{"id":23824,"date":"2022-08-31T08:27:29","date_gmt":"2022-08-31T03:27:29","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=23824"},"modified":"2022-08-30T15:28:11","modified_gmt":"2022-08-30T10:28:11","slug":"abu-mansur-moturidiy-buyuk-arabshunos-olim-sifatida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=23824&lang=oz","title":{"rendered":"ABU MANSUR MOTURIDIY BUYUK ARABSHUNOS OLIM SIFATIDA"},"content":{"rendered":"

Ma\u02bclumki, Qur\u02bconi karim arab tilida nozil bo\u02bblgan. Boshqa tillar qatori uning ham o\u02bbziga xos qonun-qoida va uslublari mavjud. Islom dini vujudga kelgan ilk davrdan boshlab, ulamolar bu tilni o\u02bbrganishga qattiq e\u02bctibor berganlar. Chunki usiz islomning ikki asosiy manbasi bo\u02bblmish Qur\u02bconi karim va hadisi shariflarning mazmun-mohiyati va maqsadini anglab yetish imkonsiz.<\/span><\/p>\n

Imom Moturidiy bu dinning buyuk darg\u02bbalaridan biri bo\u02bblib, ilm-fanning turli sohasi, xususan, kalom va tafsir ilmi bo\u02bbyicha ijtihod olib borgan dastlabki olimlardan biridir. Imom Moturidiyning vafotidan so\u02bbng moturidiylik mazhabi uning yo\u02bbli va uslubi asosida harakatlandi. Zero, u o\u02bbz qarashlarini isbotlash, bu dinni nazariy jihatdan himoya qilishda har xil dalillardan foydalandi. Imom Moturidiy kalom va tafsir ilmida yetuk olim bo\u02bblishi bilan birga arab tilshunosiligida ham chuqur bilim egasi bo\u02bblgan. Shuning uchun u o\u02bbz asarlarida, xususan, \u201cTa\u02bcvilotul-Qur\u02bcon\u201dda ma\u02bclum bir masalalarni isbotlash asnosida til bilan bog\u02bbliq dalillardan keng miqyosda va turli ko\u02bbrinishlarda foydalanganini, arab tiliga tayangan holda\u00a0 ularni muvaffaqiyat bilan yoritib berganini ko\u02bbramiz.<\/span><\/p>\n

Imom Moturidiy arab tili bilan bog\u02bbliq dalillardan foydalanar ekan, tilshunos olimlar umumidan, ayniqsa, bu sohaning dongdor shaxslaridan ham dalillar keltiradi. Jumladan, u: \u0642\u0627\u0644 \u0623\u0647\u0644 \u0627\u0644\u0644\u063a\u0629 [qola ahlul lug\u02bbati] \u2013 \u201clug\u02bbat olimlari dedi\u201d, \u0642\u0627\u0644 \u0623\u0647\u0644 \u0627\u0644\u0644\u0633\u0627\u0646 [qola ahlul lison] \u2013 \u201ctilshunoslar dedi\u201d, \u0642\u0627\u0644 \u0623\u0647\u0644 \u0627\u0644\u0645\u0639\u0627\u0646\u064a [qola ahlul ma\u02bconiy] \u2013 \u201cilmul maoniy (ritorika) olimlari dedi\u201d kabi iboralarni ishlatadi. \u00a0\u201cNaba\u02bc\u201d surasining 9-oyatidagi \u201c\u0633\u0628\u0627\u062a\u0627\u201d [subaatan] leksik birligi borasida Imom Moturidiy tilshunos olimlarning turli xil fikrlarini zikr qilib bunday degan: \u201c\u201d\u0627\u0644\u0633\u0651\u064f\u0628\u064e\u0627\u062a\u064f\u201d [as-subaat] \u2013 cho\u02bbzilish, uzayish degan ma\u02bcnodadir, deyilgan[1]<\/a>. Yana bir tafsirda \u201c\u0627\u0644\u0633\u0651\u064f\u0628\u064e\u0627\u062a\u064f\u201d [as-subaat]ni mutlaq harakatsiz holatdagi uyqu, deyilgan. Shuning uchun ham o\u02bblik singari uxlab yotgan kishiga nisbatan (arab tilida) \u201c\u0645\u064e\u0633\u0652\u0628\u064f\u0648\u062a\u064c\u201d\u2013 [masbuut][2]<\/a>\u00a0deb aytiladi. Yana bir ta\u02bcvilda shunday deyilgan: \u201c\u0627\u0644\u0633\u0651\u064f\u0628\u064e\u0627\u062a\u064f\u201d [as-subaat] so\u02bbzi rohat ma\u02bcnosida bo\u02bblib, Bani Isroilda shanba kuni ishlamasdan dam olinadigan kun bo\u02bblgani uchun ham uni \u201c\u0627\u0644\u0633\u064e\u0628\u0652\u062a\u064f\u201d [as-sabtu] deb atadilar\u201d[3]<\/a>.<\/span><\/p>\n

