{"id":22854,"date":"2022-07-07T08:55:22","date_gmt":"2022-07-07T03:55:22","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=22854"},"modified":"2022-07-07T08:55:22","modified_gmt":"2022-07-07T03:55:22","slug":"husomuddin-sadr-shahidning-hayoti-va-ilmiy-faoliyati-tarixi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=22854&lang=oz","title":{"rendered":"HUSOMUDDIN SADR SHAHIDNING HAYOTI VA ILMIY FAOLIYATI TARIXI"},"content":{"rendered":"

Markaziy Osiyo islom dunyosida mustaqil mintaqaviy sivilizatsiya sifatida mashhur. U ko\u02bbp asrlik rivojlanish jarayonida antropologik, ijtimoiy, siyosiy, lug\u02bbaviy, diniy va boshqa o\u02bbzgarishlarga qaramasdan, doimiy o\u02bbziga xos qonuniyatlar, jihatlar, xislatlarga ega bo\u02bblib kelgan. Bu o\u02bblkada yashab, ijod qilgan olimlar hayotini o\u02bbrganish muhim ahamiyat kasb etadi.<\/span><\/p>\n

X-XIII asrlarda Markaziy Osiyoning yirik shaharlari bo\u02bblgan Buxoro va Samarqandda hanafiy mazhabi bilimdonlarining ijtimoiy-siyosiy hayotga aralashuvi faol bo\u02bblgan. Bu o\u02bblkaga hanafiy mazhabining kirib kelishi va taraqqiyot yo\u02bbli bo\u02bbyicha G\u02bbarb olimlar ko\u02bbplab tadqiqotlar o\u02bbtkazgan [1:32-39].<\/span><\/p>\n

Ma\u02bclumki, X-XIII asrlarda Movarounnahr jamiyatining siyosiy va ijtimoiy boshqaruvida faqihlar asosiy ijrochi vazifasini bajargan. Hukmron sulolalar \u2013 Somoniy, Qoraxoniy, G\u02bbaznaviy va Saljuqiylardan iborat fors va turk sultonlari xalqni o\u02bbz siyosatiga bo\u02bbysundirishda islom huquqchilaridan samarali foydalangan.<\/span><\/p>\n

Saljuqiylardan Sulton Sanjar Ahmad ibn Malikshoh (490-552\/1097-1157 yy.)ning hukmronlik yillarida Qoraxoniylar nazoratidagi Markaziy Osiyo yerlarining siyosiy boshqaruvi to\u02bbliq Saljuqiylarga o\u02bbtgan [2:14].<\/span><\/p>\n

Saljuqiylar davlat boshqaruv uslubining o\u02bbziga xos jihatlaridan biri shu ediki, ular bir shaharda ham\u00a0rais<\/em>\u00a0(din ishlari bilan shug\u02bbullanuvchi vakil), ham\u00a0amir<\/em>\u00a0(hukumat ishlari bilan shug\u02bbullanuvchi vakil) tayin etardi. Raislar mahalliy yoki hukmdorning buyrug\u02bbiga binoan sultonga sodiq diniy arboblardan (Oli Moza oilasi vakillari kabi), o\u02bbz navbatida, amirlar ham shaxsan sulton tomonidan tayinlangan.<\/span><\/p>\n

Oli Moza oilasi Buxoroda uzoq yillar raislik qilgan sulola hisoblanadi. Uning Movarounnahr ijtimoiy-siyosiy hayotida yetakchi hukmron doira bo\u02bblib tanilishida, shubhasiz, Sulton Sanjarning Movarounnahrdagi harbiy-siyosiy faoliyati va Oli Moza oilasiga munosabati muhim rol o\u02bbynagan. Sulola vakillari Buxoroda, asosan, aholidan soliq undiruvchi va Sulton Sanjarning ishonchli vakillari sifatida faoliyat olib borgan [3:99]. Chunki, bu davrda Movarounnahrdagi harbiy boshqaruv Saljuqiylar qo\u02bblida bo\u02bblgan [4:198]. Tadqiqotchi A.Mo\u02bbminovning fikricha, ular Buxoroda rais, xatib yoki asosiy o\u02bblpon yig\u02bbuvchi vazifasini bajargan.<\/span><\/p>\n

