{"id":25027,"date":"2022-10-27T09:37:28","date_gmt":"2022-10-27T04:37:28","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=25027"},"modified":"2022-10-27T09:38:32","modified_gmt":"2022-10-27T04:38:32","slug":"ali-ibn-usmon-al-farg%ca%bboniyning-islom-ilmlari-rivojiga-qo%ca%bbshgan-hissasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=25027&lang=oz","title":{"rendered":"ALI IBN USMON AL-FARG\u02bbONIYNING ISLOM ILMLARI RIVOJIGA QO\u02bbSHGAN HISSASI"},"content":{"rendered":"

Allomaning to\u02bbliq ismi Ali ibn Usmon ibn Muhammad ibn Sulaymon Sirojuddin al-Farg\u02bboniy at-Taymiy al-Hanafiy al-Moturidiydir. Tug\u02bbilgan yili noma\u02bclum. 575\/1173 yilda vafot etgan. Ali ibn Usmon al-Farg\u02bboniy hanafiy mazhabi uchinchi daraja mujtahidi \u201cmujtahid fi-l-masoil\u201d (ba\u02bczi o\u02bbrinlarda taxrij ulamolari) darajasiga erisha olgan kam sonli farg\u02bbonalik faqihlardan sanaladi. Mahmud ibn Sulaymon al-Kafaviy \u201cKataib al-a\u02bclam\u201d asarida faqihni uchinchi darajadagi mujtahidlar qatorida sanab o\u02bbtgan.<\/span><\/p>\n

Ali ibn Usmon al-Farg\u02bboniy furu\u02bc al-fiqhga bag\u02bbishlangan \u201cFatavai sirajiyya\u201d asarining \u201cAdab al-muftiy\u201d bobi va boshqa bir qancha o\u02bbrinlarda uning tarjih darajasiga erishgan faqih bo\u02bblganligiga dalolat qiluvchi\u00a0 ishoralar mavjud. Olim \u201cFatava\u201dsining \u201cAdab al-muftiy\u201d qismida quyidagilarni yozadi: \u201cAgar fatvoda Abu Hanifa bir taraf, ikki shogirdi bir taraf bo\u02bblib qolsalar, muftiy (mujtahid) o\u02bbzi ixtiyor qilganini oladi. Ammo sahih qavl shuki, agar muftiy mujtahid darajasiga yetmagan bo\u02bblsa, sakkizta masaladan yettitasida Abu Hanifaga ergashadi\u201d, deya o\u02bbzining ijtihod uslubini bayon qilib o\u02bbtadi. Faqih buning sababini bir qancha sabablarga bog\u02bblaydi. Ulardan quyidagilarni misol qilish mumkin: \u201cImom Shofe\u02bciy: \u00abInsonlar fiqhda Abu Hanifaga boqimandadirlar\u201d, deb aytadi\u00bb. Shuningdek, asarning \u201cKitob al-favoid\u201d qismida Abu Yusufning ushbu so\u02bbzini keltiradi: \u201cAgar Abu Hanifa ilmda barglari ko\u02bbp ulkan daraxt bo\u02bblsalar, men o\u02bbsha daraxtning eng kichik yaprog\u02bbiman\u201d. Ma\u02bclum bo\u02bbladiki, Ali ibn Usmon al-O\u02bbshiy fatvo masalalarida Abu Hanifaning uslublariga ko\u02bbproq ergashgan.<\/span><\/p>\n

