{"id":23484,"date":"2022-08-16T09:05:11","date_gmt":"2022-08-16T04:05:11","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=23484"},"modified":"2022-08-16T09:05:11","modified_gmt":"2022-08-16T04:05:11","slug":"sahihul-buxoriyga-qadar-hadisshunoslikda-yozilgan-hadis-to%ca%bbplamlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=23484&lang=oz","title":{"rendered":"\u201cSAHIHUL BUXORIY\u201dGA QADAR HADISSHUNOSLIKDA YOZILGAN HADIS TO\u02bbPLAMLARI"},"content":{"rendered":"

Ma\u02bclumki, III\/IX asr Islom olamida hadis ilmining gullab yashnagan va rivoj topgan davri bo\u02bbldi. Bu asrda muhaddislar hadislarni yozish, ularni jamlash, tartibga solish va sahihlarini boshqalaridan ajratish va to\u02bbplangan hadislarni ilmiy nuqtai nazardan muayyan qonun-qoidalarga tayangan holda tartibga tushirish ishlarini bajarishdi.<\/span><\/p>\n

Muhaddislar sultoni Muhammad ibn Ismoil Buxoriy (vaf. 256\/870) hadis jamlashda yangi bir yo\u02bbnalishga asos soldi. U faqat sahih hadislarni o\u02bbz ichiga olgan \u201cAl-Jome\u02bc as-Sahih\u201d kitobini yozdi va hadislarni boblarga ajratib, tartibga soldi. Musulmonlar bu hadis to\u02bbplamini Qur\u02bconi karimdan keyingi eng to\u02bbg\u02bbri va ishonchli manba deb e\u02bctirof etgan.<\/span><\/p>\n

Bu ishonchli to\u02bbplam yaratilguniga qadar I-II hijriy asrlarda sunnat va hadislarni muhaddislar ma\u02bclum bir darajada jamlab, bir to\u02bbplam shakliga keltirdi. Bu harakatlar keyingi hadis to\u02bbplamlarini yaratilishida zamin bo\u02bbldi.<\/span><\/p>\n

Imom Buxoriy hadis yo\u02bbnalishida oldin yozilgan barcha janrdagi hadis to\u02bbplamlaridan kelib chiqib, yangi yo\u02bbnalishga asos solguniga qadar hadis ilmining shakllanishi va tadrijiy rivojlanish bosqichi ikki davrni o\u02bbz ichiga olgan: I\/VII asr ya\u02bcni, Payg\u02bbambar (S.A.V.), sahobalar va katta tobeinlar yashagan zamon, II\/VIII asr, ya\u02bcni tobeinlar va tab\u02bca tobeinlar yashagan davr.<\/span><\/p>\n

Payg\u02bbambar (S.A.V.) davrlarida Arabiston atrofidagi barcha hududlarga islom dini ta\u02bclimoti kirib bordi. VII asrdan boshlab esa, Sahoba va tobeinlar orqali boshqa o\u02bblkalarga ham islom ilmi va shar\u02bciy ahkomlar yetkazildi. Natijada, Qur\u02bcondan keyin islom ilmlarini ayniqsa, hadis ilmini o\u02bbrganishga va ma\u02bcnosini tushunishga ehtiyoj kuchaydi va hadislarni \u201c\u062a\u062f\u0648\u064a\u0646\u201d \u201cTadvin\u201d, ya\u02bcni to\u02bbplam sifatida jamlanishiga turtki bo\u02bbldi.<\/span><\/p>\n

I\/VII asrning oxiriga kelib, ya\u02bcni sahobalar davri tugab, tobeinlar davrining o\u02bbrtalarida, sahoba va tobeinlarning ko\u02bbpi vafot etgani va boshqa sabablarga ko\u02bbra hadislarning yo\u02bbq bo\u02bblib ketish xavfi paydo bo\u02bbldi. Shuningdek, Islom yetib borgan ajam diyorida musulmonlarning ko\u02bbpayishi va hadis ilmiga kuchli qiziqish natijasida, \u201cSahih\u201d \u2013 ishonchli, haqiqiy hadislar bilan bir qatorda ko\u02bbplab soxta hadislar ham paydo bo\u02bbla boshladi. Natijada, Katta tobeinlar davrida hadislarni asl holicha saqlash, va uni tadvin etish ishlari siyosat darajasiga ko\u02bbtarildi. Bu holatni o\u02bbz vaqtida anglab yetgan umaviylarning sakkizinchi xalifasi Umar ibn Abdulaziz (vaf.720) (xalifalik davri 717-719) hadislarni yozishga va jamlashga rasmiy ravishda buyruq beradi [10:76]. Tarixchilar nazdida, u hadislarni jamlashga birinchi bo\u02bblib tashabbus qilgan shaxs sifatida e\u02bctirof etiladi.<\/span><\/p>\n