Imom Moturidiy ma\u02bcnosini izohlab berayotgan oyatni davom ettirib, bunday deydi: \u201cBu oyatdagi \u201c\u0627\u0644\u0633\u0651\u064e\u062c\u0651\u064e\u0627\u062c\u064f\u201d\u00a0 [as-sajjaaj] bir-birining izidan ergashib keladigan yomg\u02bbirdir. \u201c\u0627\u0644\u0633\u0651\u064e\u062c\u0651\u064f\u201d [as-sajj] \u2013 quyish va oqizish ma\u02bcnosini ifodalaydi\u201d[4]<\/a>.<\/span><\/p>\n

\u201cNaba\u201d surasi, 23-oyatida kelgan \u201c\u0623\u062d\u0642\u0627\u0628\u0627\u201d [ahqoba] leksik birligi ancha bahsli ko\u02bbrinadi. Zero, Imom Moturidiy bu xususda quyidagilarni yozadi: \u201cAyrim mufassirlarning zikr qilishlaricha, \u201c(Ular) u joyda uzoq zamonlar qoluvchidirlar\u201dning ma\u02bcnosi shuki, ular do\u02bbzaxda uch \u201c\u0623\u064e\u062d\u0652\u0642\u064e\u0627\u0628\u064c\u201d [ahqob] qolishadi. Har bir \u201c\u0623\u064e\u062d\u0652\u0642\u064e\u0627\u0628\u064c\u201d [ahqob] sakson yilga teng. Ular azobning bir ko\u02bbrinishi bilan azoblanadilar. So\u02bbngra, undan keyin azobning boshqa bir ko\u02bbrinishi bilan azoblanadilar. Oyatning ma\u02bcnosi \u201c\u0623\u064e\u062d\u0652\u0642\u064e\u0627\u0628\u064c\u201d [ahqob]lar o\u02bbtganidan so\u02bbng ularning azob chekishlari to\u02bbxtatiladi, degani emas. \u201c\u0623\u064e\u062d\u0652\u0642\u064e\u0627\u0628\u064c\u201d [ahqob] \u2013 bu, vaqtlarning ichidagi eng so\u02bbnggi nuqtadir[5]<\/a>\u201d.<\/span><\/p>\n

Imom Moturidiy fikricha, shu suraning 25-oyatida kelgan \u201c\u0627\u0644\u0652\u062d\u064e\u0645\u0650\u064a\u0652\u0645\u064f\u201d [al-hamiym] qaynashda eng oxirgi nuqtasiga yetgan suv va \u201c\u0627\u0644\u0652\u063a\u064e\u0633\u0651\u064e\u0627\u0642\u064f\u201d [al-g\u02bbassoq] esa,\u00a0 o\u02bbta sovuq havodir. Uning qarashidan farqli o\u02bblaroq, boshqa tilshunoslar \u201c\u0627\u0644\u0652\u063a\u064e\u0633\u0651\u064e\u0627\u0642\u064f\u201d [al-g\u02bbassoq]ni badandan ajralib chiqadigan yiring va yog\u02bbdir, degan. Bu qarashni Imom Moturidiy Ibn Jarirdan naql qilgan.<\/span><\/p>\n

