{"id":24375,"date":"2022-09-30T08:19:31","date_gmt":"2022-09-30T03:19:31","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=24375"},"modified":"2022-09-29T10:19:49","modified_gmt":"2022-09-29T05:19:49","slug":"fiqh-islom-huquqining-mustaqil-t%d0%b5okratik-siyosiy-tizimlar-huquqi-sifatida-shakllanishi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=24375&lang=oz","title":{"rendered":"FIQH \u2013 ISLOM HUQUQINING MUSTAQIL T\u0415OKRATIK SIYOSIY TIZIMLAR HUQUQI SIFATIDA SHAKLLANISHI"},"content":{"rendered":"

Bugungi Yangi O\u02bbzbekistonda har tomonlama milliy va diniy qadriyatlarimizni yuksaltirish, tarixiy ildizlarigacha ilmiy tadqiqot asosida yetib borish kabi masalalarga alohida e\u02bctibor qaratilmoqda.<\/span><\/p>\n

\u201cBugun ma\u02bcrifatga e\u02bctibor qaratish har qachongidan ham muhimdir. Buyuk tarixda hech narsa izsiz ketmaydi. U xalqlarning qonida, tarixiy xotirasida saqlanadi va amaliy ishlarida namoyon bo\u02bbladi. Shuning uchun ham u qudratlidir. Tarixiy merosni asrab-avaylash, o\u02bbrganish va avlodlardan avlodlarga qoldirish davlatimiz siyosatining eng muhim ustuvor yo\u02bbnalishlaridan biridir. Azaliy qadriyatlarimiz va axloqiy fazilatlarni o\u02bbzida mujassam etgan muqaddas dinimizni asrash va qadrlash har birimizning sharafli burchimizdir. Islom \u2014 haqiqatni anglash demakdir, u odamzodni ezgu amallarni bajarishga undaydi, har birimizni yaxshilik va tinchlikka chorlaydi, haqiqiy inson bo\u02bblishni o\u02bbrgatadi\u201d, \u2013 deya O\u02bbzbekiston Respublikasi Prezidenti Shavkat Mirziyoyev tomonidan ta\u02bckidlanishi bejiz emas[1]<\/a>.<\/span><\/p>\n

Yuqoridagi fikrlarga asoslangan holda ushbu maqolada islom dinining huquqiy asosini tashkil etuvchi al-fiqh ilmi xususida ilmiy xulosalar taqdim etiladi.<\/span><\/p>\n

Ma\u02bclumki, islom ilmlari, jumladan, al-fiqh, xalqimizning tarixiy-madaniy va ijtimoiy-axloqiy yuksalish idealining negizidir. Diniylik va dunyoviylik borasidagi qarashlar kishilarni borliq bilan uyg\u02bbunlikda, garmoniyada yashashga undaydi.<\/span><\/p>\n

Buni huquq ilmi va diniy me\u02bcyorlarning o\u02bbzaro munosabatlari, xususan, islom huquqi tizimining shakllanish jarayonlarini qiyosiy tahlil etish, uning \u00a0shakllanish tarixini yanada chuqurroq ochib berish,\u00a0 fiqh maktablari rivojining asosiy bosqichlarini aniqlash jarayonida ko\u02bbrish mumkin.<\/span><\/p>\n

Ilk islom davrida al-fiqh<\/strong>\u00a0(610\u2013632)<\/span><\/p>\n

VIII\u2013XII asrlar butun musulmon jamiyatida fan va madaniyat, ilm va tafakkur rivojlangan bir davr bo\u02bbldi. Bu davrda diniy bilimlar bilan bir qatorda dunyoviy ilmlar ham o\u02bbz rivojiga ega bo\u02bbldi. Islom dini \u2013 Arabiston yarim oroli doirasidan chiqib, taraqqiy etgan jahon diniga aylandi. Islom dini paydo bo\u02bblgan VII asr boshlarida ikki buyuk va hukmron davlat: Eronda Sosoniylar[2]<\/a>\u00a0(224-651) va Rimda Vizantiya (grek. \u0392\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 \u03a1\u03c9\u03bc\u03b1\u03af\u03c9\u03bd \u2014 Rim imperiyasi[3]<\/a>, 476-1453) bir-biri bilan har jihatdan kurashayotgan payt edi. Shuningdek, Hijoz xususan, Yasribdagi ijtimoiy va siyosiy hayotni o\u02bbz ta\u02bcsiri ostiga olgan yahudiylar[4]<\/a>\u00a0hamda islomdan avvalgi arablar \u2013 ikkita asosiy oiladan kelib chiqqan: qaxtoniylar va adnoniylardan iborat[5]<\/a>\u00a0\u201cjohiliyat davri arablari\u201d bor edi[6]<\/a>.<\/span><\/p>\n

Mana shunday turli tizimlar har tomondan o\u02bbrab turgan bir sharoitda islom dinining ajralmas qismi bo\u02bblgan\u00a0islom huquqi<\/strong>\u00a0mustaqil teokratik siyosiy tizimlar huquqi sifatida shakllandi.<\/span><\/p>\n

\u201cBoshqa huquq tizimlarining islom huquqiga ta\u02bcsiri\u201d to\u02bbg\u02bbrisidagi fikrlar islom huquqi tarixi bo\u02bbyicha ilmiy izlanishlarning to\u02bblig\u02bbicha amalga oshirilmaganligi bois ma\u02bclumotlar yetarli bo\u02bblmagan davrlarda ba\u02bczi G\u02bbarb olimlari qisqa bir fursatda dunyoga kelib jadal rivojlana boshlagan islom huquqi uchun Qur\u02bconi karimdan tashqarida bo\u02bblgan boshqa manbalarni izlash tashabbusini ko\u02bbtarib chiqdilar. Ular Rim-Vizantiya, yahudiy, johiliyat, sosoniy va boshqa tizimlarga e\u02bctiborni qaratib, islom huquqi, bularning biridan yoki bir nechtasidan oz-ozdan olib shakllantirilgan degan iddaolarni ilgari surishgan. Faqat bu da\u02bcvolarini ilmiy dalillar bilan asoslay olmaganlar. Bu da\u02bcvoga qarshi chiqqan mahalliy va ba\u02bczi xorijiy tadqiqotchilar esa ilmiy qo\u02bblyozmalar, tarixiy voqealar va islom huquqshunosligi tadqiqotlariga tayangan holda islom huquqining mustaqil ravishda, o\u02bbz doirasida rivojlangan huquqiy tizim ekanligini asoslab berganlar[7]<\/a>. Masalan, taniqli olim Jozef Shaxt shunday yozadi: \u201c\u2026Islom fiqhi, mavjud bo\u02bblgan bir huquqqa asoslanmagan, balki o\u02bbz-o\u02bbzini shakllantirgan\u201d[8]<\/a>. J.Shaxt kitobining boshqa o\u02bbrinlarida, ta\u02bcsir mavzusida ba\u02bczi muammolarga duch kelgan bo\u02bblsa ham oxirida, yuqorida keltirilgan hukmlarni ochiq-oydin e\u02bclon qilishga majbur bo\u02bblgan.<\/span><\/p>\n

Shuningdek, Parij universiteti professori Rene David e\u02bctirof etganidek: islom huquqi yoki fiqh tarkibiy tuzilishi, ichki kategoriyalarining mukammalligi va keng qamrovligi jihatidan shu kungacha tadqiq etib kelinayotgan xalqaro huquq tizimlaridan o\u02bbziga xosligi bilan ajralib turadi[9]<\/a>.<\/span><\/p>\n