\u201c\u062a\u062f\u0648\u064a\u0646 \u0627\u0644\u0633\u0646\u0629\u201d murod aslida sunnatni to\u02bbplamga \u201ckiritish\u201d, \u201cjam qilish\u201d, \u201cto\u02bbplash\u201d nazarda tutilgan sunnatni yozishni boshlash emas. Sunnat birinchi hijriy yilning nihoyasidan oldin sahifa shaklida yozilgan edi. Keyinchalik, Umar ibn Abdulaziz davrida uni to\u02bbplamga kiritish, jamlash boshlandi [12:9,40]. Ana shu ishga Ibn Shihob Zuhriy birinchi bo\u02bblib qo\u02bbl urgani bois, mendan oldin bu ishni hech kim qilmagan, degan fikrni aytgan.<\/span><\/p>\n

II\/VIII asrda hadislarni yozma ravishda jamlash ishi boshlandi. Islom olamidagi hadis ilmining bilimdonlari bu ishga kirishdi. Dastavval, hadislarni yozishda asosan ularni qaydlash nazarda tutilgan edi. Shuning uchun ularda ma\u02bclum tartibga amal qilinmas edi. Ilk bor bitilgan hadis kitoblari \u201cJome\u02bc\u201d (jamlovchi) va \u201cMusannaf\u201d (bitik) shaklida yozildi. Ularda turli mavzulardagi hadislar jamlandi.<\/span><\/p>\n

II\/VIII asr oxirida hadislarni tadvin etish (to\u02bbplash) ishi jadal rivojlanib, ta\u02bclif etilgan hadis to\u02bbplamlari nafaqat Payg\u02bbambar (S.A.V.)ning hadislari balki, sahobalarning so\u02bbzlari, qilgan ishlari va tobeinlarning fatvolarini ham qamrab olgan. O\u02bbsha davrning ba\u02bczi muhaddislari asosan topilgan hadisni birin-ketin, chuqur o\u02bbrganib, aniqlab tekshirish ishlarini olib bormasdan kitoblariga kiritavergan. Natijada, ularda sahih (ishonchli) hadislar bilan birga zaif (kuchsiz) hadislar ham yozilgan. Shunga qaramay, o\u02bbsha davrdagi ulamolarning hadis yig\u02bbishda ko\u02bbrsatgan jiddu-jahdi tahsinga loyiqdir [13:9].<\/span><\/p>\n

A.B. Xalidovning qayd etishicha, VIII asrning o\u02bbrtalaridan boshlab, rivojlanib borgan hadis ilmi bilan keyingi ikki-uch asr davomida to\u02bbrt yuzdan ziyod olimlar shug\u02bbullangan [14:61]. Tadqiqotchilarning ta\u02bckidlashicha [4:4.7:19], bu davrda hadislarni ishonchli manbalarga asoslanib, maromiga yetkazib ilmiy ravishda tartibga solish olimlarning orasida eng sevimli, zaruriy mashg\u02bbulotga aylangan. Hatto, hadislarni yozish, ularni jamlash, tartibga solish va sahihlarini boshqasidan ajratish ishlari oxiriga yetkazilgan. Shuningdek, bu asrda to\u02bbplangan hadislar ilmiy nuqtai nazardan muayyan qonun-qoidalarga tayangan holda tartibga tushirilgan. Ikkinchi hijriy asrda hadis fiqh ilmining bir bo\u02bblagi sifatida o\u02bbrganilgan bo\u02bblsa, uchinchi asrga kelib alohida soha bo\u02bblib ajralib chiqqan va mustahkam asosga ega mustaqil ilm sifatida qaror topgan.<\/span><\/p>\n

Shuningdek aynan shu asrda sahobalar va tobeinlarning fatvolari\u00adni aralashtirmay, faqat Rasululloh (S.A.V.)ning hadislarini yig\u02bbib, ularni rivoyat qilgan sahobalarning nomi ostida bir bobda jamlash boshlandi. Natijada, \u201cmusnad\u201d deb nomlangan hadis kitoblar vujudga keldi. Bu borada birinchi bo\u02bblib, Imom Ahmad ibn Hanbal (vaf. 241\/855) \u201cMusnad\u201dini, Abd ibn Humayd Keshiy (vaf. 249\/863 y.) \u201cMusnadi Abd\u201d kitobini, Abu Dovud Tayolisiy (vaf. 304\/917) \u201cMusnad Tayolisiy\u201d kitobini yozdi. Ibn Hanbalning \u201cMusnad\u201di musnadlarning orasida eng mashhuri, eng kattasi va foydasi eng ko\u02bbpi hisoblanadi. Ammo musnadlarda sahih hadislar ham, sahih bo\u02bblmaganlari ham bor edi [17:38,49].<\/span><\/p>\n

Nihoyat III\/IX asrda Muhammad ibn Ismoil Buxoriy (vaf. 256\/870) hadis jamlashda yangi bir yo\u02bbnalishga asos soldi. U faqat sahih hadislarni qamrab olgan \u201cAl-Jome\u02bc as-Sahih\u201d kitobini yozdi va unda hadislarni boblarga ajratib tartibga soldi. Keyin Imom Buxoriyning shogirdi Imom Muslim (vaf. 261\/875) ham ustozining yo\u02bblidan borib, \u201cSahihi Muslim\u201dni yozadi va bu kitob \u201cSahihul Buxoriy\u201ddan keyingi maqomni egallaydi.<\/span><\/p>\n