Ali ibn Usmon hadis ilmida ham bir qancha asarlar muallifi hisoblanadi. Uning hadis ilmidagi bosh asari \u201cG\u02bburar al-axbar va durar al-ash\u02bcar\u201d hisoblanadi. Olim bu haqida \u201cNisab al-axbar\u201d nomli boshqa bir hadis to\u02bbplamida aytadi: \u201cG\u02bburar al-axbar\u201ddagi mavzularning kengayib ketgani bois uni muxtasar qilgan holda \u201cNisab al-axbar\u201dni yozdim\u00bb. Demak, \u201cNisab al-axbar\u201d \u201cG\u02bburar al-axbar\u201dning ixchamlashtirilgan ko\u02bbrinishidir. Afsuski, \u201cG\u02bburar al-axbar\u201d asari bizgacha yetib kelmagan. \u201cNisab al-axbar\u201dning qo\u02bblyozma nusxalari dunyoning turli kitob fondlarida saqlanmoqda. Ulardan \u201cNisab al-axbar li tazkira al-axyar\u201d nomli (Istanbul, Sulaymoniya kutubxonasi, Lolali fondi, 1504-inv.raqam), saudiya\u00adlik olim doktor Muhammad ibn Turkiy kutubxonasidagi \u201cNisab al-axbar li-t-tazkir \u02bcan an-Nabi al-muxtar\u201d nomli qisman to\u02bbliq holdagi nusxasi, yana \u201cNisab al-axbar fi tahdis an-Nabi al-muxtar\u201d nomli bir nusxasi (Qohira, \u201cal-Maktaba al-Azhariyya\u201d, 5649-inv.raqam), Misrning janubidagi So\u02bbhaj shahrida joylashgan \u201cMaktaba at-Tahtoviy\u201d kutubxonasida 1498-yilda yozilgani qayd etilgan \u201cNisab al-axbar li tazkira al-axyar \u2013 Muxtasar g\u02bburar al-axbar va durar al-ash\u02bcar\u201d nomli to\u02bbrtinchi nusxasi ro\u02bbyxatga olingan.<\/span><\/p>\n

Mazkur asarda tasavvufiy mavzular va narsalarning fazilatlari borasida kelgan hadislar to\u02bbplangan. Muallif uni tuzishda 15 ta hadis manbalariga tayangan.<\/span><\/p>\n

\u201cNisab al-axbar\u201dga \u201cMashariq al-anvar sharh Nisab al-axbar\u201d, \u201cSavaqib al-axbar\u201d hamda \u201cYavaqit al-axbar\u201d kabi mualliflari noma\u02bclum sharhlar yozilgan. Ushbu sharhlarning \u201cNisab al-axbar\u201d kabi hanuzgacha zamonaviy nashrlari tayyorlanmagan va chuqur tahlil etilmagan. Shu bois ba\u02bczi manbalarda yuqoridagi sharhlar ham Ali ibn Usmon al-Farg\u02bboniyning o\u02bbziga tegishli ekani zikr etiladi.<\/span><\/p>\n

Bundan tashqari olim 1001 ta hadisni qamrab olgan \u201cNisab al-axbar\u201d asarida o\u02bbzi rivoyat qilgan hadislarni jamlagan. Mazkur hadislarning sanadini keltirish jarayonida o\u02bbzi hadis eshitgan roviylar ismlarini zikr qilib o\u02bbtadi. Bu esa allomaning muhaddis olim bo\u02bblib yetishida ko\u02bbplab roviylardan hadis eshitgani va bu sohasidagi ustozlari ko\u02bbpchilikni tashkil qilishiga dalolat qiladi, degan xulosaga kelishimizga sabab bo\u02bbladi.<\/span><\/p>\n

Ali ibn Usmon al-Farg\u02bboniy hadis ilmiga oid o\u02bbzining \u201cMusnad Anas ibn Molik\u201d asarida Anas ibn Molik (r.h.)dan 300 ga yaqin hadisni ikki yo\u02bbl: Nosiruddin Muhammad ibn Sulaymon va Abdulloh ibn Umar ibn Sa\u02bcd at-Toliqoniy tariyqlari orqali rivoyat qilganini aytadi.<\/span><\/p>\n