\u00a0Islomning din sifatida shakllanib, rivojlanishi aynan shu davrlarga to\u02bbg\u02bbri keladi. Albatta bunga turli mintaqalardagi sivilizatsiyalar o\u02bbz ta\u02bcsirini ko\u02bbrsatdi. Xususan, Movarounnahrning islom madaniyati va fanning algebra, astronomiya, falsafa, tarix, hadis, kalom va boshqa sohalariga ko\u02bbrsatgan ta\u02bcsiri juda kattadir. Ayniqsa, fiqh ilmi sohasida Movarounnahrning tutgan o\u02bbrni beqiyosdir. Umuman olganda islom fiqhi o\u02bbziga xos rivojlanish tarixiga ega.<\/span><\/p>\n

Muhammad Payg\u02bbambar (s.a.v) yashagan davrlari[10]<\/a>\u00a0(570-632) fiqhning shakllanishi nuqtai nazaridan eng ahamiyatli davr hisoblanadi. Chunki vahiyga tayanib qonun chiqarish shu davrning o\u02bbzida yakunlangan va keyingi davrlar uchun ham zamin yaratilgan edi. Bu davrda hali\u00a0al-<\/em>fiqh<\/em>\u00a0termin sifatida shakllanmagan edi. Buni yaxshi bilgan holda biz ushbu termindan islomning ilk davriga nisbatan shartli ravishda foydalanamiz, sababi huquq tizimi ayni o\u02bbsha davrda shakllana boshlagan. Tarixchilar tomonidan Muhammad Payg\u02bbambar (s.a.v) davrlari ikki qismga ajratiladi: Makka davri[11]<\/a>\u00a0(610-622) va Madina davri[12]<\/a>\u00a0(622-632).<\/span><\/p>\n

Fiqh \u2013 g\u02bbarbda\u00a0Islamic Law, Muslim Law, Muhammadan Jurisprudence<\/em>\u00a0(ingliz tilida),\u00a0Le Droit Musulman<\/em>\u00a0(fransuz tilida),\u00a0Islamische Gesetz<\/em>\u00a0(olmon tilida) kabi nomlar bilan yuritiladi. Dunyoda amaldagi huquq normalaridan farqli o\u02bblaroq, fiqh ibodat masalalarini ham qamrab oladi. Fiqh qadimdan mavjud huquqiy normalar ibodat va muomala masalalari bilan mushtarak holda ma\u02bclum tartibga solingan huquqiy tizimdir.<\/span><\/p>\n

Lug\u02bbatda: \u0627\u0644\u0641\u0642\u0647 \u201cal-fiqh\u201d kalimasi \u2013 \u201canglamoq, aql bilan tushunmoq\u201d kabi ma\u02bcnolarni beradi. Bu so\u02bbzning ma\u02bcnosi arab tilining asl manbasi hisoblanadigan Qur\u02bboni Karimda shunday keltirilganini ko\u02bbramiz:<\/span><\/p>\n

\u00a0\u2013 \u0641\u064e\u0645\u064e\u0627\u0644\u0650 \u0647\u064e\u0624\u064f\u0644\u0627\u0621\u0650 \u0627\u0644\u0652\u0642\u064e\u0648\u0652\u0645\u0650 \u0644\u0627 \u064a\u064e\u0643\u064e\u0627\u062f\u064f\u0648\u0646\u064e \u064a\u064e\u0641\u0652\u0642\u064e\u0647\u064f\u0648\u0646\u064e \u062d\u064e\u062f\u0650\u064a\u062b\u064b\u0627 (\u0627\u0644\u0646\u0633\u0627\u0621 IV\/78):<\/span><\/p>\n

\u201c\u2026 Nega bu qavm kishilari hech gap anglamaydilar\u2013a?!\u201d\u00a0[13]<\/a>.<\/span><\/p>\n

Yana bir oyati karimada shunday talqin etiladi:<\/span><\/p>\n

\u00a0\u2013\u0644\u064e\u0647\u064f\u0645\u0652 \u0642\u064f\u0644\u064f\u0648\u0628\u064c \u0644\u0627 \u064a\u064e\u0641\u0652\u0642\u064e\u0647\u064f\u0648\u0646\u064e \u0628\u0650\u0647\u064e\u0627\u2026 (\u0627\u0644\u0627\u0639\u0631\u0627\u0641 VII\/179):<\/span><\/p>\n

\u201c\u2026 Ularning dillari boru anglay olmaydilar\u2026\u201d[14]<\/a>.<\/span><\/p>\n

Istilohda: \u0627\u0644\u0641\u0642\u0647 \u2013 \u201cIslom huquqi\u201d deb yuritiladi. Bu o\u02bbrinda islom olimlari tomonidan berilgan quyidagi ta\u02bcrifni keltiramiz:<\/span><\/p>\n

\u0627\u0644\u0641\u0642\u0647 \u0647\u0648 \u0627\u0644\u0639\u0644\u0645 \u0628\u0627\u0644\u0623\u062d\u0643\u0627\u0645 \u0627\u0644\u0634\u0631\u0639\u064a\u0629 \u0627\u0644\u0639\u0645\u0644\u064a\u0629 \u0645\u0646 \u0623\u062f\u0644\u062a\u0647\u0627 \u0627\u0644\u062a\u0641\u0635\u064a\u0644\u064a\u0629<\/span><\/p>\n

\u201cFiqh \u2013 shar\u02bciy va amaliy hukmlarni tafsilotli dalillardan chiqarib olish ilmidur\u201d[15]<\/a>.<\/span><\/p>\n

Fiqh zamonaviy fanlar asosida hozirgacha chuqur o\u02bbrganilmagan bo\u02bblib, mutaxassis olimlar oldiga katta muammolarni qo\u02bbyib kelmoqda.<\/span><\/p>\n

Fiqh \u2013 odatda \u0641\u0631\u0648\u0639 \u0627\u0644\u0641\u0642\u0647 \u201cfuru\u02bb al-fiqh\u201d (so\u02bbzma-so\u02bbz: \u201cfiqh tarmoqlari\u201d) shariatni muayyan sohalarga tatbiq etishdan va \u0623\u0635\u0648\u0644 \u0627\u0644\u0641\u0642\u0647 \u201cusul al-fiqh\u201d (so\u02bbzma-so\u02bbz: \u201cfiqh manbalari\u201d) shar\u02bciy hukm olinadigan asoslarni ilmiy ishlab chiqishdan iborat bo\u02bbladi. Tarixiy tadrijga ko\u02bbra furu\u02bb al-fiqh ( (\u0641\u0631\u0648\u0639 \u0627\u0644\u0641\u0642\u0647 \u2013 usul al-fiqhdan \u00a0(\u0623\u0635\u0648\u0644 \u0627\u0644\u0641\u0642\u0647)avval paydo bo\u02bblgan. Fiqh ilmining tadrijiy rivoji mutaxassis olimlar tomonidan bir necha davrlarga taqsim etilgan.<\/span><\/p>\n

Usul al-fiqh diniy hukmlarning manbalari va bu manbalardan hukm chiqarish usullarini, furu\u02bb qismi esa mazkur manbalardan ma\u02bclum bir usullar orqali chiqarilgan hukmlarni, diniy-amaliy qoida va ta\u02bclimotlarni o\u02bbz ichiga oladi[16]<\/a>.<\/span><\/p>\n