Keyinchalik hadislarni fiqhiy boblar asosida yozish natijasida \u201csunan\u201d uslubidagi kitoblar yaratildi. Ularda hadislar tahorat, namoz, ro\u02bbza mavzusiga ajratiladi. Bunga imom Abu Dovud va Termiziylarning \u201cSunan\u201di misol bo\u02bbla oladi. Shunday qilib, islom olamida sahih hadislardan iborat kitoblar yozish keng yoyildi. Ularning orasida imom Abu Dovud, Nasoiy, Termiziy va Ibn Mojalarning to\u02bbplamlari katta shuhrat va e\u02bctibor topdi va oldingi ikki sahih bilan qo\u02bbshilib, \u201cOlti sahih to\u02bbplam\u201d majmuasini tashkil etdi.<\/span><\/p>\n

Imom Buxoriyning \u201cAl-Jome\u02bc as-sahih\u201d hadislar to\u02bbplami hadis tadvinining birinchi davridan Imom Buxoriy davrigacha yozilgan Sunan kitoblari silsilasining bir davomchi halqasi hisoblanadi. Bu halqa oldingilarini to\u02bbldirib kamoliga yetkazdi. Imom Buxoriy o\u02bbzidan oldingi imomlarning tasnif etgan asarlaridan istifoda qildi, ularni tahlil qilib o\u02bbrgandi.<\/span><\/p>\n

Imom Dehlaviy Imom Buxoriydan oldingi muhaddislar tasnif etgan hadis to\u02bbplamlari va tasnif yo\u02bbnalishi borasida shunday deydi: \u201cMuhaddislar hadis ilmida yozgan ilk asarlarni quyidagi to\u02bbrt fan(yo\u02bbnalish)ga ajratdi: Imom Molikning \u201cMuvatto\u201d va Sufyonning \u201cJome\u02bc\u201d asarlari kabi Sunna \u2013 fiqhiy asarlar. \u201cKitab Ibn Jurayj\u201d kabi tafsir faniga oid asarlar. \u201cKitab Muhammad ibn Ishoq\u201d kabi Siyrat faniga oid asarlar. \u201cKitab Ibn Muborak\u201d kabi Zuhd va Riqoq faniga oid asarlar [9:25,11:78].<\/span><\/p>\n

Imom Buxoriy bu to\u02bbrt yo\u02bbnalishni jamlab oldingi va o\u02bbz zamonasining olimlari sahih deb hukm qilganini o\u02bbz kitobiga jamlashni iroda qilgan. Shuningdek, unda marfu\u02bc, musnad va boshqa hadislarni jamlagan. Shuning uchun u hadislar to\u02bbplami kitobini \u201cAl-Jome\u02bc as-sahih al-musnad\u201d deb nomlagan.<\/span><\/p>\n

II\/VIII\u2011III\/IX asrlarda sunna yo\u02bbnalishida ta\u02bclif va tasnif ishi o\u02bbta darajada faollashib ketib, hatto o\u02bbnlab, balki yuzlab Sunna kitoblari yozildi. Bu asarlarning ko\u02bbpligidan ularni quyidagicha guruhlarga ajratish mumkin: Sunan asarlar, Musannafot asarlar, Jome\u02bc asarlar, Musnad asarlar, Tafsir asarlar, G\u02bbazot va siyrat asarlar va maxsus boblarda keltirilgan alohida juzlar.<\/span><\/p>\n

\u201cSunan\u201d janridagi kitoblar: \u201cPayg\u02bbambar (S.A.V.)ning ibodatlarda tutgan yo\u02bbllari\u201d\u00a0uslubiga ko\u02bbra tasnif etilgan hadis to\u02bbplamlari. Bu uslubda yozilgan hadis to\u02bbplamida hadislar fiqhiy tartibga ko\u02bbra boblarga ajratilib, ma\u02bclum mazhab ahkomlarini dalillovchi hadislar ifoda etilgan. Bu uslubda tasnif etilgan hadis to\u02bbplamlari \u201cJome\u02bc\u201d uslubida yozilganidan farq qilib unda aqida, odob-axloq, tarix, siyrat va shunga o\u02bbxshash masalalarga oid hadislarni uchratmaysiz. Unda faqat fiqhiy masalaga oid va ahkom hadislar bilan chegaralangan. Quyida Imom Buxoriy asrigacha bo\u02bblgan eng muhim va mashhur Sunanlar to\u02bbg\u02bbrisida ma\u02bclumot keltiriladi:<\/span><\/p>\n