Oli Moza faqihlari qoldirgan ilmiy-ma\u02bcnaviy merosni o\u02bbrganish hozirgi kunda tadqiqotchilar oldida turgan muhim vazifalardan biridir. Ushbu maqolani tayyorlashda mazkur oilaning yirik vakili va mashhur hanafiy faqihlaridan Husomuddin Sadr Shahidning asarlari va ilmiy merosiga aniqlik kiritishni bosh maqsad qilib oldik.<\/span><\/p>\n

Husomuddin Sadr Shahid 473\/1090 yili Marv shahrida tavallud topgan [5:47]. To\u02bbliq ismi \u2013 Husomuddin Umar ibn Abdulaziz ibn Umar ibn Moza Buxoriy. Kafaviyning bildirishicha, u o\u02bbz davrining yetuk faqih va qozilariga dars bergan. Qurashiyning fikricha, Husomuddin vafotiga qadar Buxoroda Moza yoki Banu Moza (Moza avlodi) bilan mashhur bo\u02bblgan [6:74]. Unga Sadr Shahid nisbasi vafotidan keyin berilgan. Sadr Shahid yigirma yil davomida, ya\u02bcni 512\/1118-19 yildan 536\/1141 yilgacha (vafotigacha) Buxoro raisi bo\u02bblgan. U Moza farzandlari orasida eng ko\u02bbp raislik qilgani uchun ham faqih haqida ma\u02bclumot beruvchi manbalar unga \u201csadr\u201d nisbasini qo\u02bbshadi. Sadr (arab tilida old, ko\u02bbkrak degan ma\u02bcnolarini beradi) musulmon mamlakatlaridagi turli mansabdor shaxslarga beriladigan unvon hamdir. Ba\u02bczan din peshvolariga ham berilib, ularga butun davlatning yoki biror viloyatning vaqf ishlarini boshqarish vazifasi yuklatilgan [7:204]. Husomuddinga sadrlik martabasini sulton Sanjar bergan. Uning\u00a0shahid<\/em>\u00a0sifati bilan nom qozonishi 536\/1141 yilda Sulton Sanjar qo\u02bbshinlari bilan qoraxitoylar o\u02bbrtasida bo\u02bblib o\u02bbtgan jangda halok bo\u02bblgani bilan bog\u02bbliq.<\/span><\/p>\n

Arab tadqiqotchisi Muhyiy Hilol Sarxon Qurashiyning fikriga tayanib, faqihning ikki o\u02bbg\u02bbli bor, biri Tojiddin Ahmad Sadr Said bo\u02bblib, Burhonuddin Mahmud Buxoriyning otasidir, deydi. Bu fikr aniqlik talab etadi. Qurashiydan boshqa hanafiy faqihlari haqida ma\u02bclumot beruvchi tabaqot asarlaridan Tojiddin Sadr Shahidning o\u02bbg\u02bbli emas, balki ukasi ekani ma\u02bclum bo\u02bbldi. Burhonuddin Mahmud Buxoriy ham Sadr Shahidning bobosi emas, balki amakisi ekanini quyidagicha izohlaydi:<\/span><\/p>\n