Nafaqat \u201cusul\u201dning, balki \u201cfuru\u02bb\u201dning poydevorlari Muhammad Payg\u02bbambar (s.a.v) zamonlarida vujudga keltirilib, tamal toshi qo\u02bbyilgan edi, shu bilan bir qatorda keyinchalik ning usul al-fiqh va \u201cfuru\u02bc al-fiqh\u201dning ilmning alohida sohalari sifatida yoritilib, o\u02bbqitila boshlandi, yozma shaklga keltirildi. Fiqhning dastlabki davrlarida ushbu manbalardan ikkisi \u2013 Qur\u02bconi karim boshdan oyoq bir necha hofizlar tomonidan yod olingan va yozilgan, Sunnat esa qisman yozilib, esda saqlangan. Boshqa manbalardan esa foydalanilganligi (joriy qilinganligi yoki keyinchalik hukmlar chiqarilganligi) ta\u02bckidlangan[17]<\/a>. Bu davrda fiqhning furu\u02bb qismiga doir hukm va misollar esa juda ham ko\u02bbpdir.<\/span><\/p>\n

Sahobalar davrida al-fiqh (11\/632-II\/VIII asrning boshlari)<\/strong><\/span><\/p>\n

Muhammad Payg\u02bbambar (s.a.v) vafotlaridan keyin sahobalar davriga kelib davlatchilik tez sur\u02bcatlar bilan kengaya bordi. Rum, Eron, Turk va Barbar huquqiy normalari joriy etilgan Arabiston yarim oroli, Andalus, Eron, Iroq, Suriya, Movarounnahr, Misr, Shimoliy Afrika hududlari qamrab olindi. U yerlarga qozilar va faqihlar yuborila boshlandi. Bir-biridan uzoq bo\u02bblgan yerlarda fiqh markazlari paydo bo\u02bbldi. Bu markazlar bir-biridan ilmiy jihatdan deyarli farq qilmas edi. Madina, Makka, Misr, Kufa, Basra va Shom kabi mahalliy markazlarning urf-odatlari, ehtiyoj va shart-sharoitlari boshqa-boshqa edi. Fiqhni tatbiq etuvchi sahobalar yetuk qobiliyatli, ochiq fikrli va keng dunyoqarashga ega edilar. Shu sababdan fiqh ilmi tezlik bilan xalq orasiga singib ketdi.<\/span><\/p>\n

Fiqh tarixchilari sahobalar davrini belgilayotib, turli nuqtai nazarlarni e\u02bctiborga olgan holda harakat qilganlar. Huquqiy hayotni nazarda tutganlarga ko\u02bbra, bu davr Muhammad Payg\u02bbambar (s.a.v) vafotlaridan boshlab, Xulafoi Roshidin davrining oxiriga (41\/661) yoki sahobalarning so\u02bbnggilari yashab o\u02bbtgan ikkinchi asrning boshlarigacha bo\u02bblgan davrni o\u02bbz ichiga oladi[18]<\/a>. Siyosiy hokimiyatni e\u02bctiborga olganlar fikricha, ikkinchi davr Xulafoi Roshidin yoki ummaviylar davrining oxirigacha davom etadi. Chunki xoh Xulafoi Roshidin (632\u2013661), xoh ummaviylar davri (661\u2013750) bo\u02bblsin, bu vaqtdagi fiqhiy hayot asosini sahobalar tashkil qiladi.<\/span><\/p>\n

Mujtahid sahobalar yuqorida aytib o\u02bbtilgan sabablar tufayli, fiqhiy masalalarda qisman ixtilof qilishlariga qaramay xalq orasida o\u02bbz uslublariga ega olimlar sifatida e\u02bctiborli bo\u02bblganlar. Aynan shu davrda diniy ijtimoiy institutlar sifatida mazhablar vujudga kelgan[19]<\/a>.<\/span><\/p>\n

Fiqh nuqtai nazaridan ushbu davrga oid quyidagi xulosalarni berish mumkin:<\/span><\/p>\n

\u2013 islom o\u02bblkasining hududlari kengayishi va aholisi turli-tuman millat va elatlardan iborat bo\u02bblib ko\u02bbpayib borgani, madaniyatlari rivojlana boshlagani uchun Muhammad Payg\u02bbambar (s.a.v) zamonlarida bo\u02bblmagan hayotiy masalalar paydo bo\u02bbla boshlagan. Sahobalar ularning hukm va yechimlari uchun ijtihod uslubiga murojaat qilganlar;<\/span><\/p>\n

\u2013 keyingi davrlarga nisbatan yangi masalalar va ularga bog\u02bbliq hukmlar ko\u02bbp emas, chunki faqih bo\u02bblgan sahobalar faqat sodir bo\u02bblgan voqea, hodisa va masalalar ustida ish olib borishgan. Hali sodir bo\u02bblmagan voqea va hodisalarning faraziy hukmini qidirishmagan, balki buni bekorga vaqt yo\u02bbqotish deb bilishgan;<\/span><\/p>\n

\u2013 ayniqsa, ilk to\u02bbrt xalifa davrlarida fiqh boshqaruvga emas, boshqaruv fiqhga bo\u02bbysungan, ya\u02bcni fiqhga ko\u02bbra boshqarilgan. Xulafoi Roshidinlar odatda ilmli, olim sahobalarni o\u02bbz yonlaridan uzoqlashtirishmagan. Yangi hodisalarni maslahat majmuasiga (sho\u02bbro) havola qilishar, yaxshilab o\u02bbrganib chiqilgach hukm berishardi. Shu sababli sahoba zamonida fikrlar qarama-qarshiligi yo\u02bbq desa bo\u02bbladigan darajada kam edi. Keyingi davrlarda turli guruhlarning manfaati asosiy o\u02bbringa chiqa boshlaganligi sababli ham fikrlar xilma-xilligi ko\u02bbpaya bordi va chuqurlashdi;<\/span><\/p>\n

\u2013 Qur\u02bcon va hadis hamda ijtihod yo\u02bbli bilan shakllangan fiqh bu davrda davlatning huquqiy asosini tashkil etgan. Bu davrda huquqshunoslarning nufuzi keyingi davrlarga solishtirib bo\u02bblmaydigan darajada ustun edi;<\/span><\/p>\n

\u2013 ayniqsa, Usmon ibn Affon (644\u2013656) davriga qadar sho\u02bbro a\u02bczolarining Madinadan uzoq muddatga ketishlariga ruxsat berilmaganligi uchun buyuk sahobalar xalifaning yonida bo\u02bblishar, maslahat berishardi. Shu sababli yangi masalalarning ko\u02bbpchiligida ijmo\u02bc hukmiga ko\u02bbra yakdillik bo\u02bblardi. Kamdan-kam hollarda fikrlar qarama-qarshiligi bo\u02bblgan bo\u02bblsa-da, bu taassub, siyosiy va ba\u02bczi guruhlarning manfaati kabi omillar tufayli emas, balki samimiy fikrga va ijtihodga asoslanar, birdamlikni buzmasdi. Keyingi davrlarda ham mujtahidlar Islom dunyosiga tarqalganliklari hamda ixtilof sabablari orasida, kasbiy ijtihod va ilmdan boshqa omillar aralashganligi uchun ixtilof ko\u02bbpaydi, chuqurlashdi va ba\u02bczi mujtahidlarga ko\u02bbra, imkonsiz holatga keldi[20]<\/a>.<\/span><\/p>\n

Sahobalar davri<\/strong>da quyidagi fiqh markazlari mavjud bo\u02bblgan:<\/span><\/p>\n