    \n
  1. Abul Valid Abdulmalik ibn Abdulaziz ibn Jurayj Rumiy (vaf. 768\/151)ning Sunani. Bu haqda Muhammad ibn Ja\u02bcfar Kattoniy (vaf. 1345) \u201cAr-Risala al-Mustatrafa\u201d kitobida aytib o\u02bbtgan [3:22,15:169].<\/span><\/li>\n
  2. Sa\u02bcid ibn Mansur (vaf. 227\/842)ning \u201cSunan\u201d hadislar to\u02bbplami kitobi. Bu asar Shayx Habibur Rahmon A\u02bczamiy tahqiqi bilan ikki jildda nashr qilingan, lekin to\u02bbliq emas. Unda 2978 hadis bo\u02bblib, ular Faroiz kitobi bilan boshlangan, so\u02bbng nikoh va unga bog\u02bbliq masalalar, taloq, jihod bilan davom etgan. Bu asar nashr qilingan [6:79,16:5].<\/span><\/li>\n<\/ol>\n
      \n
    1. Muhammad ibn Sabboh (vaf. 227\/842)ning \u201cSunan\u201d hadislar to\u02bbplami kitobi. Bu haqda Kattoniy \u201cAr-Risala al-Mustatrafa\u201d kitobida aytib o\u02bbtgan [3:23,9:25].<\/span><\/li>\n
    2. Imom Dorimiy (vaf. 255\/840)ning \u201cSunan\u201d hadislar to\u02bbplami kitobi. Bu kitobning isnodi oliy bo\u02bblib, Uchlik (Sulosiyot) hadislari Buxoriynikidan ko\u02bbpligi aytilgan. U Buxoriyning shayxlaridan. Bu kitob ikki jildda nashr qilgan. Hofiz Aloiy u haqda shunday deydi: \u201cDorimiyning kitobi Ibn Mojaning Sunanining o\u02bbrniga beshtaning oltinchisi bo\u02bblishi lozim edi. Chunki unda mursal va mavquf hadislar mavjud bo\u02bblsa-da, zaif roviylar kam va munkar shozz*[1]<\/a>\u00a0hadislar juda oz berilgan. Mana shu sababdan bu kitobdan ustundir\u201d [8:100].<\/span><\/li>\n<\/ol>\n

      Hofiz ibn Hajar aytadi: \u201cAgar beshtaning ichiga kiritilganda ham Ibn Mojanikidan yaxshi edi. Chunki uning sunani unikidan ko\u02bbp tomonlama ustun\u201d [3:24].<\/span><\/p>\n

      \u201cMusannafot\u201d va \u201cJome\u02bc\u201d janridagi kitoblar: Bular fiqhiy boblarga ko\u02bbra tartib berilgan kitoblar bo\u02bblib, o\u02bbziga Sunan va unga taalluqli hadislarni qamrab olgan. Ular juda ko\u02bbp bo\u02bblib, ularning eng mashhur va muhimlari keltirib o\u02bbtiladi:<\/span><\/p>\n

        \n
      1. Hadis hofizlaridan biri Abu Aruba Muammar ibn Roshid Azdiy (vaf. 153\/770)ning \u201cJome\u02bc\u201d hadislar to\u02bbplami kitobi [15:190]. Bu asarning qo\u02bblyozma nusxasi Fayzullo va Anqara kutubxonasida saqlanadi. Uni Turkiyalik Olim Fuad Sezgin tahqiq qilib nashrga tayyorlagan.<\/span><\/li>\n
      2. Mujtahid imomlardan sanalgan Sufyon Savriy (vaf. 161\/778)ning \u201cJome\u02bc\u201d hadislar to\u02bbplami kitobi. Bu haqda Imom Buxoriy \u201cTarixul Kabir\u201d asarida, Ibn Hajar Asqaloniy \u201cTahzibt tazhib\u201d asarida zikr qilgan [6:111].<\/span><\/li>\n
      3. Hammod ibn Salma (vaf. 167\/784)ning \u201cMusannaf\u201d hadislar to\u02bbplami kitobi. Hadis hofizi Hammoddan Muslim va barcha sunan sohiblari hadis rivoyat qilgan.<\/span><\/li>\n
      4. Muhammad ibn Hasan Shayboniy (vaf. 189\/805)ning qalamiga mansub \u201cal-Osor\u201d hadislar to\u02bbplami kitobi. Bu kitob fiqhiy masalalar bo\u02bbyicha 628ta marfu\u02bc, mavquf va mursal hadislarni qamrab olgan. Ustoz Abul Vafo Afg\u02bboniy izohi bilan ikki jildda nashr qilgan. Hofiz ibn Hajar bu asar roviylarining tarjimasi haqida kichkinagina juz ajratgan va uni \u201cAl-Iysor li ma\u02bcrifat ruvotil osor\u201d deb nomlangan va bu asar ham nashr qilingan [1:14,32].<\/span><\/li>\n
      5. Vaki\u02bc ibn Jarroh (vaf. 197\/813) \u201cMusannaf\u201d hadislar to\u02bbplami kitobi. Imom va Hadis hofizlaridan Sufyon ibn Uyayna (vaf. 198\/814)ning \u201cJome\u02bc\u201d hadislar to\u02bbplami kitobi. Bu haqda Hofiz Abu Bakr Ahmad ibn Ali Xatib Bag\u02bbdodiy va boshqalar o\u02bbz asarlarida zikr qilgan [2:174].<\/span><\/li>\n
      6. Abdurazzoq ibn Hammom San\u02bconiy (vaf. 211\/826)ning \u201cMusannaf\u201d hadislar to\u02bbplami kitobi. Habiburrahmon A\u02bczamiy tahqiqi bilan o\u02bbn bir jildda chop etilgan. 21033ta asar (hadis)dan iborat bu kitob Salaf olimlarning asarlari va tobeinlarning fiqhini qamrab olgan manbalarning eng sarasi deb tan olinadi. \u201cFathul Boriy\u201d va \u201cTag\u02bbliqut ta\u02bcliq\u201d asarida yozilishicha Imom Buxoriy bu asardan o\u02bbzi keltirgan hadislarda ko\u02bbp istifoda qilgan.<\/span><\/li>\n
      7. Abu Bakr ibn Abu Shayba (vaf. 235\/850)ning \u201cMusannaf\u201d hadislar to\u02bbplami kitobi. Bu 15 juzda tasnif etilgan, 19789ta hadisdan iborat. Imom Buxoriy ulardan \u201cSahihul Buxoriy\u201d kitobida ko\u02bbp foydalangan [3:25].<\/span><\/li>\n<\/ol>\n