\u201cArab tilida \u201c\u0627\u0644\u0652\u0643\u0650\u0630\u0651\u064e\u0627\u0628\u064f\u201d [al-kizzab] va \u201c\u0627\u0644\u062a\u0651\u064e\u0643\u0652\u0630\u0650\u064a\u0652\u0628\u064f\u201d [at-takzib] bir ma\u02bcnoda keladi\u201d, deb yozadi Imom Moturidiy. Ya\u02bcni, uning fikricha, bu ikki leksik birliklarning ma\u02bcnosi yolg\u02bbonga chiqarish, inkor etishdir. Oyatdagi\u00a0 \u201c\u0643\u0650\u0630\u0651\u064e\u0627\u0628\u064b\u0627\u201d \u2013 [kizzaaban] degan so\u02bbz agar tashdidsiz (ya\u02bcni, kizaaban) deb o\u02bbqilsa, u \u201c\u0627\u0644\u0643\u064e\u0630\u0650\u0628\u064f\u201d [al-kizbu] dan olingan bo\u02bbladi va \u201cyolg\u02bbon gapirmaydilar\u201d ma\u02bcnosini bildiradi. Agar mazkur so\u02bbz tashdid bilan o\u02bbqilsa, \u201c\u0627\u0644\u062a\u0651\u064e\u0643\u0652\u0630\u0650\u064a\u0652\u0628\u064f\u201d [at-takzibu] dan olingan bo\u02bbladi va \u201cbir birlarini yolg\u02bbonga chiqarmaydilar\u201d ma\u02bcnosini beradi. Shu o\u02bbrinda Imom Moturidiy bunday yozadi: \u201cKisoiyning: \u201cTaxfif (ya\u02bcni, tashdidsiz) o\u02bbqish Muzor (qabilasidan bo\u02bblgan odam)larning lug\u02bbati va tashdid bilan o\u02bbqish yamanliklarning lug\u02bbatidir. Ular: \u201c\u0643\u064e\u0630\u0651\u064e\u0628\u064e\u0647\u064f \u062a\u064e\u0643\u0652\u0630\u0650\u064a\u0652\u0628\u064b\u0627 \u0648\u064e\u0643\u0650\u0630\u0651\u064e\u0627\u0628\u064b\u0627\u201d [kazzabahu takziban va kizzaban] \u2013 \u201cuni butunlay yolg\u02bbonga chiqardi\u201d va \u201c\u062e\u064e\u0631\u0651\u064e\u0628\u064e\u0647\u064f \u062a\u064e\u062e\u0652\u0631\u0650\u064a\u0652\u0628\u064b\u0627 \u0648\u064e\u062e\u0650\u0631\u0651\u064e\u0627\u0628\u064b\u0627\u201d\u00a0\u00a0 [xarrabahu taxriban va xirroban] \u2013 \u201cuni butunlay xarob qildi\u201d deb, aytadilar\u201d, degani rivoyat qilingan\u201d[6]<\/a>.<\/span><\/p>\n

\u201cNaba\u02bc\u201d surasining 30-oyatida Imom Moturidiy \u201c\u0641\u0644\u0646 \u0646\u0632\u064a\u062f\u0643\u0645\u201d [falan naziydakum] \u2013 \u201cEndi sizlarga faqat azobnigina ziyoda qilurmiz\u201d iborasiga ma\u02bcno berayotib, muhim bir aqidaviy masala \u2013 imon ziyoda bo\u02bblish-bo\u02bblmasligi ustida ham umumiy xulosa berib o\u02bbtgan: \u201cAzobni ziyoda qilish degani, uning doimiyligi va boqiyligidir. Ularga tayyorlab qo\u02bbyilgan azobning miqdori ziyoda qilinadi degani emas. Chunki Alloh taolo ularga qilgan gunohlariga yarasha jazolanishlarining xabarini bergan[7]<\/a>. O\u02bbsha qilgan amallarining barobariga olayotgan azoblari ular uchun jazo bo\u02bbladigan bo\u02bblsa, ularning azoblari ziyoda qilinishi to\u02bbg\u02bbri bo\u02bblmaydi. Demak, (oyatda kelgan \u201c\u0646\u064e\u0632\u0650\u064a\u0652\u062f\u064f\u201d [naziydu] so\u02bbzidagi) \u201c\u0632\u0650\u064a\u064e\u0627\u062f\u064e\u0629\u064c\u201d [ziyadatun] doimiylik va boqiylik ma\u02bcnosiga burib yuborilishi aniq bo\u02bbldi. Shuning uchun bizning mazhabdoshlarimiz Alloh taoloning: \u201cAmmo imon keltirganlarning imonlarini bu (sura) ziyoda qildi\u201d[8]<\/a>\u00a0degan so\u02bbzi va \u201cziyoda qilish\u201d iborasi zikr qilingan har bir oyatni \u201cimonda sobitqadam hamda bardavom bo\u02bblish\u201d deb ta\u02bcvil qilganlar. Imon ziyoda bo\u02bbladi va kamayadi deb emas\u201d[9]<\/a>.<\/span><\/p>\n