Madina maktabi.\u00a0<\/strong>Madinada fiqh ilmida mashhur bo\u02bblgan bir guruh sahobalar mavjud edi. Ulardan \u02bbUmar ibn al-Hattob (634\u2013644), \u02bbAli ibn Abi Tolib (656-661), \u02bbAbdulloh ibn \u02bbUmar (610-693), Zayd ibn Sobit (615-665), Ubayy ibn Ka\u02bcb (vaf. 649 y.), Abu Muso al-Ash\u02bbariy (602-673) va \u02bbAbdulloh ibn Mas\u02bbud (594-650) eng mashhurlaridandir[21]<\/a>. Bu faqihlarning ko\u02bbplab talabalari bo\u02bblib, ular orasida o\u02bbzlari tobi\u02bbinlardan bo\u02bblgan va \u0627\u0644\u0641\u0642\u0647\u0627\u0621 \u0627\u0644\u0633\u0628\u0639\u0629 \u201cyetti faqih\u201d nomi bilan tarixda mashhur bo\u02bblganlari alohida o\u02bbrin tutadilar[22]<\/a>. Ulardan Abu Bakr \u02bbAbdurrahmon ibn al-Horis ibn Hishom (vaf. 94\/712 y.), al-Qosim ibn Muhammad ibn Abi Bakr as-Siddiq (vaf. 107\/725 y.), \u02bbUrvat ibn az-Zubayr ibn al-\u02bbAvvom al-Asadiy (vaf. 94\/712 y.), Sa\u02bbid ibn al-Masayyib (vaf. 94\/712 y.), Sulaymon ibn Yasor (vaf. 104-107\/722-725 y.), Xorija ibn Zayd ibn Sobit (vaf. 99-100\/717-718 y.), \u02bbUbaydulloh ibn \u02bbAbdulloh ibn \u02bbUtba ibn Mas\u02bbud (vaf. 98\/716 y.) kabilarni misol qilish mumkin.<\/span><\/p>\n

Bu faqihlar haqida tabaqot kitoblarida yetarli ma\u02bclumotlar berilgan[23]<\/a>.<\/span><\/p>\n

Makka maktabi.\u00a0<\/strong>Bu yerdagi faqih sahobalardan eng mashhuri \u02bbAbdulloh ibn \u02bbAbbos (619-686)dir[24]<\/a>. Bu faqihning ham tobi\u02bbinlardan sanalmish ko\u02bbplab talabalari bo\u02bblib, ulardan \u02bbIkrima Abu \u02bbAbdulloh al-Barbariy (vaf. 105\/723 y.)[25]<\/a>, Abu Muhammad \u02bbAto ibn Abi Raboh (vaf. 114\/732 y.)[26]<\/a>, Abu-l-Jassos Mujohid ibn Jabr al-Maxzumiy (vaf. 103\/721 y.)[27]<\/a>\u00a0kabilardir[28]<\/a>.<\/span><\/p>\n

Bu maktab vakillari haqida ham tabaqot kitoblarida ma\u02bclumotlar keltirilgan.<\/span><\/p>\n

Kufa maktabi.\u00a0<\/strong>Kufa maktabi faqihlarining eng mashhuri \u02bbAbdulloh ibn Mas\u02bbuddir[29]<\/a>. Bu sahoba Payg\u02bbambar (s.a.v) hayotlik chog\u02bblarida ko\u02bbp vaqtlarini U zotning yonlarida yurib o\u02bbtkazar edi. Uning ko\u02bbplab talabalari bo\u02bblib, ularning eng mashhurlaridan \u02bbAlqama ibn Qays (vaf. 62\/681 y.)[30]<\/a>, Masruq ibn al-Asda\u02bb al-Hamadoniy (vaf. 63\/682 y.)[31]<\/a>, Shurayh ibn al-Horis ibn Qays (vaf. 78\/697, 80\/699 y.)[32]<\/a>, Sa\u02bbid ibn Jubayr (vaf. 95\/713 y.)[33]<\/a>, Abu \u02bbAmr ash-Sha\u02bbbiy \u02bbAmr ibn Sharahbil al-Hamadoniy (vaf. 114\/732 y.)yu[34]<\/a>, Habib ibn Abu Sobit al-Kohiliy (vaf. 119\/737 y.)[35]<\/a>\u00a0kabilarni misol keltirish mumkin.<\/span><\/p>\n

Misr maktabi.<\/strong>\u00a0Bu maktabning eng mashhurlaridan \u02bbAbdulloh ibn \u02bbAmr ibn al-\u02bbOs (vaf. 65\/684 y.) va uning qo\u02bblida tahsil olgan Yazid ibn Abu Habibni misol tariqasida keltirish mumkin. Bular kabi faqihlardan ko\u02bbplab talabalar ta\u02bclim olgan bo\u02bblib, ularning faoliyati butun Shimoliy Afrikadagi islom mintaqasini o\u02bbz ichiga qamrab olgan[36]<\/a>.<\/span><\/p>\n

Shom maktabi.\u00a0<\/strong>Bu o\u02bblkada ham ko\u02bbplab sahobalar ilmiy faoliyat olib borganlar. Ularning aksariyati \u02bbUmar ibn al-Xattob tomonidan u yerga yuborilib, ta\u02bclim berish bilan shug\u02bbullanganlar. Ularning eng mashhurlaridan Falastin va Shom faqihi \u02bbAbdurrahmon ibn Qumm al-Ash\u02bbariy (vaf. 78\/697 y.)[37]<\/a>, Abu Idris ibn \u02bbAbdulloh al-Xuloniy ad-Damashqiy (vaf. 80\/699 y.)[38]<\/a>, Abu \u02bbAbdulloh Makhul ibn Muslim al-Huzaliy (vaf. 112\/730 y. yoki 113\/731 y.)[39]<\/a>\u00a0kabi faqihlarni misol qilish mumkin.<\/span><\/p>\n

Yuqorida nomlari va eng mashhur namoyandalari muxtasar qilib zikr etilgan ilm markazlari vakillarining ta\u02bclim berish uslubi o\u02bbsha o\u02bblkaning mavjud madaniyati va urf-odatlaridan kelib chiqqan holda bir-biridan bir oz bo\u02bblsa-da, farq qilar edi. Shuningdek ibodat va muomalot masalalaridagi ijtihodlar ham turli shakllarda edi. Bu holat ma\u02bclum o\u02bblkalarda turli mazhablarning paydo bo\u02bblishiga asos sifatida xizmat qildi.<\/span><\/p>\n