        \u201cMusnad\u201d janridagi kitoblar: Bu kitoblarda hadislar sahih, hasan va zaif bo\u02bblishidan qat\u02bciy nazar har bir sahobaning hadisi, ismi va undan rivoyat qilingan hamma hadislar keltiriladi. Bunda hadisni qaysi mavzuga taalluqli ekani inobatga olinmaydi. Bu janrda hadis to\u02bbplaganlar ko\u02bbp bo\u02bblib, ba\u02bczilari qabilalariga yoki islomni qabul qilganiga yoki nasabining martabasiga qarab yoki boshqa sabablarga ko\u02bbra shunday tuzgan. Ba\u02bczi musnadlarda birgina (masalan: Abu Bakrning musnadi) yoki bir guruh sahobiylarning (to\u02bbrtlik yo o\u02bbnlik musnad) hadislari yoki bir toifaga mansub sahobalarning hadislari bilan masalan, \u201cOzchilik musnadi\u201d yoki \u201cMisrga kelgan sahobalar musnadi\u201d kabi nomlar bilan nomlangan.<\/span><\/p>\n

        Bu janrda yozilgan hadislarning to\u02bbplami juda ko\u02bbp bo\u02bblib, musnad asari bo\u02bblmagan hadis imomi juda oz topiladi. Jumladan:<\/span><\/p>\n