\u0648 \u0644\u0645 \u064a\u0632\u0644 \u0627\u0644\u0639\u0644\u0645 \u0645\u0648\u0631\u0648\u062b\u0627 \u0645\u0646 \u0627\u0644\u0623\u0648\u0644 \u0644\u0644\u0622\u062e\u0631 \u0648 \u0645\u0646\u0642\u0648\u0644\u0627 \u0645\u0646 \u0627\u0644\u0623\u0643\u0627\u0628\u0631 \u062d\u062a\u0649 \u0627\u0646\u062a\u0647\u0649 \u0627\u0644\u0649 \u0635\u062f\u0648\u0631\u0649 \u0648 \u0627\u0633\u0644\u0627\u0641\u0649 \u0627\u0644\u0633\u0639\u062f\u0627\u0621\u02bc \u0627\u0644\u0634\u0647\u062f\u0627\u0621 \u062a\u063a\u0645\u062f\u0647\u0645 \u0627\u0644\u0644\u0647 \u0628\u0627\u0644\u0631\u062d\u0645\u0629 \u0648 \u0627\u0644\u0631\u0636\u0648\u0627\u0646 \u0641\u0643\u0644\u0647\u0645 \u0631\u0636\u0648\u0627\u0646 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647\u0645 \u0627\u062c\u0645\u0639\u064a\u0646 \u0634\u0631\u062d\u0648\u0627 \u0645\u0627 \u0628\u0642\u0649 \u0645\u0646 \u0627\u0644\u0641\u0642\u0647 \u0645\u062c\u0647\u0648\u0644\u0627\u02bc \u0648 \u0641\u062a\u062d\u0648\u0627 \u0645\u0627 \u062a\u0631\u0643 \u0645\u0642\u0641\u0644\u0627\u02bc \u0641\u0645\u0635\u0646\u0641\u0627\u062a\u0647\u0645 \u0645\u062a\u062f\u0627\u0648\u0644\u0629 \u0628\u064a\u0646 \u0627\u0644\u0648\u0631\u0649 \u064a\u0633\u062a\u0639\u0627\u0646 \u0628\u0647\u0627 \u0639\u0646\u062f \u0627\u062a\u0642\u0627\u0646 \u0627\u0644\u0641\u062a\u0648\u0649\u02bc \u0648\u0642\u062f \u0648\u0642\u0639 \u0641\u0649 \u0631\u0623\u064a\u0649 \u0627\u0646 \u0627\u0634\u062a\u0628\u0647 \u0628\u0647\u0645 \u0628\u062a\u0623\u0644\u064a\u0641 \u0623\u0635\u0644 \u062c\u0644\u064a\u0644 \u064a\u062c\u0645\u0639 \u0641\u064a\u0647 \u0627\u062c\u0644 \u0627\u0644\u062d\u0648\u0627\u062f\u062b \u0627\u0644\u062d\u0643\u0645\u064a\u0629\u02bc \u0648 \u0627\u0644\u0646\u0648\u0627\u0632\u0644 \u0627\u0644\u0634\u0631\u0639\u064a\u0629\u02bc \u0644\u064a\u0643\u0648\u0646 \u0639\u0648\u0646\u0627 \u0644\u0649 \u062d\u0627\u0644 \u062d\u064a\u0627\u062a\u0649\u02bc \u0648 \u0623\u062b\u0631\u0627 \u062d\u0633\u0646\u0627 \u0644\u0649 \u0628\u0639\u062f \u0648\u0641\u0627\u062a\u0649\u2026<\/span><\/strong><\/span><\/p>\n

ya\u02bcni:\u00a0\u201cIlm avvalgilardan keyingilarga doimo meros bo\u02bblib, kattalardan naql bo\u02bblishda davom etdi va nihoyat mening Shahid va\u00a0<\/em>Said<\/em>\u00a0sadrlarim va ota-bobolarimga (Alloh ularni rahmat va roziligi bilan o\u02bbrasin) yetib keldi. Ularning har biri (ulardan Alloh rozi bo\u02bblsin) fiqhda noaniq qolgan joylarni sharhladi, yopiq qolgan joylarni ochib berdi. Kitoblari<\/em>\u00a0odamlar orasida keng tarqalgan bo\u02bblib, fatvoni mukammal chiqarishda murojaat qilingan.\u00a0<\/em>Miyamda<\/em>\u00a0o\u02bbzida shar\u02bciy masalalarni, hukmiy hodisalarning asosiylarini jamlagan buyuk manba yozib, o\u02bbzimni ularga o\u02bbxshatish fikri tug\u02bbildi. Toki bu narsa hozirgi hayotimda yordam<\/em>,<\/em>\u00a0vafotimdan so\u02bbng go\u02bbzal bir meros bo\u02bblib qolsin\u201d.<\/em><\/span><\/p>\n

Burhonuddin Mahmud\u00a0\u201cmening Shahid va Said sadrlarim\u201d\u00a0<\/em>deganda, o\u02bbz otasi Tojiddin Ahmad Sadr Said va amakisi Sadr Shahidni nazarda tutgan bo\u02bblishi kerak. Demak, keyingi tadqiqotlarda Sadr Shahidni Burhonuddin Mahmudning amakisi o\u02bbrnida berish maqsadga muvofiqdir.<\/span><\/p>\n