Yana \u201cNaba\u02bc\u201d surasining 38-oyatidagi \u201c\u0627\u0644\u0631\u0648\u062d\u201d [ar-ruh] kalimasiga to\u02bbxtalar ekan, Imom Moturidiy quyidagi ma\u02bclumotlarni zikr qilib o\u02bbtgan: \u201cBu oyatdagi \u201cRuh\u201d xususida mufassirlar ixtilof qilganlar. Binobarin, ulardan ba\u02bczilari u Jabroil alayhissalom, degan bo\u02bblsa[10]<\/a>, ayrimlari u musulmonlarning ruhlaridir, deb ta\u02bcvil qilganlar[11]<\/a>. Yana ayrimlari esa ular farishtalarning ustiga (nazorat uchun qo\u02bbyilgan) \u201chafaza\u201d[12]<\/a>lardir, ular farishtalarni ko\u02bbradilar, farishtalar esa ularni ko\u02bbrmaydi, deganlar.<\/span><\/p>\n

Bu yerdagi \u201cRuh\u201d Alloh taolo: \u201c(U Zot) O\u02bbz amri ila farishtalarni ruh-vahiy bilan nozil qilur\u201d[13]<\/a>, deganidek, osmondan tushirilgan kitoblar bo\u02bblishi ham mumkin. Binobarin, (nozil qilingan ana shu samoviy) kitoblar haqqini zoye qilgan yoki ularga amal qilmasdan orqasiga tashlab qo\u02bbygan kishilar bilan xusumatlashuvchi, ularning haqlarini ado etgan va ichidagilarga amal qilganlarni shafoat qilguvchi bo\u02bbladi.<\/span><\/p>\n

Yana ba\u02bczi mufassirlar \u201cRuh sharhlanmaydigan, ma\u02bcnosi insonlardan sir tutilgan narsadir. Alloh taolo: \u201cVa sendan ruh haqida so\u02bbrarlar. Sen: \u201cRuh Rabbimning ishidir\u2026.\u201d, deb ayt\u201d[14]<\/a>\u00a0degan\u201d, deydilar\u201d[15]<\/a>.<\/span><\/p>\n

Zajjoj: \u201c\u0627\u0644\u0635\u0651\u064e\u0627\u062e\u0651\u064e\u0629\u064f\u201d [as-soxxotu] \u2013 \u201ckar qiluvchi\u201d ma\u02bcnosida bo\u02bblib, qiyomat kunida quloqlar o\u02bbzlari chaqirilgan ovozdan boshqa barcha narsadan kar bo\u02bblib qoladi\u201d, degan\u201d[16]<\/a>.<\/span><\/p>\n

Yuqorida o\u02bbtganlardan ayon bo\u02bbladiki, Imom Moturidiy Zajjoj, Kisoiy, Abu Ubayd, Abu Bakr Asam, Abu Avsaja kabi arabshunos olimlarning leksik-semantik qarashlarini tahlil qilish, ular orasidan olganini olib, olmaganlarini ilmiy uslubda rad eta olishga layoqati yetadigan darajada buyuk tilshunos olim bo\u02bblgan. Ayniqsa, ona yurti Samarqanddan tashqariga chiqmagan Imom Moturidiyning nafaqat buyuk mutakallim va mufassir, balki ulug\u02bb arabshunos olimlarning shu sohaga oid boy ilmiy merosidan yaxshigina boxabar shaxs bo\u02bblgani ham uning \u201cTa\u02bcvilotul-Qur\u02bcon\u201d asarida yaqqol namoyon bo\u02bbladi.<\/span><\/p>\n