          \n
        1. Imom Ahmad ibn Hanbal (vaf. 241\/856)ning \u201cMusnad\u201d hadislar to\u02bbplami kitobi. U musnadlarning eng oliysi bo\u02bblib, bu janrdagi kitoblar zikr qilinganda bu asar to\u02bbg\u02bbrisida alohida to\u02bbxtalib o\u02bbtiladi. Bu kitob bir necha martalab chop etilgan. Alloma Ahmad Shokir o\u02bbz tahqiqining muqaddimasida u haqda ko\u02bbp ma\u02bclumotlar bergan [3:26].<\/span><\/li>\n
        2. Abu Dovud Tayolisiy Hofiz (tax.vaf. 203\/819)ning \u201cMusnad\u201d hadislar to\u02bbplami kitobi [5:26,15:353]. Bu asar bir jildda chop etilgan. Unga roviy Yunus ibn Habib Abu Bishr Ijliy (vaf. 267\/881) rivoyat qilgan hadislar kiritilgan.<\/span><\/li>\n
        3. Abu Muhammad Ubaydulloh ibn Muso ibn Abul Muxtor Abasiy Kufiy (vaf. 213\/828)ning \u201cMusnad\u201d hadislar to\u02bbplami kitobi. U birinchi bo\u02bblib \u201cMusnad\u201d janrida hadis to\u02bbplagan muhaddis hisoblanadi [15:353].<\/span><\/li>\n
        4. Abu Is\u02bchoq ibn Nasr ibn Ibrohim Matu\u02bciy (vaf. 213\/828)ning \u201cMusnad\u201d hadislar to\u02bbplami kitobi [3:26].<\/span><\/li>\n
        5. \u201cAsadus Sunna\u201d nomi bilan tanilgan Asad ibn Muso Ummaviy (vaf. 212\/822)ning \u201cMusnad\u201d hadislar to\u02bbplami kitobi. Abdulmalik ibn Marvonning avlodidan bo\u02bblgan bu shaxsga Imom Buxoriy, Abu Dovud va Nasoiy hadislarini ta\u02bcliq **[2]<\/a>\u00a0qilgan holda rivoyat qilgan [5:26].<\/span><\/li>\n
        6. Musaddad ibn Musarhad Asadiy Basriy (vaf. 221\/836)ning \u201cMusnad\u201d hadislar to\u02bbplami kitobi. U kishi Basrada birinchi bo\u02bblib \u201cMusnad\u201d janrida hadis to\u02bbplagan muhaddislardan hisoblanadi. Unga Imom Buxoriy, Imom Abu Dovud, Imom Termiziy va Nasoiylar hadis rivoyat qilib bergan.<\/span><\/li>\n
        7. Is\u02bchoq ibn Ibrohim ibn Rohavayh (vaf. 238\/853)ning \u201cMusnad\u201d hadislar to\u02bbplami kitobi. Bu kishi Bag\u02bbdodda Imom Ahmadning hamnishini va Buxoriyning ulug\u02bb shayxi sanaladi. Bu asarning 4 jild qo\u02bblyozma nusxasi hali ham \u201cDarul kutubul misriyya\u201dda saqlanmoqda [16:433].<\/span><\/li>\n
        8. Abu Bakr ibn Muhammad ibn Abu Shayba (vaf. 235\/850)ning \u201cMusnad\u201d hadislar to\u02bbplami kitobi. Bu kishi siqa hadis hofizi, undan Imom Buxoriy, Muslim, Abu Dovud, Nasoiy va Ibn Mojalar hadis rivoyat qilgan.<\/span><\/li>\n
        9. Usmon ibn Muhammad ibn Abu Shayba (vaf. 239\/854)ning \u201cMusnad\u201d hadislar to\u02bbplami kitobi. Bu muhaddis Buxoriyning katta ustozi hisoblanadi. Bu kishi ham mashhur siqa hadis hofizi, undan Imom Buxoriy, Muslim, Abu Dovud, Nasoiy va Ibn Mojalar hadis rivoyat qilgan [5:27].<\/span><\/li>\n
        10. Abu Bakr Abdulloh ibn Zubayr Humaydiy (vaf. 219\/834)ning \u201cMusnad\u201d hadislar to\u02bbplami kitobi. Bu kishi ham mashhur siqa hadis hofizi, Buxoriyning ulug\u02bb shayxi hisoblanadi. Hokimning zikr qilishicha, Buxoriy Humaydiy huzurida biror hadis eshitsa, keyin o\u02bbsha hadisni undan boshqadan so\u02bbramagan [5:27]. Bu asar Shayx Habibur Rohman A\u02bczamiy tahqiqi va ta\u02bcliqi bilan 2 jildda nashr etilgan. Bu hadislar to\u02bbplami 1300 hadisni qamrab olgan [3:27].<\/span><\/li>\n
        11. Abd ibn Humayd ibn Nasr Keshiy (vaf. 249\/863 y.)ning \u201cMusnadi Abd\u201d hadislar to\u02bbplami kitobi. Bu muhaddis Movarounnahrda hadis ilmining rivojiga o\u02bbzining muhim asarlari, ilm-ma\u02bcrifati bilan katta hissa qo\u02bbshgan. Imom Buxoriyning \u201cSahihul Buxoriy, Imom Dorimiyning \u201cSunan Dorimiy\u201d, Imom Muslimning \u201cSahih Muslim\u201d va Imom Termiziyning \u201cSunan Termiziy\u201d asarlarida Abdulhamid Keshiydan hadislar rivoyat qilingani aniqlangan. Tadqiqotchi Sh.Umarov Abd ibn Humayd ibn Nasr Keshiyning hayoti va ilmiy faoliyati bo\u02bbyicha ilmiy izlanish olib borgan.<\/span><\/li>\n<\/ol>\n

          Bulardan tashqari, Imom Buxoriyning o\u02bbzi ham \u201cAl-Musnad al-Kabir\u201d nomli musnad tasnif etgan. Shuningdek, Imom Muslim ibn Hajjojning ham roviylar (rijol) haqida katta Musnad asari mavjud. Bu kabi ko\u02bbplab asarlarni keltirish mumkin. Manbalarda muhaddis olimlar Imom Buxoriyning \u201cAl-Jome\u02bc as-Sahih\u201d asari va boshqa asarlarida ulardan istifoda qilgani to\u02bbg\u02bbrisida fikrlar aytilgan [3:33].<\/span><\/p>\n

          Hijriy II-III-asrlarda hadis ilmi bilimdonlari \u201cSunnat\u201dni qayd qilish, ularni turli musannafot asarlar shaklida tadvin qilib saqlash va yozishda turli uslublarni qo\u02bbllashga uringan.<\/span><\/p>\n

          Xulosa o\u02bbrnida Imom Buxoriyning \u201cAl-Jome\u02bc as-Sahih\u201d asari Imom Molik, Ibn Jurayj, Avzoiy, Ibn Muborak va boshqa ilk musanniflarning asarlari asosida tasnif etilgan bo\u02bblib, ularning davomchisi yoki jamlovchisi deyish mumkin.<\/span><\/p>\n