Hanafiy faqihlari haqida xabar beruvchi tabaqot asarlarida Sadr Shahidning o\u02bblimiga sabab bo\u02bblgan Qatavon jangi haqida so\u02bbz yuritiladi. Ozarbayjon tarixchisi S.G.Agadjanov va qator turkiyalik tarixchilar Sulton Sanjar va qoraxitoylar hukmdori Yel Yuy Dashi (Go\u02bbrxon) o\u02bbrtasida bo\u02bblib o\u02bbtgan Qatavon voqeasini o\u02bbrgangan. U 536\\1141 yil 3 sentyabrda boshlangan va sharqiy saljuqiy saltanatning mag\u02bblubiyati bilan yakunlangan. Qatavon dashtida halok bo\u02bblgan musulmon jangchilarining soni manbalarda 30 ming, 70 ming va hatto ba\u02bczi o\u02bbrinlarda 100 ming deb ko\u02bbrsatiladi. Ularning barchasi shahidlar deb e\u02bclon qilingan va Samarqand sharqidagi dashtga dafn etilgan. Qatavondagi g\u02bbalabasidan so\u02bbng qoraxitoy Go\u02bbrxon Buxoroni egallaydi. Shahar raisi Sadr Shahid ham Qatavonda shahid bo\u02bbladi.<\/span><\/p>\n

\u201cTabaqotul hanafiyya\u201d asaridagi ma\u02bclumotlarni izchil o\u02bbrganish natijasida Sadr Shahidning quyidagi asarlari borligi aniqlandi:<\/span><\/p>\n

\u201cUsulul Husomiyya\u201d yoki \u201cUsulus Sadrush Shahid\u201d usulul fiqhga oid asardir. U haqda Karl Brokkelman ma\u02bclumot beradi [8:374].<\/span><\/p>\n

\u201cSharhul Jomeus sag\u02bbir\u201d \u2013 Abu Hanifaning shogirdi Muhammad Shayboniyning \u201cJomeus sag\u02bbir\u201d asariga sharh. \u201cMiftohus saoda\u201d muallifi bu \u201cJomeus sag\u02bbir\u201dga yozilgan yetti yirik sharhning biridir, degan fikrni aytib o\u02bbtgan. Karl Brokkelman bu sharhning Amerika Barston universiteti arab qo\u02bblyozmalari fondida saqlanayotgan ikkita nusxasi haqida ma\u02bclumot beradi. Shuningdek, uning Mosul xalq kutubxonasi va Iskandariya milliy kutubxonasida ham bittadan nusxalari mavjud. Hindistonning Saharanapur shahridagi \u201cDevband\u201d madrasasida saqlanayotgan nusxasini 1310 (1892-93) yilda Muhammad ibn Abdulhay Laknaviy Hindiy tadqiq etgan. Tadqiqot natijasida asar \u201cJomeus sag\u02bbir fil furu\u201d yoki \u201cJomei Sadr Shahid\u201d nomlari bilan tanilgani ma\u02bclum bo\u02bbldi. Uning Toshkent nusxasi O\u02bbzR FA SHIning asosiy fondida 5815 raqam bilan saqlanadi.<\/span><\/p>\n

Husomuddin Sadr Shahidning bu asariga o\u02bbz davrining yetakchi faqihlari ko\u02bbplab sharhlar yozgan. \u201cSharh Badruddin Varsakiy\u201d, \u201cSharh Abi Nasr Ahmad Isbijobiy\u201d, \u201cSharh Alouddin Samarqandiy\u201d shular jumlasiga kiradi. Bundan tashqari, \u201cSharhul Jomeus sag\u02bbir\u201dning Bag\u02bbdod xalq kutubxonasida yettita, Istanbul Davlat muzeyida to\u02bbrtta, Iroqdagi \u201cHasan Poshsho Jaliliy kitoblari\u201d xazinasida bitta, Istanbuldagi \u201cFotih\u201d masjidi kutubxonasida ikkita, Bag\u02bbdoddagi Iroq Davlat muzeyida uchta, Misrdagi \u201cAl-Azhar\u201d universiteti, \u201cIskandariyya\u201d va \u201cDorul kutubil misriyya\u201d kutubxonalarida o\u02bbn bitta qo\u02bblyozma nusxasi saqlanmoqda.<\/span><\/p>\n