[1]<\/a>\u00a0O\u02bbzbekiston Respublikasi Prezidenti Sh. Mirziyoyevning 2016 yili 18-19 oktyabr kunlari Toshkentda bo\u02bblib o\u02bbtgan Islom hamkorlik tashkiloti (IHT) Tashqi ishlar vazirlari kengashi (TIVK) 43-sessiyasining ochilish marosimidagi nutqidan.<\/span><\/div>\n
[2]<\/a>\u00a0Eron huquqiga ikki dinning muhim ta\u02bcsiri bo\u02bblgan: mazdakiylik va monaviylik. Mazdakiylik \u2013 zardushtlik dini bo\u02bblib, Zardusht rivoyatlarga ko\u02bbra miloddan avvalgi VII asrda Eronda yashagan din asoschisidir. Zardushtga ko\u02bbra, ikki iloh bordir: Axura-mazda (yaxshilik xudosi), Axriman (yomonlik xudosi). Birinchisi barcha ezgulik va yaxshiliklarning, ikkinchisi esa har qanday yomonlikning yaratuvchisidir. Bu ikkalasi doimiy kurash holidadir. Ishonuvchilarning vazifasi ezgulik xudosining zafariga yordam berishdir va u bir kun mutlaqo Axriman ustidan g\u02bbolib bo\u02bbladi. Bugungi kunda Eronda \u201cGabr\u201d deb ataluvchi mazdakiylar juda ham kam qolgan. Islom kirib kelgach, Eronni tark etib Hindistonga joylashgan mazdakiylar bu yerda \u00abporsi<\/em>\u00bb deyiladi. Mazdakiylikning muqaddas kitobi \u00abZand-Avesto<\/em>\u00bb dir. Bir muncha axloqiy hukmlarni o\u02bbz ichiga olgan Avestoning birinchi bo\u02bblimida madaniy va mazhabiy qonunlar joy olgan. Bu dinda dehqonchilik ibodat sanaladi. Monaviylik: xristianlik bilan zardusht dinining qo\u02bbshilishi natijasida paydo bo\u02bblgan bo\u02bblib,\u00a0 bu dinning asoschisi Manikxa va Manas\u00a0 (milodiy 215-276) nomi bilan mashhur bo\u02bblgan eronlik shaxsdir. Manas Zardusht dinidan nur bilan zulmat, ezgulik bilan yomonlik e\u02bctiqodini olgan.\u00a0 Biroq, ular abadiydir. Birinchisini Xudo yaratgan, yomonlik va zulmatning namoyandasi shaytondir. Bu ikkilik insonlarda ham mavjuddir. Insonning ikki ruhi mavjud bo\u02bblib, ezgulik ruhidan yaxshiliklar va yaxshi sifatlar, yomonlik ruhidan esa aksi yuzaga chiqadi. Manas xristianlikdan Isoning ilohligi e\u02bctiqodini olgan. U insonlardagi nur va ziyoni o\u02bbstirish uchun kelgan va insoniyatning xalos bo\u02bblishi Iso yordamida bo\u02bbladi. Manas Iso dinini tamomlash uchun kelganini va Isoning xochga osilmaganini ta\u02bckidlaydi. Unga ko\u02bbra o\u02bblimdan so\u02bbng jismoniy tirilish yo\u02bbqdir. Manas zohidlikni, tarkidunyochilikni tavsiya qiladi. Qotillik, zino xasislik, yolg\u02bbon kabi fe\u02bcl \u2013 atvorlar tark qilinishini\u00a0 xohlaydi. Mashhur Avliyo Avgust (Saint Augustin<\/em>, 354-430) ham xristian bo\u02bblishidan avval monaviy bo\u02bblgan. Bu din\u00a0 uchinchi asrning oxiri va to\u02bbrtinchi asrning boshlarida Iroq, Misr, Shimoliy Afrika, Eron va Xitoy Turkistonida keng yoyilgan edi. Arablar bu dinga ergashuvchilarni \u201czindiq\u201d deyishadi. (Syukiyaynen L.R. Musulmanskoye pravo. Vopros\u044b teorii i praktiki. \u2013 M.: Izd-vo \u201cNauka\u201d gl. red. vost. lit., 1986. \u2013 B. 7-31).<\/span><\/div>\n
[3]<\/a>\u00a0Rim huquqining shakllanishi Rim tarixining ilk davrlarigacha borib yetadi va milodiy VI asrda Yustinian (527-565) chiqargan qonunlar bilan nihoyasiga yetgan, uzoq davom etgan jarayondan iboratdir. Ya\u02bcni, bu taraqqiyotning 1000 yildan ko\u02bbproq tarixi mavjud. Biroq mana shu davr mobaynida bu qonunlar birdaniga chiqarilmagan, balki davomli bosqichma-bosqich inqilob va o\u02bbzgarishlarga uchragan. Masalan, respublika va qirollik davrlaridagi huquq Yustinian huquqidan tubdan farq qiladi. Bevosita Rim huquqi va bu huquqning zamonaviy huquqlarga bo\u02bblgan ta\u02bcsiri haqida so\u02bbz yuritilganida asosan so\u02bbnggi davrdagi Yustinian huquqi nazarda tutiladi. Hozirgi kunda joriy bo\u02bblgan qonunlarning manbalari orasida Rim qonunlari ham bor. Germaniya, Fransiya, Italiya, Shveysariya va Turkiya kabi mamlakatlarda shaxsiy huquq qoidalarining asosiy qismini Rim qonunlari tashkil etgan (Corpus Juris Civilis (The Civil Law, the Code of Justinian), by S.P. Scott A.M. published by the Central Trust Company, Cincinnati, copyright 1932, Volume 12 [of 17]. \u2013 P. 9-12, 125).<\/span><\/div>\n
[4]<\/a>\u00a0Bani Isroil huquqi manbalari jihatidan\u00a0 ikki\u00a0 davrga ajratiladi:<\/span><\/div>\n
Birinchi davr. Quddus rimliklar tomonidan vayron qilingan vaqtgacha (mil. 70) bo\u02bblgan davr. Bu davrning manbasi muqaddas kitobning bir necha bo\u02bblimi va an\u02bcanalaridir. U jazo huquqiga oid ba\u02bczi hukmlar, shartnomalarga amal qilmaslikka doir ba\u02bczi qoidalar, nikoh masalalariga oid ogohlantirish va ta\u02bcqiqlar, oilaning shakllanishi va boshqaruviga oid asosiy qoidalardan iborat bo\u02bblgan (Bilmen \u00d6mer Nasuhi. Hukuki \u0130sl\u00e2miyye ve Ist\u0131lahat-\u0131 F\u0131kh\u0131yye Kamusu. \u2013 \u0130stanbul, 1985. I\/226-242; Karaman Hayrettin. Mukayeseli\u00a0 \u0130slam Hukuku. \u2013 \u0130stanbul, 1996. I\/240-252).<\/span><\/div>\n
Ikkinchi davr. Quddusning vayron qilinishi, yahudiylarning ta\u02bcqib ostiga olinishi, qolganlarining tarqalib ketishi kabi masalalar Isroil huquqining yo\u02bbqolib ketishiga olib kelishi kutilgan bo\u02bblsa-da, tarixda buning aksi bo\u02bblgan. Bu voqealardan bir asr keyin Yahuda ismli boy haxam yahudiy ruhoniysi Tabariya maktablari va yahudiy ruhoniy hukumatini qayta tiklagan hamda o\u02bbttiz yil mehnat qilib \u201cMishna\u201d nomli nizomni ishlab chiqqan (Sadan J. Genizah and genizah-like practices in Islamic and Jewish traditions \/\/ Bibliotheca Orientalis. XLIII\/1-2, 1986. \u2013 P. 36-58).<\/span><\/div>\n
