgan manba asosida kiritgan. Imom Moturidiy maqbarasini tiklash jarayonida ko\u02bbplab faqih va ulamolarga mansub qabrtoshlar (qayroq toshlar) topilgani e\u02bctiborga molikdir. Ularning aksariyati qoraxoniylar davriga oid bo\u02bblib, ko\u02bbplab yangi ma\u02bclumotlar berishi tabiiy. Hozirda maqbara hududida, O\u02bbzFA arxeologiya instituti hamda Samarqand va Toshkent muzeylaridagi qayroq toshlarni islomshunos olimlar\u00a0B.Bobojonov, A.Mo\u02bbminov, U.Rudolf<\/strong>\u00a0tomonidan o\u02bbrganilib, alohida yirik tadqiqot sifatida chop etildi [24]. Chokardiza qabristonidan topilgan ba\u02bczi epigrafik yodgorliklarni o\u02bbrganish jarayonida X asr ulamolari qabrtoshlaridan bir qismi bizgacha yetib kelganligi aniqlanmoqda. Ular orasida moturidiya kalom maktabi vakillari Abul- Hasan Rustug\u02bbfaniy, Abu Salama Samarqandiy kabi yirik olimlarga oidlari ham aniqlandi [16: 457-463].\u00a0<\/span><\/p>\n

2000 yil<\/strong>\u00a0Vazirlar Mahkamasining qarori bilan Abu Mansur Moturidiy tavalludiga bag\u02bbishlab o\u02bbtkazilgan tantanalar arafasida Samarqandda Chokardiza qabristoni o\u02bbrnida\u00a03,5<\/strong>\u00a0gektarlik majmua barpo etildi. Majmua markazida Abu Mansur al-Moturidiy maqbarasi bunyod etildi. Moturidiy o\u02bbz ta\u02bclimoti va ilmiy asarlari bilan Movarounnahr ilohiyot maktabi rivojiga katta hissa qo\u02bbshdi. Shuningdek, hanafiya ta\u02bclimotining O\u02bbrta Osiyo xalqlari urf-odatlari bilan chambarchas bog\u02bbliq ekanini o\u02bbz qarashlari orqali ko\u02bbrsatib berdi.\u00a0<\/span><\/p>\n

Xulosa o\u02bbrnida shuni aytish kerakki, Imom Moturidiy asos solgan diniy ta\u02bclimot \u2013 moturidiylik maktabi Sharq mamlakatlarida katta shuhrat topishiga sabab shuki, unda ilgari surilgan g\u02bboyalar islom dinining mohiyatini to\u02bbg\u02bbrilik, ezgulik, insoniylik deb biladigan jamiki mo\u02bbmin-musulmonlarning qarashlari va intilishlari bilan hamohang edi.\u00a0<\/span><\/p>\n

ADABIYOTLAR RO\u02bbYXATI<\/strong><\/span><\/div>\n
1. Abu Mansur al-Moturidiy. Kitob at- Tavhid. Bekir Topal o\u02bbg\u02bbli va Muhammad Aruchi nashri. Anqara, 2003 y. 718 b.\u00a0<\/span><\/div>\n
2. Abu Muin Nasafiy. Tabsirat. O\u02bbzFASHI. Asosiy fondi. Qo\u02bblyozma\u00a0\u2116 5857. varaq: 220a.\u00a0<\/span><\/div>\n
3. Abu Salama as-Samarqandiy. Jumal usul ad-din. Sulaymoniya kutubxonasi. \u201cSehid\u00a0Ali\u201d fondi. Qo\u02bblyozma\u00a0\u2116 1648\/I., varaq: 1b-18a.\u00a0<\/span><\/div>\n
4. Ahmad b. Muso ibn \u02bbIso ibn Ma\u02bbmun al-Kashshi. Madjmu\u02bb al-xavodis va-n-navozil. Sulaymoniya kutubxonasi. \u201cYeni\u00a0Cami\u201d fondi. Qo\u02bblyozma\u00a0\u2116 547. varaq: 285b-317a.\u00a0<\/span><\/div>\n
5.\u00a0Brockelmann\u00a0K.\u00a0Geschichte\u00a0der\u00a0arabischen\u00a0Litteratur:\u00a0T.\u00a0I-II. \u2013\u00a0Weimar-Berlin: 1898.<\/span><\/div>\n
\u00a06.\u00a0G\u04e7tz\u00a0M.\u00a0M\u0101tur\u012bd\u012b\u00a0und\u00a0sein\u00a0Kit\u0101b\u00a0Ta\u02bbw\u012bl\u0101t\u00a0al-\u00a0Qur\u02bb\u0101n \/\/\u00a0Der\u00a0Islam. \u2013 1965. \u2013\u00a0\u211641. \u2013 B. 79.<\/span><\/div>\n
\u00a07. Dodxudoyeva L.N. \u201cEpigraficheskiye pamyatniki Samarkanda XI-XIV vv.\u201d Tom\u00a0I. \u2013 Dushanbe: Izdatelstvo \u201cDonish\u201d, 1992.<\/span><\/div>\n
8. Ziyodov Sh., Daminov I., Ibodullayev T., Muhammadiyev O. Movarounnahrda Moturidiy kalom ilmi maktabi (monografiya). Toshkent,\u00a0Shamsiddinxon\u00a0Boboxonov\u00a0bosmaxonasi\u201d MCHJ, 2020, 272 bet.<\/span><\/div>\n