\u201cSharhul Jomeul kabir\u201d. Bu asar Muhammad Shayboniyning \u201cJomeul kabir\u201diga sharhdir. Uning birorta qo\u02bblyozma nusxasi bor-yo\u02bbqligi noma\u02bclum. Lekin \u201cFatovo hindiyya\u201dda undan ko\u02bbplab iqtiboslar keltirilgani shunday asar bo\u02bblganiga dalildir.<\/span><\/p>\n

\u201cUmdatul muftiy val mustafiy\u201d (\u201cFatvo beruvchi va so\u02bbrovchiga qo\u02bbllanma\u201d). Karl Brokkelman bu asarning Berlin milliy kutubxonasi, Qohiradagi \u201cDorul kutubil misriyya\u201d va \u201cAl-Azhar\u201d universiteti kutubxonalaridagi nusxalari haqida ma\u02bclumot beradi.<\/span><\/p>\n

\u201cFatovo sug\u02bbro\u201d yoki \u201cFatovo Sadrush Shahid\u201d. Bu qo\u02bbllanmada Movarounnahr va Xurosonda XII asrgacha bo\u02bblgan hanafiy va shofiiylik fatvolarin jamlangan. Iroqdagi Mosul milliy kutubxonasi va Qohiradagi \u201cDorul kutubil misriyya kutubxonasida ikki nusxasi bor. Toshkent nusxasi O\u02bbzR FA SHIda 5934 raqam bilan saqlanadi.<\/span><\/p>\n

\u201cFatovo kubro\u201d noyob qo\u02bblyozmalar turkumiga kirib, xorijdagi yagona nusxasi Dublindagi (Irlandiya)\u00a0The Chester Beatty<\/em>\u00a0kutubxonasida. Ikkinchi nusxasi Toshkentda bo\u02bblib, O\u02bbzR FA SHIda 7857 raqam bilan saqlanadi.<\/span><\/p>\n

\u201cVoqeotul Husomiyya fi mazhabil hanafiyya\u201d. Hoji Xalifa bu asarning ikkinchi nomini \u201cAjnos\u201d deb ataydi. Uning Istanbuldagi Fotih kutubxonasida to\u02bbrtta, Berlin milliy kutubxonasida bitta, Istanbul Davlat muzeyida ikkita qo\u02bblyozma nusxasi bor. Hoji Xalifa \u201cHidoya\u201d va \u201cFatovo zahiriyya\u201d asarlari \u201cVoqeot\u201d asosida yaratilganini aytadi. Asarning Toshkent nusxasi O\u02bbzR FA SHIda 7756 raqam bilan saqlanadi.<\/span><\/p>\n

Turk islomshunos olimi Murtazo Bedir \u201cBuxoro huquq maktabi\u201d asarida Sadr Shahidni fiqh ilmida \u201cVoqeot<\/em>\u201d\u00a0(voqealar)<\/em>\u00a0janriga asos solgan va rivojlantirgan faqih, deb tariflaydi [9:196]. Mazkur kitob o\u02bbzidan oldin Movarounnahrda\u00a0fatovo<\/em>\u00a0uslubida yozilgan to\u02bbrt mashhur asarning to\u02bbplanmasidir. Ular arab alifbosi tartibida berilib, birinchisi \u201cnun\u201d bilan Abu Lays Samarqandiyning \u201cNavozil\u201dida, \u201cvov\u201d bilan Notifiyning \u201cVoqeot\u201dida, \u201cbe\u201d bilan Abu Bakr Muhammad ibn Fazlning \u201cFatovo\u201dsida va \u201csin\u201d bilan Alouddin Samarqandiydan kelgan fatvolar jamlangan.<\/span><\/p>\n

Murtazo Bedir va o\u02bbzbek sharqshunos olimi Odil Qoriyev o\u02bbz tadqiqotlarida xorazmlik faqih Najmiddin Abur Rajo Muxtor ibn Mahmud Zohidiy G\u02bbazminiyning (vaf. 658\/1260 y) mo\u02bbg\u02bbullar istilosi davrida yozgan \u201cQinyatul munya li tatmimil g\u02bbunya\u201d asarida kelgan ko\u02bbrsatmalar haqida ma\u02bclumot beradi. Ularning fikricha, bu asarning ahamiyatli jihatlaridan biri shuki, unda Najmiddin G\u02bbazminiy ilk bor qo\u02bblyozma manbalarda ismlar va adabiyotlar ko\u02bbrsatkichini tuzish va iqtiboslar keltirish usulini qo\u02bbllagan.<\/span><\/p>\n