[5]<\/a>\u00a0Ushbu davrlar bo\u02bbyicha to\u02bbliq ma\u02bclumot olish uchun qarang: Hasanov A. Qadimgi Arabiston va ilk islom: I kitob. Johiliya asri. \u2013 T.: Toshkent islom universiteti, 2001. \u2013 B. 83-84, 142; Kister M. J. Studies in Jahiliyya and Early Islam. \u2013 London, 1980. III. \u2013 P. 179.<\/span><\/div>\n
[6]<\/a>\u00a0Gryaznevich P. A. Razvitiye istoricheskogo soznaniya arabov (VI-VIII vv.) \/ Ocherki istorii arabskoy kultur\u044b\u00a0 V-XV vv. \u2013 Moskva, 1982. \u2013 S. 149; Muhammad Ahmad Jad Mavla Bak. Ayyam al-arab fi jahiliyya. \u2013 Qohira, 1942. \u2013 S. 43; Karaman Hayreddin. Isl\u00e2m Hukuk Tarihi. \u2013 S. 20; Abdu-l-karim Zaydan. Al-Madhal li-dirosati-sh-shari\u02bba. \u2013 B. 18.<\/span><\/div>\n
[7]<\/a>\u00a0Qarang: Karaman H. Mukayeseli Islam Hukuku. I\/31-35.<\/span><\/div>\n
[8]<\/a>\u00a0Islam Hukukina Giris. Cev. Prof. Sener, Prof. Dag. \u2013 Ankara, 1977. \u2013 S. 118.<\/span><\/div>\n
[9]<\/a>\u00a0Rene David. Les grands systemes de droit contemporains. \u2013 Paris: Dalloz, 1964. \u2013 630 pp.; Karaman Hayreddin. Isl\u00e2m Hukuk Tarihi. \u2013 S. 22.<\/span><\/div>\n
[10]<\/a>\u00a0Bu davr nihoyatda keng qamrovli bo\u02bblganligi sababli to\u02bbxtab o\u02bbtirilmadi. Bu davr haqida chuqurroq va batafsil ma\u02bclumot olish uchun qarang: Fitzgerald. Muhammadan Law. \u2013 London, 1931. \u2013 B. 4.<\/span><\/div>\n
\u00a0\u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0645\u062d\u0627\u0636\u0631\u0627\u062a \u0641\u064a \u062a\u0623\u0631\u064a\u062e \u0627\u0644\u0641\u0642\u0647 \u0627\u0644\u0625\u0633\u0644\u0627\u0645\u064a\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629\u060c\u00a0<\/strong>1954\u060c \u0635\u00a0<\/strong>6- 7. Sava Pasa. Islam Hukuku Nazariyati Hakkinda bir Etud. \u2013 Ankara, 1956. \u2013 I cilt. \u2013 24. Kavakc\u0131 Yusuf Ziya. XI-XII Asirlarda Karahanlilar Devrinde Mavara\u02bb al-Nahr Islam Hukukculari. \u2013 Ankara, 1976. \u2013 s. 6-8. Ucok Coskun. Turk Hukuk Tarihi dersleri. \u2013 Ankara, 1966. \u2013 s. 38. Hamidullah M., Islam Peygamberi. \u2013 Ist., 1966. \u2013 I Jild. \u2013 65.\u00a0\u0645\u062f\u0643\u0648\u0631 \u0645\u062d\u0645\u062f \u0633\u0644\u0627\u0651\u0645\u060c \u0645\u062f\u062e\u0644 \u0627\u0644\u0641\u0642\u0647 \u0627\u0644\u0627\u0633\u0644\u0627\u0645\u0649\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629\u060c\u00a0<\/strong>1964\u060c \u0635\u00a0<\/strong>27<\/span><\/div>\n
[11]<\/a>\u00a0Makka davri<\/strong>\u00a0\u2013 Muhammad Payg\u02bbambarga (sav) 610 yilda vahiy tusha boshlagan va u zot 622 yilgacha Makkada qolganlar. Mazkur 13 yilga yaqin muddat ichida Qur\u02bconi karimning salkam uchdan bir qismi nozil bo\u02bblgandi. Bu vaqtda Alloh Rasulining (sav) da\u02bcvati eng ko\u02bbp iymon va axloq sohasiga yo\u02bbnalgandi. Umuman olganda, ibodat va huquqiy munosabatlar shu ikki asos ustiga o\u02bbrnatiladi. Makkada fiqh hukmlari oz nozil bo\u02bblib, asosan, islom dinining nazariy qarashlari shakllangan (qarang: Hasanov A. A. Qadimgi Arabiston va ilk islom: I kitob. Johiliya asri \/\/ Tahrir hay\u02bcati: H. Karomatov, N. Ibrohimov, Z. Husniddinov va boshq. \u2013 T.: \u201cToshkent islom universiteti\u201d nashriyoti, 2001. \u2013 B. 137-161; Bolshakov O. G. Istoriya Xalifata. Islam v Aravii, 570-633. I. \u2013 Moskva, 1989. \u2013 S. 34).<\/span><\/div>\n
[12]<\/a>\u00a0Madina davri<\/strong>\u00a0\u2013 Alloh taolo Payg\u02bbambariga (sav) izn berishi bilanoq, Yasribga hijrat etildi. Bu yerliklar uni va makkalik musulmonlarni bag\u02bbriga bosishga hozir edilar. \u201cMadinatun-Nabiy\u201d nomi bilan islom da\u02bcvati va davlatining markazi bo\u02bbldi. Shunday ekan, bu yosh davlat siyosatining endi ekilgan urug\u02bb kabi islom jamiyatining ijtimoiy hayotini tartibga soladigan qoidalarga ehtiyoji bor edi va shunday ham bo\u02bbldi. Bir tomondan, ibodatlar, oila va meros bilan aloqador, boshqa tarafdan, konstitutsiya, jazo, hukm usuli, muomala va davlatlararo munosabatlarga oid keraklicha qoidalar, asoslar qabul qilindi (Bu davr haqida chuqurroq va batafsil ma\u02bclumot olish uchun qarang: Hasanov A. A. Qadimgi Arabiston va ilk islom: I kitob. Johiliya asri \/\/ Tahrir hay\u02bcati: H. Karomatov, N. Ibrohimov, Z. Husniddinov va boshq. \u2013 T.: \u201cToshkent islom universiteti\u201d nashriyoti, 2001. B. 161-174; Juzjoniy Abdulhakim. O\u02bbrta Osiyo faqihlari. Toshkent, 2002. Zakoi Ko\u02bbnrapa. Hazrati Payg\u02bbambarimiz va islom dini. Madina davri. Ikkinchi kitob. (tarj. Abdumurod Xolmurod o\u02bbg\u02bbli). \u2013 T.: Movarounnahr, 1996. \u2013 B. 208; Bolshakov O. G. Istoriya Xalifata. Islam v Aravii, 570-633. I. \u2013 Moskva, 1989. \u2013 S. 34; Fitzgerald. Muhammadan Law. \u2013 London, 1931. \u2013 4-b; \u00a0\u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0645\u062d\u0627\u0636\u0631\u0627\u062a \u0641\u064a \u062a\u0623\u0631\u064a\u062e \u0627\u0644\u0641\u0642\u0647 \u0627\u0644\u0625\u0633\u0644\u0627\u0645\u064a\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629\u060c 1954\u060c \u0635 6-7. Sava Pasa. Islam Hukuku Nazariyati Hakkinda bir Etud. \u2013 Ankara, 1956. \u2013 I cilt. \u2013 24. E\u015f-\u015eat\u0131bi, el-Muvafakat, C. III, \u2013 S. 46 vd. Kavakc\u0131 Yusuf Ziya. XI-XII Asirlarda Karahanlilar Devrinde Mavara\u02bb al-Nahr Islam Hukukculari. \u2013 Ankara, 1976. \u2013 S. 6-8. Ucok Coskun. Turk Hukuk Tarihi dersleri. \u2013 Ankara, 1966. \u2013 S. 38. Hamidullah M. Islam Peygamberi. \u2013 Ist., 1966. \u2013 I Jild. \u2013 65;\u00a0 .\u0645\u062f\u0643\u0648\u0631 \u0645\u062d\u0645\u062f \u0633\u0644\u0627\u0651\u0645\u060c \u0645\u062f\u062e\u0644 \u0627\u0644\u0641\u0642\u0647 \u0627\u0644\u0627\u0633\u0644\u0627\u0645\u0649\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629\u060c 1964\u060c \u0635 27 ).<\/span><\/div>\n