9. Ziyodov Sh., Mo\u02bbminov., Muhammadiyev O. Kayraki Samarkanda: nov\u044bye otkr\u044btiya\/\/ O\u02bbzbekistonda islomshunoslik yutuq va istiqbollari 2019 yil iyun Toshkentda bo\u02bblib o\u02bbtgan xalqaro anjuman maqolalari to\u02bbplami. IRSIKA. Istambul 2020. \u2013 B. 349-397.<\/span><\/div>\n
10. Ziyodov Sh.Abu Mansur al-Moturidiy va uning \u201cKitob at-ta\u02bcvilot\u201d asari. \u201cFan\u201d nashriyoti. 2009. \u2013 140 b.<\/span><\/div>\n
11. Ziyodov Sh. Abu Mansur al-Moturidiy va uning \u201cTa\u02bcvilot ahl as-sunna\u201d asari haqida yangi ma\u02bclumotlar \/\/ Sharqshunoslik. \u2013 1999. \u2013\u00a0\u2116 9. \u2013 B. 66-73 12. Ibn Yahyo. Sharh jumal usul ad-din. Sulaymoniya kutubxonasi. \u201cSehid\u00a0Ali\u201d fondi. Qo\u02bblyozma\u00a0\u2116\u00a01648\/II. varaq: 18b-168a.<\/span><\/div>\n
13. Komilov M. Faqih Aloud-din Abu Bakr al-Kosoniy \/\/ Imom al-Buxoriy saboqlari. \u2013 2000. \u2013\u00a0No 3-4. \u2013 B.192-194.<\/span><\/div>\n
14. Kutlu S\u00f6nmes. M\u00e2t\u00fcr\u00eed\u00eeligin Tarihi Arka Plani. \u2013 Ankara: 2003.<\/span><\/div>\n
15. Makhul Nasafiy \u201cBid\u02bcatchi, adashgan\u00a0va\u00a0adashtiruvchi\u00a0firqalarga\u00a0raddiyalar\u00a0kitobi\u201d\u00a0asarining\u00a0tarjimasi \/\/\u00a0tarjima\u00a0va\u00a0izohlar\u00a0mullifi\u00a0Muhiddinov\u00a0H.F.\u00a0Imom\u00a0Buxoriy\u00a0xalqaro\u00a0markazi. \u2013\u00a0T: \u201cToshkent\u00a0islom\u00a0universiteti\u00a0nashriyot-matbaa\u00a0birlashmasi\u201d. \u2013 2013.<\/span><\/div>\n
16. Mo\u02bbminov A. Znacheniye pogrebalnoy epigrafiki v g. Samarkande (X-XIV\u00a0 veka) dlya izucheniya istorii Maturidiya \/\/\/\/\u00a0B\u00fcy\u00fck\u00a0T\u00fcrk\u00a0Bilgini.\u00a0Imam\u00a0M\u00e2tur\u00eed\u00ee\u00a0ve\u00a0Maturidilik \/\u00a0Millletleraras\u0131\u00a0tart\u0131\u015fmali\u00a0ilm\u00ee\u00a0toplant\u0131. 22-24\u00a0may\u0131s 2009 \u2013 \u0130stanbul.\u00a0Ed.\u00a0Prof.\u00a0Dr. \u0130lyas \u00c7elebi. \u2013 \u0130stanbul, 2012. \u2013 B. 457-463.\u00a0<\/span><\/div>\n
17. Muhammad ibn Ibrohim ibn Anush al- Xasiriy al-Buxoriy. Al-Xovi fi-l-fatovo. Berlin\u00a0shahar\u00a0kutubxonasi. Ms.or.Qu.\u00a0Qo\u02bblyozma\u00a0\u2116 1661. 1b-264a.<\/span><\/div>\n
18. Madelung W. The Spread of M\u0101turidism and the Turks \/\/ Actas IV Congresso de Estudos Arabes Isl\u0101micos. Coimbra-Lisboa. 1 a 8 de Setembro de 1968. \u2013 Leiden: Brill, 1971. \u2013 B. 109-168.<\/span><\/div>\n
19. Rudolph U. Al-M\u0101tur\u012bd\u012b und die sunnitische Theologie in Samarkand. \u2013 Leiden, New York, K\u00f6ln: Brill, 1997.<\/span><\/div>\n
20. Sezgin F. Geschichte des arabischen Schrifttums. Band I. Leiden, 1967. \u2013 S. 606.<\/span><\/div>\n
21.Shovosil Ziyodov, Ashirbek Muminov et Elizaveta Nekrasova \u201cLa \u201cBiblioth\u00e8que de Khw\u00e2ja Muhammad P\u00e2rs\u00e2\u201d revisit\u00e9e\u201d, [Studia Iranica. Cahier 40],\u00a0Paris: 2009,\u00a0pp. 17-41.<\/span><\/div>\n
22. Sobraniye vostochn\u044bx rukopisey. \u2013 T.\u00a0I-XI. \u2013 T.: Fan, 1952-1987.<\/span><\/div>\n
23. Xashimov M. A.Religiozn\u044bye i duxovn\u044bye pamyatniki Sentralnoy Azii (kniga-atlas). \u2013 Almat\u044b: Izdatelstvo \u201cSAGA\u201d, 2001. \u2013 B. 28-40.<\/span><\/div>\n
24. Epitafii musulmanskix uchen\u044bx Samarkanda (X-XIV veka) Vvedeniye, pod- gotovka k izdaniyu originaln\u044bx tekstov, perevod\u044b, kommentarii: B.M. Babadjanov, L.N. Dodxudoyeva, A.K. Muminov, U. Rudolf.\u00a0Stambul: IRSIKA, 2019.<\/span><\/div>\n