Lekin dastlab bunday uslubni Movarounnahrda qariyb yuz yil ilgari Sadr Shahid ilgari surganini manbalar tasdiqlab turibdi. O\u02bbsha davrda bunday uslub o\u02bbquvchi va ilm ahli uchun fatvo egasini oson aniqlash imkonini bergan. Bundan quyidagi yangi ilmiy xulosa kelib chiqadi: bugungi istiloh bilan aytganda, snoska \u2013 havola qoidasiga o\u02bbn asr oldin ajdodlarimiz asos solgan. Demak, G\u02bbarbdagi\u00a0footnote (snoska)\u00a0<\/em>qoidalariga dastlab G\u02bbarbning o\u02bbzida yoki boshqa musulmon diyorida emas, aynan bizning zaminda asos solingan.<\/span><\/p>\n

Hamidulla Aminovning fikricha, bu belgilarni \u201cko\u02bbrsatkich\u201d emas, \u201cshartli qisqartmalar\u201d deb qabul qilish maqsadga muvofiqdir [10:146].<\/span><\/p>\n

Movarounnahrda yozilgan fiqhga oid manbalarning har birida o\u02bbziga xos maxsus ramz va istilohlar mavjud. Ba\u02bczilarida maxsus istiloh va shartli qisqartma ishoralar ko\u02bbproq. Sharhlovchi va tadqiqotchilar ularni o\u02bbrganib, mualliflarning maqsadlarini anglab olgan.<\/span><\/p>\n

Burhonuddin Marg\u02bbinoniy \u201cTajnis val mazid\u201d (\u201cO\u02bbxshatish va qo\u02bbshish\u201d), Abu Fazl Abdulloh ibn Mahmud ibn Mavdud ibn Majdiddin Mavsiliy (vaf. 683\/1284 y.)ning \u201cKitobul muxtor\u201d(\u201cTanlangan kitob\u201d), Abu Barakot Nasafiy (vaf. 710\/1310 y.)ning \u201cKitobul vofiy fil furu\u02bc\u201d(\u201cFuruul fiqhda vafo qiluvchi\u201d), Tohir ibn Salom ibn Qosim ibn Ahmad Ansoriy Xorazmiy (vaf. 771\/1370 y.)ning \u201cJavohirul fiqh\u201d (\u201cFiqh javohirlari\u201d) asarida, Badriddin Mahmud ibn Isroil ibn Abdulaziz Hanafiy (vaf. 823\/1420 y.)ning \u201cJomeul fusulayn\u201d(\u201cIkki \u201cFusul\u201d to\u02bbplami\u201d) asarlarida faqihlar foydalanadigan va iqtibos oladigan asarlar nomlari va ba\u02bczi iboralar qisqartirilib, qisqartma ko\u02bbrsatkich \u2013 fehrist tuzilgan. Mazkur qisqartmalar asarlarning boshi yo oxirida berilgan.<\/span><\/p>\n

Demak, Sadr Shahid dastlab arab alifbosi tartibida qisqartmalarni berishni yo\u02bblga qo\u02bbygan bo\u02bblsa, Najmiddin G\u02bbazminiy boshliq yuqorida nomlari va asarlari zikr qilingan faqihlar ko\u02bbrsatkich va qisqartmalarni alohida bir tizimga solgan, deyish mumkin.<\/span><\/p>\n

Sadr Shahid ilmiy merosini o\u02bbrgangan iroqlik tadqiqotchi Mahiy Hilol Sarxon olimning fiqhga bag\u02bbishlangan \u201cKitobun nafaqot\u201d, \u201cKitobut taklima\u201d, \u201cKitobul muntaqo\u201d, \u201cKitob masoil da\u02bcvoil hiyton vat turuq va masoilil mo\u201d, \u201cKitobul mabsut fil xilofiyot\u201d, \u201cKitob hiratil fuqaho\u02bc\u201d, \u201cKitobul vaqf\u201d asarlari haqida ham ma\u02bclumot beradi. Taxminimizcha, ular mustaqil asar sifatida yozilmagan. Chunki nusxalari haqida boshqa manbalarda ma\u02bclumot uchramaydi.<\/span><\/p>\n