[1]<\/span><\/a>\u00a0Bunda inson uxlagan vaqtda uning tanasi cho\u02bbzilishiga ishora bor.<\/span><\/span><\/div>\n
[2]<\/a>\u00a0Letargiya: uzoq uyquga o\u02bbxshash kasallik, sakta kasalligi.<\/span><\/div>\n
[3]<\/a>\u00a0Imom Moturidiy. Ta\u02bcvilotul-Qur\u02bcon, Ahmad Vonli O\u02bbg\u02bblu va Bakr To\u02bbpal O\u02bbg\u02bblu tahqiqi bilan, Istanbul: Dorul mizon, 2005. \u2013J.17, \u2013B.11.<\/span><\/div>\n
[4]<\/a>\u00a0O\u02bbsha manba, \u2013J.17, \u2013B.12.<\/span><\/div>\n
[5]<\/a>\u00a0O\u02bbsha manba, \u2013J.17, \u2013B.15.<\/span><\/div>\n
[6]<\/a>\u00a0O\u02bbsha manba, \u2013J.17, \u2013B.19.<\/span><\/div>\n
[7]<\/sup><\/a>\u00a0\u201cKimki (bir) hasana (savobli ish) qilsa, unga o\u02bbn barobar (ko\u02bbpaytirib yozilur). Kimki (bir) yomon (gunoh ish) qilsa, faqat o\u02bbsha (gunoh) miqdorida (bir gunohga yarasha) jazolanur. Ularga nohaqlik qilinmagay\u201d An\u02bcom surasi, 160-oyat mazmuni.<\/span><\/div>\n
[8]<\/a>\u00a0\u201cBiron sura nozil qilingan vaqtda ulardan: \u201cBu sizdan kimning iymonini ziyoda qildi?\u201d deydigan kimsalar bor. Bas, iymon keltirganlarning iymonini ziyoda qildi va ular shodu xurram bo\u02bbldilar\u201d. Tavba surasi, 124-oyat.<\/span><\/div>\n
[9]<\/a>\u00a0Imom Moturidiy. Ta\u02bcvilotul-Qur\u02bcon, \u2013J.17, \u2013B.17.<\/span><\/div>\n
[10]<\/a>\u00a0Bu Zahhok (r.a.)ning so\u02bbzi bo\u02bblib, uni Ibn Jarir rivoyat qilgan. Jomeul-bayon an ta\u02bcvili oyil-Qur\u02bcon, 36-jild, 135-136 bet. Yana Zahhok (r.a.)dan Abd ibn Humayd va Abu Shayx ham rivoyat qilgan. Ad-durr al-mansur, 6-jild, 506-bet.<\/span><\/div>\n
[11]<\/a>\u00a0Bu gapni Ibn Abbos (r.a.)dan Ibn Jarir rivoyat qilgan. Jomeul-bayon an ta\u02bcvili oyil-Qur\u02bcon, 36-jild, 146-bet. Undan Bayhaqiy ham rivoyat qilgan. Ad-durrul-mansur, 6-jild, 506-bet.<\/span><\/div>\n
[12]<\/a>\u00a0Hafaza \u2013 har bir farishtaga biriktirilgan, ularning ustilaridan nazorat qiladigan boshqa bir farishtalarning nomi.<\/span><\/div>\n
[13]<\/a>\u00a0Nahl surasi, 2-oyat.<\/span><\/div>\n
[14]<\/a>\u00a0Isro surasi, 85-oyat.<\/span><\/div>\n
[15]<\/a>\u00a0Imom Moturidiy. Ta\u02bcvilotuul-Qur\u02bcon, \u2013J.17, \u2013B.21.<\/span><\/div>\n
[16]<\/a>\u00a0Imom Moturidiy. Ta\u02bcvilotuul-Qur\u02bcon, \u2013J.17, \u2013B.60-61.<\/span><\/div>\n
Olovxon N\u0415MATOV,<\/strong><\/span><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot\u00a0markazi ilmiy xodimi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Ma\u02bclumki, Qur\u02bconi karim arab tilida nozil bo\u02bblgan. Boshqa tillar qatori uning ham o\u02bbziga xos qonun-qoida va uslublari mavjud. Islom dini vujudga kelgan ilk davrdan boshlab, ulamolar bu tilni o\u02bbrganishga qattiq e\u02bctibor berganlar. Chunki usiz islomning ikki asosiy manbasi bo\u02bblmish Qur\u02bconi karim va hadisi shariflarning mazmun-mohiyati va maqsadini anglab yetish imkonsiz. Imom Moturidiy bu dinning buyuk …<\/p>\n","protected":false},"author":1,"featured_media":23822,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nABU MANSUR MOTURIDIY BUYUK ARABSHUNOS OLIM SIFATIDA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ABU MANSUR MOTURIDIY BUYUK ARABSHUNOS OLIM SIFATIDA\" \/>\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=23824&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ABU MANSUR MOTURIDIY BUYUK ARABSHUNOS OLIM SIFATIDA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"ABU MANSUR MOTURIDIY BUYUK ARABSHUNOS OLIM SIFATIDA\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=23824&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=\"2022-08-31T03:27:29+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2022-08-30T10:28:11+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/08\/bukhari_buxoriy2022_128.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"330\" \/>\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=\"6 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=23824&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=23824&lang=oz\",\"name\":\"ABU MANSUR MOTURIDIY BUYUK ARABSHUNOS OLIM SIFATIDA - 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