[13]<\/a>\u00a0Qur\u02bconi Karim \/ Tarjima va izohlar muallifi Alouddin Mansur. \u2013 T.: Cho\u02bblpon, 1992. \u2013 B. 63.<\/span><\/div>\n
[14]<\/a>\u00a0Qur\u02bconi Karim. B. 114; Qo\u02bbshimcha ma\u02bclumot uchun qarang: Arabsko-russkiy slovar \/ Sost. X.K. Baranov \u2013 M.: Rus. yaz., 1984.<\/span><\/div>\n
<\/a>\u00a0[15]\u0623\u0628\u0648 \u0632\u0647\u0631\u0629\u060c \u062a\u0623\u0631\u064a\u062e \u0627\u0644\u0645\u0630\u0627\u0647\u0628 \u0627\u0644\u0625\u0633\u0644\u0627\u0645\u064a\u0629\u060c \u0635\u00a0<\/strong>6.<\/strong><\/span><\/div>\n
\u00a0Ali Haydar. Mecelle Serhi. \u2013 Ist., 1313. \u2013 I cilt. \u2013 s.17.<\/span><\/div>\n
[16]<\/a>\u00a0Bu haqda to\u02bbliqroq ma\u02bclumot uchun qarang: Juzjoniy A. Sh. Islom huquqshunosligi. \u2013 B. 53.<\/span><\/div>\n
[17]<\/a>\u00a0Karaman Hayreddin. Isl\u00e2m Hukuk Tarihi. \u2013 \u0130stanbul: \u0130z yay\u0131nc\u0131l\u0131k, 1999. S. 22.<\/span><\/div>\n
[18]<\/a>\u00a0Karaman, Hayreddin. Isl\u00e2m Hukuk Tarihi. \u2013 S. 29.<\/span><\/div>\n
[19]<\/a>\u00a0Hasan Ibrohim Hasan. Tarix al-islam: as-siyasiy va-d-diniy va-s-saqofiy va-l-ijtimoiy. \u2013 Al-Qohira: Dor ihyo at-turos al-arabiy, 1964. 1-j. \u2013 B. 288; Karaman Hayreddin. Isl\u00e2m Hukuk Tarihi. \u2013 \u0130stanbul: \u0130z yay\u0131nc\u0131l\u0131k, 1999. \u2013 S. 35.<\/span><\/div>\n
[20]<\/a>\u00a0Hajaviy, o\u02bbsha asar, I, 260-261.<\/span><\/div>\n
<\/a>\u00a0<\/strong>[21]\u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0645\u062d\u0627\u0636\u0631\u0627\u062a\u2026\u060c \u0635\u00a0<\/strong>6-7\u061b \u0627\u0644\u062c\u0632\u064a\u0631\u0649 \u0639\u0628\u062f \u0627\u0644\u0631\u062d\u0645\u0646\u060c \u0643\u062a\u0627\u0628 \u0627\u0644\u0641\u0642\u0647 \u0639\u0644\u064a \u0627\u0644\u0645\u0630\u0627\u0647\u0628 \u0627\u0644\u0623\u0631\u0628\u0639\u0629\u060c \u0627\u0644\u0642\u0627\u0647\u0631\u0629\u060c<\/strong>\u00a01950\u060c 1\/19\u061b Kavakc\u0131, s. 10;<\/span><\/div>\n
<\/a>54<\/sup>\u00a0\u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0645\u062d\u0627\u0636\u0631\u0627\u062a\u2026\u060c \u0635<\/strong>\u00a037.47\u061b \u0623\u0628\u0648 \u0632\u0647\u0631\u0629\u060c \u062a\u0623\u0631\u064a\u062e \u0627\u0644\u0645\u0630\u0627\u0647\u0628 \u0627\u0644\u0625\u0633\u0644\u0627\u0645\u064a\u0629\u060c\u00a0<\/strong>11\/38\u201c\u061b \u0627\u0644\u062e\u0636\u0631\u064a \u0645\u062d\u0645\u062f\u060c \u062a\u0623\u0631\u064a\u062e \u0627\u0644\u062a\u0634\u0631\u064a\u0639 \u0627\u0644\u0625\u0633\u0644\u0627\u0645\u064a\u060c \u0645\u0635\u0631\u060c\u00a0<\/strong>1934\u060c<\/strong>\u00a0\u0635\u00a0<\/strong>162 \u2013 168.<\/span><\/div>\n
[23]<\/a>\u00a0Kavakc\u0131, s. 10.<\/span><\/div>\n
<\/a>56<\/sup>\u00a0\u0627\u0644\u062c\u0632\u064a\u0631\u0649 \u0639\u0628\u062f \u0627\u0644\u0631\u062d\u0645\u0646\u060c \u0643\u062a\u0627\u0628 \u0627\u0644\u0641\u0642\u0647\u2026<\/strong>\u060c 1\/19. 49<\/span><\/div>\n
\u0627\u0644\u062e\u0636\u0631\u064a \u0645\u062d\u0645\u062f\u060c \u062a\u0623\u0631\u064a\u062e \u2026\u060c\u0635<\/strong>\u00a0168.<\/span><\/div>\n
[25]<\/a>\u00a0U Ibn \u02bbAbbos, \u02bbOisha va Abu Hurayradan ilm tahsil olgan.<\/span><\/div>\n
\u0627\u0644\u0630\u0647\u0628\u064a \u0623\u0628\u0648 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0645\u062d\u0645\u062f \u0628\u0646 \u0623\u062d\u0645\u062f \u0627\u0644\u062a\u0631\u0643\u0645\u0627\u0646\u064a \u0627\u0644\u0641\u0627\u0631\u0648\u0642\u064a\u060c \u062a\u0630\u0643\u0631\u0629 \u0627\u0644\u062d\u0641\u0627\u0638\u060c \u062d\u064a\u062f\u0631\u0622\u0628\u0627\u062f<\/strong>\u060c 1333-1334\u060c 1\/90<\/span><\/div>\n
[26]<\/a>\u00a0U Ibn \u02bbAbbos, \u02bbOisha va Abu Hurayraning talabasidir.<\/span><\/div>\n
\u0627\u0644\u0630\u0647\u0628\u064a\u060c<\/strong>\u00a01\/92-93\u061b\u00a0\u0627\u0644\u062e\u0636\u0631\u064a\u060c\u0635<\/strong>\u00a0168\u061b\u00a0\u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0635<\/strong>\u00a038-39\u061b<\/span><\/div>\n
(U hanafiylik mazhabi asoschisi Abu Hanifaning ustozidir). Abu Hanifa u haqda shunday deydi: \u201c\u02bbAtodan (ilmda) ustun bo\u02bblgan biror kimsani ko\u02bbrma\u00addim\u201d.<\/span><\/div>\n
(\u0627\u0644\u062e\u0632\u0631\u062c\u064a \u0623\u062d\u0645\u062f \u0628\u0646 \u0639\u0628\u062f \u0627\u0644\u0644\u0647\u060c \u062e\u0644\u0627\u0635\u0629 \u062a\u0630\u0647\u064a\u0628 \u0627\u0644\u0643\u0645\u0627\u0644\u060c \u0645\u0635\u0631<\/strong>\u060c 1322\u060c\u00a0\u0635<\/strong>225)<\/span><\/div>\n
[27]<\/a>\u00a0\u0627\u0644\u0630\u0647\u0628\u064a<\/strong>\u060c 1\/86\u061b\u00a0\u0627\u0644\u062e\u0636\u0631\u064a\u060c\u0635<\/strong>\u00a0167\u061b\u00a0\u0627\u0644\u062e\u0632\u0631\u062c\u064a\u060c \u0635<\/strong>\u00a0315.<\/span><\/div>\n
[28]<\/a>\u00a0Kavakc\u0131, s. 10-11.<\/span><\/div>\n
<\/a>\u00a0[29]\u0627\u0644\u062c\u0632\u064a\u0631\u0649\u060c \u0635<\/strong>\u00a019-21.<\/span><\/div>\n
<\/a>\u00a0[30]\u00a0\u0627\u0644\u0630\u0647\u0628\u064a<\/strong>\u060c 1\/14\u061b\u00a0\u0627\u0644\u062e\u0636\u0631\u064a\u060c\u0635<\/strong>\u00a0170\u061b\u00a0\u0627\u0644\u062e\u0632\u0631\u062c\u064a\u060c \u0635<\/strong>\u00a0229.<\/span><\/div>\n