Ba\u02bczi tadqiqotchilar Sadr Shahid va Burhonuddin Mahmud Buxoriy yozgan asarlarni chalkashtirib yuborgan. Buni ko\u02bbproq arab tadqiqotchilarining ishlarida uchratish mumkin. Masalan, livanlik Abdulloh Mustafo Marog\u02bba \u201cZaxiratul Burhoniyya\u201dni Sadr Shahid yozgan, deb ta\u02bckidlaydi.<\/span><\/p>\n

Alloma Xassofning (vaf. 261\/874-75 y.) \u201cAdabul qozi\u201d asariga hanafiy ulamolar sharh bitgani ma\u02bclum. Misrlik tadqiqotchi Toha Ahmad Mag\u02bboziy Burhonuddin Mahmud Buxoriyning \u201cSharh Adabul qozi lil Xassof\u201d nomli asari bor, degan fikrni bildirgan va \u201cZaxiratul Burhoniyya\u201d, \u201cMuhit\u201d asarlarining muxtasari, deb hisoblagan. Bu fikr ko\u02bbp jihatdan munozarali va bu mavzudagi tadqiqotlarda chalkashliklarni keltirib chiqaradi. Chunki, Xassof asariga bitilgan sharh Burhonuddin Mahmud Buxoriyga taalluqli bo\u02bblmay, uni Sadr Shahid yozgan. Asarni 1977 yilda bag\u02bbdodlik Mahiy Hilol Sarxon to\u02bbliq tadqiq etgan.<\/span><\/p>\n

Oli Moza oilasining Buxoroda mashhur bo\u02bblishida Sadr Shahid muhim rol o\u02bbynagan. Buni ko\u02bbplab faqihlarning uning fatvolariga munosabatidan ham bilish mumkin. Jumladan, Najmiddin Yusuf Xosiy alloma fatvolarini to\u02bbplab o\u02bbzining \u201cFatovo kubro\u201d asarini yozgan. Shuningdek, bu asar yana \u201cTajnisul Voqeot\u201d nomi bilan mashhur [11:23]. Xosiy 607 yil 16 rabius-soniyda (1210 yil 6 oktyabrda) Sadr Shahidning \u201cFatovo sug\u02bbro\u201d asarini kitob holiga keltirgan. Burhonuddin Marg\u02bbinoniy (vaf. 593\/1197 y.) Sadr Shahid fatvolarini \u201cKitobut tajnis val mazid\u201d asarida to\u02bbplagan.<\/span><\/p>\n