\u00a025. \u00d6zervarli S. The Authenticity of the Manuscript of Maturidi\u02bbs Kitab at-Tawhid: Are-examination \/\/ Islam Arastirmalari Dergisi. Istanbul. 1997.\u00a0\u2116 1. 29-bet.<\/span><\/div>\n
26. Vajda, Georges. Index G\u00e9n\u00e9ral des Manuscrits Arabes Musulmans de la Biblioth\u00e8que Nationale de Paris. Paris, Biblioth\u00e8que Nationale. Tome II. 1978.\u00a0\u2116\u00a0825. 322a-325b.<\/span><\/div>\n

\u00a0<\/p>\n

tarix fanlari nomzodi\u00a0Shovosil ZIYODOV
\nManba:\u00a0moturidiy.uz<\/span><\/a><\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Movarounnahrda kalom ilmining rivojlanishida, shubhasiz buyuk mutakallim\u00a0Abu Mansur Moturidiyning (vaf. 333\/944 y.) o\u02bbrni nihoyatda katta bo\u02bblgan. U yashagan davrga kelib (IX asrning oxiri \u2013 X asrning birinchi yarmi) islom dinida paydo bo\u02bbla boshlagan turli guruh va firqalarning soni ko\u02bbpayib ketgan edi. Bu hol imon-e\u02bctiqod masalalarida ko\u02bbplab ixtiloflarni keltirib chiqardi. Shunday guruhlardan biri mo\u02bbtaziliylar bo\u02bblib, ular …<\/p>\n","protected":false},"author":1,"featured_media":22518,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI\" \/>\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=22520&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=22520&lang=oz\" \/>\n<meta property=\"og:site_name\" content=\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/bukharicenter\/\" \/>\n<meta property=\"article:published_time\" content=\"2022-06-16T05:43:15+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/06\/motur.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"475\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Markaz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:site\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Markaz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"18 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=22520&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=22520&lang=oz\",\"name\":\"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"isPartOf\":{\"@id\":\"https:\/\/bukhari.uz\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/bukhari.uz\/?p=22520&lang=oz#primaryimage\"},\"image\":{\"@id\":\"https:\/\/bukhari.uz\/?p=22520&lang=oz#primaryimage\"},\"thumbnailUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/06\/motur.jpg\",\"datePublished\":\"2022-06-16T05:43:15+00:00\",\"dateModified\":\"2022-06-16T05:43:15+00:00\",\"author\":{\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\"},\"description\":\"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI\",\"breadcrumb\":{\"@id\":\"https:\/\/bukhari.uz\/?p=22520&lang=oz#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/bukhari.uz\/?p=22520&lang=oz\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/bukhari.uz\/?p=22520&lang=oz#primaryimage\",\"url\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/06\/motur.jpg\",\"contentUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/06\/motur.jpg\",\"width\":660,\"height\":475},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/bukhari.uz\/?p=22520&lang=oz#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/bukhari.uz\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/bukhari.uz\/#website\",\"url\":\"https:\/\/bukhari.uz\/\",\"name\":\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"description\":\"bukhari.uz\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/bukhari.uz\/?s={search_term_string}\"},\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"en-US\"},{\"@type\":\"Person\",\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