          Salaf Musanniflar hadislarni Imom Molikning \u201cMuvatto\u201dsida qanday bo\u02bblsa, xuddi shunday shaklda fiqh bilan aralashtirib, keltirgan. Shuningdek, ular to\u02bbplamlarida olimlar, faqihlar, tobeinlar va amsor(shaharlardagi)larning fikrini ham zikr qilgan. Imom Buxoriy salaflarning bu uslubini chetda qoldirmadi, balki hadisning fiqhiy jihatiga batafsil to\u02bbxtalmay uni tarjimalar ichiga kiritib yuborish orqali qisqa yo\u02bblni tanladi. Hatto ulamolarning orasida \u201cImom Buxoriyning fiqhi uning tarjimalaridadir\u201d degan so\u02bbz tarqaldi. Buxoriy tutgan yo\u02bblini va tanlagan uslubini oyat va asarlar bilan qo\u02bbllab-quvvatlaydi. So\u02bbng, bob haqidagi marfu\u02bc musnad hadislarni keltiradi. \u201cSahihul Buxoriy\u201d mana shu taraflari bilan hadislar to\u02bbplami kitoblarining orasida ajralib turadi.<\/span><\/p>\n

          Buxoriyning \u201cAl-Jome\u02bc as-Sahih\u201d kitobi aqida, fiqh, tafsir, g\u02bbazotlar, siyrat, zuhd, riqoq, fazilatlar va odoblar kabi turli ilmlarni o\u02bbziga jamlagan. Undan oldingi ulamolar esa faqat bittagina ilmga bag\u02bbishlab kitob yozgan. Masalan, \u201cSunan\u201d, \u201cJome\u02bc\u201d va \u201cMuvatto\u201dlar faqat fiqhiy ahkomlarga bag\u02bbishlangan. \u201cSiyrat\u201d va \u201cG\u02bbazot\u201d kitoblari ham shunday. Tafsir kitoblarida ham tafsirdan boshqa ya\u02bcni, fiqh, siyrat va g\u02bbazot ilmlari yo\u02bbq. Hadis juzlariga keladigan bo\u02bblsak, ular faqatgina ilm boblaridan biriga ajratilgan bo\u02bbladi xolos. \u201cAl-Jome\u02bc as-Sahih\u201d esa bu ilmlarning barchasini o\u02bbz ichiga olgan.<\/span><\/p>\n

          Buxoriydan oldingi ulamolar o\u02bbz to\u02bbplamida sahihligini lozim tutmay marfu\u02bc hadislarni ham kiratavergan. Unda sahih, hasan, zaif hatto mavzu\u02bc hadislarni ham jam qilgan. Imom Buxoriy esa hadislarning faqat sahihlari bilan cheklangan. Shuning uchun uning kitobi \u201cAl-Jome\u02bc as-Sahih\u201d (barcha yo\u02bbnalishdagi ishonchli hadislar to\u02bbplami) deb nomlagan.<\/span><\/p>\n

          Undan oldingi olimlar kitobida marfu\u02bc hadis va mavquf asarlar, muttasil, va munqati\u02bclarini birday jam qilavergan. Lekin Buxoriy kitobini Rasululloh (S.A.V)dan muttasil sanad bilan yetib kelgan hadislarga bag\u02bbishlagan, lekin unda guvohlik uchun asar va mavquflarni ham zikr qilib o\u02bbtgan. Unda ko\u02bbpgina mavquf, asarlarni keltiradi va odatda ularni ta\u02bcliq sifatida rivoyat qiladi. Aslida ular asl maqsad emas, balki oldingilarga ergashuv va suyanish yuzasidan keltirilgan. Shuning uchun uni \u201cAl-Jome\u02bc as-Sahih al-Musnad(suyangan)\u201d deb nomlagan. Bu ishonchli hadislar to\u02bbplamini islom dinining asosiy manbasi sifatida musulmon jamoatchiligi hamon o\u02bbrganib, tadqiq etib turli tillarga tarjima qilmoqda.\u00a0<\/strong><\/span><\/p>\n

          FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
          \n
            \n
          1. Abdulloh Muhammad Hasan. Juhudu ulamoul hadis fi tavsiqin nusus va zobtiha. \u2013Kuvayt. Vizarutul avqof va shu\u02bcunil islamiya. 2013.<\/span><\/li>\n
          2. Abu Bakr Ahmad Ibn Ali Xatib Bag\u02bbdodiy. Tarix Bag\u02bbdad J.11. Darul kutubil ilmiya. 2011. J.9.<\/span><\/li>\n
          3. Abu Bakr Kafi. Manhajul Imom Buxoriy fi tas\u02bchihil ahadis va ta\u02bcliliha (min xilal al-Jome\u02bc as-Sahih). \u2013Bayrut. Darul ibn Hazm. 2000.<\/span><\/li>\n
          4. Abu Iso at-Termiziy. Ash-Shamoyil an-Nabaviya \/ Tarjimon Uvatov U. \u2013T.: Cho\u02bblpon, 1993.<\/span><\/li>\n
          5. Ibn Hajar Asqaloniy. Taqribut tazhib. Tahqiq: Muhammad Avvama. \u2013Halab. Durur Rashid. 1991.<\/span><\/li>\n
          6. Ibn Hajar Asqaloniy. Tahzibut tahzib. \u2013Bayrut. Darulfikr. J.6.1984. J.4.<\/span><\/li>\n
          7. Muratov D. Abdulloh as-Subazmuniyning \u201cKashful-asror\u201d asari hadis ilmiga oid manba. Tar.fan.nom\u2026.dissert. \u2013T:. TIU, 2009.<\/span><\/li>\n
          8. Muhammad ibn Abdurrahmon ibn Muhammad. Shamsiddin Saxoviy.Fathul Mug\u02bbis, bi sharh alfiyatil hadis. Tahqiq: Abdulkarim ibn Abdulloh Darul manahij. J.5. 2005. J.1.<\/span><\/li>\n
          9. Muhammad Ibn Ja\u02bcfar Kattaniy. Arrisalatil mustatrafa li bayan mashhur kutubis sunnatil musharrafa. \u2013Bayrut. Maktabatil kulliyatil azhariya. 1993.<\/span><\/li>\n
          10. Muhammad ibn Mator Zahroniy. Tadvin as-Sunna an-nabaviyya nash\u02bcatuhu va tatovvuruhu. \u2013 Riyoz: Maktabat daril minhoj, 2005.<\/span><\/li>\n
          11. Rif\u02bcat Favziy Abdulmuttolib. Kutubu sunna dirosa tavsiqiya. \u2013Misr. Maktabatul xanaji. 1979.<\/span><\/li>\n
          12. Rif\u02bcat Favziy Abdulmuttolib. Manahijul muhaddisin. \u2013Qohira. Darus salom. 2008.<\/span><\/li>\n
          13. U.Uvatov. Muslim ibn al-Hajjoj. \u2013T.: A.Qodiriy nomidagi xalq merosi nashriyoti, 1995.<\/span><\/li>\n
          14. A.B.Xalidov. Arabskiye rukopisi i arabskaya rukopisnaya traditsiya. \u2013M.: Nauka, 1985.<\/span><\/li>\n
          15. Shamsiddin Zahabiy. Tazkiratul Huffaz. Bayrut. Darul kutubil ilmiya. J.1.<\/span><\/li>\n
          16. Shamsiddin Zahabiy. Tazkiratul Huffaz. Bayrut. Darul kutubil ilmiya. J.2.<\/span><\/li>\n
          17. Ibrahim Fawzi. The documentation of sunnah and hadith. \u2013London, United Kingdom. Riad El-Rayyes Books. 1995.<\/span><\/li>\n<\/ol>\n<\/div>\n
            [1]<\/a>\u00a0* Shozz hadis \u2013 hadisi maqbul bo\u02bblgan odam o\u02bbzidan ko\u02bbra yaxshiroq roviyga muxolif ravishda rivoyat qilgan hadis.<\/span><\/div>\n
            [2]<\/a>\u00a0** Muallaq hadis\u00a0\u2013 sanadining avvalida bitta yoki undan ko\u02bbp roviy ketma\u2013ket tushirib qoldirilgan hadis.<\/span><\/div>\n
            Barot AMONOV,<\/strong><\/span><\/div>\n
            Oksford islom tadqiqotlari markazi tadqiqotchisi, B.B.<\/strong><\/span><\/div>\n
            Imom Buxoriy xalqaro ilmiy-tadqiqot markazi bo\u02bblim boshlig\u02bbi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

            Ma\u02bclumki, III\/IX asr Islom olamida hadis ilmining gullab yashnagan va rivoj topgan davri bo\u02bbldi. Bu asrda muhaddislar hadislarni yozish, ularni jamlash, tartibga solish va sahihlarini boshqalaridan ajratish va to\u02bbplangan hadislarni ilmiy nuqtai nazardan muayyan qonun-qoidalarga tayangan holda tartibga tushirish ishlarini bajarishdi. Muhaddislar sultoni Muhammad ibn Ismoil Buxoriy (vaf. 256\/870) hadis jamlashda yangi bir yo\u02bbnalishga asos …<\/p>\n","protected":false},"author":1,"featured_media":23482,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\n\u201cSAHIHUL BUXORIY\u201dGA QADAR HADISSHUNOSLIKDA YOZILGAN HADIS TO\u02bbPLAMLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"\u201cSAHIHUL BUXORIY\u201dGA QADAR HADISSHUNOSLIKDA YOZILGAN HADIS TO\u02bbPLAMLARI\" \/>\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=23484&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cSAHIHUL BUXORIY\u201dGA QADAR HADISSHUNOSLIKDA YOZILGAN HADIS TO\u02bbPLAMLARI - 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