Umuman olganda, Husomuddin Sadr Shahid Movarounnahrning ikki yirik fiqh ilmi markazi \u2013 Buxoro va Samarqand fiqh maktablarini bitirgan va ko\u02bbp yillik an\u02bcanalarini bir joyga jamlagan. Kelgusida bu olimning ilmiy asarlari doirasida yangi tadqiqotlar o\u02bbtkazish, Movarounnahrga xos fiqh ilmi an\u02bcanalarining yangi qirralarini ochib berish dolzarb masalalardandir.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
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    Madelung W. The Early Murji\u02bba and the Spread of Hanafism \/ Der Islam, 43 (1982).<\/span><\/div>\n<\/li>\n
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    A.K.Muminov. \u201cKataib a\u02bclamil axyar\u201d Kafavi (um. 990\/1582) kak istochnik po istorii islama v Maverannaxre (III\/IX-VII\/XIV vv.): Avtoref. dis\u2026 kand. ist. nauk. \u2013 L.: LO IV AN, 1991. \u2013 B. 14; O\u02bbsha muallif: Rol i mesto xanafitskix \u02bculama\u02bc v jizni gorodov Sentralnogo Maverannaxra (II-VII\/VIII-XIII vv): Diss\u2026 dokt. ist. nauk. \u2013 T.: TIU, 2003.<\/span><\/div>\n<\/li>\n
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    Sadruddin Abu Hasan Ali ibn Nosir Husayniy. Zubdatut tavorix: Axborul umaro val mulukus Saljuqiyya. \u2013 Bayrut: Dor iqra, 1985.<\/span><\/div>\n<\/li>\n
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    S.G.Agadjanov. Gosudarstvo seldjukidov i Srednyaya Aziya v XI-XII vv. \u2013 M.: Nauka, 1991.<\/span><\/div>\n<\/li>\n
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    Husomuddin Sadr Shahid. Sharh adabil qozi lil Xassof. 4 jildli \/ Mahiy Hilol Sarxon tahriri ostida. \u2212 Bag\u02bbdod: Dorul arab, 1977-78. J.1.<\/span><\/div>\n<\/li>\n
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    Qurashiy Abu Muhammad Abdulqodir ibn Abulvafo Muhammad ibn Muhammad Misriy. Javohirul muziya fi tabaqotil hanafiyya. 5 jildli \/ Abdulfattoh Muhammad Xulv tahriri ostida. \u2013 Qohira: Hijr, 1993. J.2.<\/span><\/div>\n<\/li>\n
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    Islom ensiklopediyasi. \u2013T.: O\u02bbzbekiston milliy ensiklopediyasi. 2004.<\/span><\/div>\n<\/li>\n
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    Brockelmann C. Geschichte der arabischen Litteratur. 3 jildli. \u2212 Weimar-Berlin: Haya al-misriyya, 1898-1993. \u2013 1-jild.<\/span><\/div>\n<\/li>\n
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    Murteza Bedir. Buhara hukuk okulu (Vakif hukuku ba\u011flaminda 10.\u201313. Y\u00fczyil Orta Asya hanefi hukuku \u00fczerinde bir Inceleme). \u2212 Istanbul: Edam akademi kitapli\u011di, 2010.<\/span><\/div>\n<\/li>\n
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    X.Aminov. Hanafiylik mazhabiga kirish. \u2013 T., 2012.<\/span><\/div>\n<\/li>\n
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    Islam ansiklopedisi. \u00ad\u2013 Vol. XVI. \u2212 Istanbul: Hanefi Mezhebi-Haya, 1997.<\/span><\/div>\n<\/li>\n<\/ol>\n

    \u00a0<\/p>\n

    Isroiljon NASRIDDINZODA,<\/strong><\/span><\/div>\n
    O\u02bbzbekiston xalqaro islom akademiyasi<\/em><\/strong><\/span><\/div>\n
    \u201cIslomshunoslik va islom<\/em>\u00a0sivilizatsiyasini o\u02bbrganish\u00a0<\/em>I<\/em>CE<\/em>S<\/em>CO\u201d kafedrasi tayanch d<\/em>o<\/em>kt<\/em>o<\/em>ranti<\/em><\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Markaziy Osiyo islom dunyosida mustaqil mintaqaviy sivilizatsiya sifatida mashhur. U ko\u02bbp asrlik rivojlanish jarayonida antropologik, ijtimoiy, siyosiy, lug\u02bbaviy, diniy va boshqa o\u02bbzgarishlarga qaramasdan, doimiy o\u02bbziga xos qonuniyatlar, jihatlar, xislatlarga ega bo\u02bblib kelgan. Bu o\u02bblkada yashab, ijod qilgan olimlar hayotini o\u02bbrganish muhim ahamiyat kasb etadi. X-XIII asrlarda Markaziy Osiyoning yirik shaharlari bo\u02bblgan Buxoro va Samarqandda hanafiy …<\/p>\n","protected":false},"author":1,"featured_media":22852,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nHUSOMUDDIN SADR SHAHIDNING HAYOTI VA ILMIY FAOLIYATI TARIXI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"HUSOMUDDIN SADR SHAHIDNING HAYOTI VA ILMIY FAOLIYATI TARIXI\" \/>\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=22854&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"HUSOMUDDIN SADR SHAHIDNING HAYOTI VA ILMIY FAOLIYATI TARIXI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"HUSOMUDDIN SADR SHAHIDNING HAYOTI VA ILMIY FAOLIYATI TARIXI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=22854&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=\"2022-07-07T03:55:22+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/07\/bukhara.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"495\" \/>\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=\"11 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=22854&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=22854&lang=oz\",\"name\":\"HUSOMUDDIN SADR SHAHIDNING HAYOTI VA ILMIY FAOLIYATI TARIXI - 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