\",\"name\":\"Markaz\",\"sameAs\":[\"https:\/\/www.bukhari.uz\/\"],\"url\":\"https:\/\/bukhari.uz\/?author=1\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","description":"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/bukhari.uz\/?p=22520&lang=oz","og_locale":"en_US","og_type":"article","og_title":"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","og_description":"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI","og_url":"https:\/\/bukhari.uz\/?p=22520&lang=oz","og_site_name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","article_publisher":"https:\/\/www.facebook.com\/bukharicenter\/","article_published_time":"2022-06-16T05:43:15+00:00","og_image":[{"width":660,"height":475,"url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/06\/motur.jpg","type":"image\/jpeg"}],"author":"Markaz","twitter_card":"summary_large_image","twitter_creator":"@www_bukhari_uz","twitter_site":"@www_bukhari_uz","twitter_misc":{"Written by":"Markaz","Est. reading time":"18 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/bukhari.uz\/?p=22520&lang=oz","url":"https:\/\/bukhari.uz\/?p=22520&lang=oz","name":"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","isPartOf":{"@id":"https:\/\/bukhari.uz\/#website"},"primaryImageOfPage":{"@id":"https:\/\/bukhari.uz\/?p=22520&lang=oz#primaryimage"},"image":{"@id":"https:\/\/bukhari.uz\/?p=22520&lang=oz#primaryimage"},"thumbnailUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/06\/motur.jpg","datePublished":"2022-06-16T05:43:15+00:00","dateModified":"2022-06-16T05:43:15+00:00","author":{"@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c"},"description":"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI","breadcrumb":{"@id":"https:\/\/bukhari.uz\/?p=22520&lang=oz#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/bukhari.uz\/?p=22520&lang=oz"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/bukhari.uz\/?p=22520&lang=oz#primaryimage","url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/06\/motur.jpg","contentUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/06\/motur.jpg","width":660,"height":475},{"@type":"BreadcrumbList","@id":"https:\/\/bukhari.uz\/?p=22520&lang=oz#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/bukhari.uz\/"},{"@type":"ListItem","position":2,"name":"MOTURIDIYA KALOM MAKTABIGA OID YANGI MANBALAR TAHLILI"}]},{"@type":"WebSite","@id":"https:\/\/bukhari.uz\/#website","url":"https:\/\/bukhari.uz\/","name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","description":"bukhari.uz","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/bukhari.uz\/?s={search_term_string}"},"query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"Person","@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c","name":"Markaz","sameAs":["https:\/\/www.bukhari.uz\/"],"url":"https:\/\/bukhari.uz\/?author=1"}]}},"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/22520"}],"collection":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=22520"}],"version-history":[{"count":1,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/22520\/revisions"}],"predecessor-version":[{"id":22521,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/22520\/revisions\/22521"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/22518"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=22520"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=22520"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=22520"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}