[31]<\/a>\u00a0U \u02bbUmar ibn al-Xattob, \u02bbAli ibn Abu Tolib, Ubayy ibn Ka\u02bbb, \u02bbAbdulloh ibn Mas\u02bbud, Mu\u02bboz ibn Jabal kabi sahobalardan ilm tahsil olgan. Ibrohim an-Naxa\u02bbiy va ash-Sha\u02bbbiylarning ustozidir.<\/span><\/div>\n
(\u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0635<\/strong>\u00a040-41\u061b\u00a0\u0627\u0644\u062e\u0636\u0631\u064a\u060c\u0635<\/strong>\u00a0170\u061b)<\/span><\/div>\n
[32]<\/a>\u00a0U \u02bbUmar ibn al-Xattob va \u02bbAli ibn Abu Tolib xalifalik davrida Ko\u02bbfaga qozilik mansabiga tayinlangan. (\u0627\u0644\u0630\u0647\u0628\u064a\u060c\u00a0<\/strong>1\/17\u061b\u00a0\u0627\u0644\u062e\u0636\u0631\u064a\u060c\u0635\u00a0<\/strong>171\u061b\u00a0\u0627\u0644\u062e\u0632\u0631\u062c\u064a\u060c \u0635\u00a0<\/strong>140\u061b).<\/span><\/div>\n
<\/a>\u00a0[33]\u00a0\u0627\u0644\u0630\u0647\u0628\u064a\u060c<\/strong>\u00a01\/71-73\u061b\u00a0\u0627\u0644\u062e\u0636\u0631\u064a\u060c\u0635<\/strong>\u00a0171\u061b\u00a0\u0627\u0644\u062e\u0632\u0631\u062c\u064a\u060c \u0635<\/strong>\u00a0116\u061b \u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0635<\/strong>\u00a040-41.<\/span><\/div>\n
<\/a>\u00a0[34]\u00a0\u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0635<\/strong>\u00a040-41\u061b\u00a0\u0627\u0644\u0630\u0647\u0628\u064a<\/strong>\u060c 1\/71-73\u061b\u00a0\u0627\u0644\u062e\u0636\u0631\u064a\u060c\u0635<\/strong>\u00a0171\u061b\u00a0\u0627\u0644\u062e\u0632\u0631\u062c\u064a\u060c \u0635<\/strong>\u00a0156.<\/span><\/div>\n
<\/a>\u00a0[35]\u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0635<\/strong>\u00a040-42\u061b\u00a0\u0627\u0644\u0630\u0647\u0628\u064a<\/strong>\u060c 1\/109\u061b\u00a0\u0627\u0644\u062e\u0632\u0631\u062c\u064a\u060c \u0635<\/strong>\u00a060.<\/span><\/div>\n
[36]<\/a>\u00a0Misr maktabi vakillari va ularning ilmiy faoliyati haqida to\u02bbliqroq ma\u02bclumot olish uchun quyidagi manbalarga murojaat qilish mumkin:<\/span><\/div>\n
\u00a0\u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0635<\/strong>\u00a042\u061b\u00a0\u0627\u0644\u0630\u0647\u0628\u064a<\/strong>\u060c 1\/109\u061b\u00a0\u0627\u0644\u062e\u0632\u0631\u062c\u064a\u060c \u0635<\/strong>\u00a0176\u061b<\/span><\/div>\n
\u0627\u0644\u062e\u0636\u0631\u064a\u060c \u0635<\/strong>\u00a0175-176\u061b\u00a0\u0627\u0644\u062c\u0632\u064a\u0631\u0649\u060c \u0635<\/strong>\u00a023-22.<\/span><\/div>\n
<\/a>\u00a0[37]\u00a0\u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0635<\/strong>\u00a044-43\u061b \u0627\u0644\u0630\u0647\u0628\u064a\u060c<\/strong>\u00a01\/48\u061b\u00a0\u0627\u0644\u062e\u0632\u0631\u062c\u064a\u060c \u0635<\/strong>\u00a0197.<\/span><\/div>\n
<\/a>\u00a0[38]\u00a0\u0627\u0644\u062e\u0636\u0631\u064a\u060c \u0635<\/strong>\u00a0175-176\u061b \u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0635<\/strong>\u00a040-42\u061b\u00a0\u0627\u0644\u0630\u0647\u0628\u064a<\/strong>\u060c 1\/84.<\/span><\/div>\n
<\/a>\u00a0[39]<\/strong>\u0645\u062d\u0645\u062f \u064a\u0648\u0633\u0641 \u0645\u0648\u0633\u0649\u060c \u0635<\/strong>\u00a040-42\u061b\u00a0\u0627\u0644\u0630\u0647\u0628\u064a<\/strong>\u060c 1\/102\u061b\u00a0\u0627\u0644\u062e\u0632\u0631\u062c\u064a\u060c \u0635<\/strong>\u00a0331\u061b<\/strong>\u00a0\u0627\u0644\u062e\u0636\u0631\u064a\u060c \u0635<\/strong>\u00a0175.<\/span><\/div>\n
Muzaffar KOMILOV,<\/strong><\/span><\/div>\n
Tarix fanlari nomzodi, dotsent<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Bugungi Yangi O\u02bbzbekistonda har tomonlama milliy va diniy qadriyatlarimizni yuksaltirish, tarixiy ildizlarigacha ilmiy tadqiqot asosida yetib borish kabi masalalarga alohida e\u02bctibor qaratilmoqda. \u201cBugun ma\u02bcrifatga e\u02bctibor qaratish har qachongidan ham muhimdir. Buyuk tarixda hech narsa izsiz ketmaydi. U xalqlarning qonida, tarixiy xotirasida saqlanadi va amaliy ishlarida namoyon bo\u02bbladi. Shuning uchun ham u qudratlidir. Tarixiy merosni asrab-avaylash, …<\/p>\n","protected":false},"author":1,"featured_media":24373,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nFIQH \u2013 ISLOM HUQUQINING MUSTAQIL T\u0415OKRATIK SIYOSIY TIZIMLAR HUQUQI SIFATIDA SHAKLLANISHI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"FIQH \u2013 ISLOM HUQUQINING MUSTAQIL T\u0415OKRATIK SIYOSIY TIZIMLAR HUQUQI SIFATIDA SHAKLLANISHI\" \/>\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=24375&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"FIQH \u2013 ISLOM HUQUQINING MUSTAQIL T\u0415OKRATIK SIYOSIY TIZIMLAR HUQUQI SIFATIDA SHAKLLANISHI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"FIQH \u2013 ISLOM HUQUQINING MUSTAQIL T\u0415OKRATIK SIYOSIY TIZIMLAR HUQUQI SIFATIDA SHAKLLANISHI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=24375&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=\"2022-09-30T03:19:31+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2022-09-29T05:19:49+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/09\/bukhari_buxoriy2022_141.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=\"17 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=24375&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=24375&lang=oz\",\"name\":\"FIQH \u2013 ISLOM HUQUQINING MUSTAQIL T\u0415OKRATIK SIYOSIY TIZIMLAR HUQUQI SIFATIDA SHAKLLANISHI - 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