Ali ibn Usmon al-O\u02bbshiyning ustozlari geografiyasini o\u02bbrganishda uning ilm yo\u02bblida safar qilgan shaharlar xaritasini ham shakllantirish imkoni mavjud. \u201cNisab al-axbar\u201dda muallif tomonidan qayd etilgan ma\u02bclumot asosida uning o\u02bbzi bevosita ta\u02bclim olgan ustozlarini quyidagicha saralash mumkin:<\/span><\/p>\n

Ali ibn Usmon al-O\u02bbshiy samarqandlik olimlardan Alouddin Abu-l-Mahomid Muhammad ibn Abdulhamid as-Samarqandiydan (v.552\/1157) Imom at-Termiziyning (vaf. 279\/892) \u201cal-Jome\u02bc as-Sahih\u201dini\u00a0 va Nosiruddin Muhammad ibn Yusuf as-Samarqandiydan (vaf. 556\/1161) Husayn ibn Yahyo al-Buxoriy az-Zandavistiyning (vaf. 400\/1010) \u201cRavzat al-\u02bculama\u201d va Muhammad ibn Ahmad al-Marvaziyning \u201cal-Iqna\u02bc\u201d hamda Abu Ubayd Qosim ibn Salom al-Bag\u02bbdodiyning \u201cG\u02bbarib Abu Ubayda\u201d asarini ta\u02bclim olgan. Shuningdek, olim \u201cFatava\u201dsida ko\u02bbpgina o\u02bbrinlarda Nosiruddin as-Samarqandiyning fiqhiy qarashlaridan foydalangan va ustozining \u201cal-Multaqat fi-l-fatava al-hanafiyya\u201d hamda \u201cal-Jami\u02bc al-kabir fi-l-fatava\u201d asarlaridan iqtiboslar berib o\u02bbtadi.<\/span><\/p>\n

Nasaflik ustozlari Abu Sobit al-Pazdaviydan Abu Abdulloh Tohir al-Marvaziyning (v.410\/1019) \u201cUyun al-majalis\u201d va Abu Muti\u02bc Makhul an-Nasafiyning (v.218\/833) \u201cal-Lu\u02bcluiyyat\u201d asarlarini, Abu-l-Qosim Mahmud ibn Ali an-Nasafiydan Abu-l-Lays as-Samarqandiyning (vaf. 373\/983) \u201cat-Tanbih al-g\u02bbafilin\u201d, Shiruya ibn Shahrador ad-Daylamiyning (v.509\/1115) \u201cFirdavs al-axbar bi ma\u02bcsur al-xitab\u201d va Muhammad ibn Bishrovayh al-Balxiyning \u201cKanz al-axbar\u201d asarlaridan ta\u02bclim olgan.<\/span><\/p>\n

Allomaning Bistom shahridan bo\u02bblgan ismi ma\u02bclum yagona ustozi Qozi Zuhruddin Abu-l-Qosim Ali ibn al-Hasan al-Bistomiydan Bistom shahrida Imom al-Buxoriyning \u201cShihab al-axbar\u201d asarini o\u02bbrgangan.<\/span><\/p>\n

Ali ibn Usmon al-O\u02bbshiyning Farg\u02bbona vodiysidan yetishib chiqqan va ulardan bevosita ta\u02bclim olgan ustozlari qatorida Abu-l-Mahosin Zahiruddin Kabir Hasan ibn Ali al-Marg\u02bbinoniy, Abu Abdulloh Muhammad ibn Sulaymon al-O\u02bbshiy va Sayfuddin Muhammad ibn Muhammad al-Xo\u02bbjandiylarni sanab o\u02bbtish mumkin. Alloma Zahiruddin al-Marg\u02bbinoniydan \u201cSahih al-Buxoriy\u201d va \u201cSunan at-Termiziy\u201d, Muhammad ibn Sulaymon al-O\u02bbshiydan \u201cMusnad Anas ibn Malik\u201d, Sayfuddin Muhammad ibn Muhammad al-Xo\u02bbjandiydan Xo\u02bbjand shahrida Ahmad ibn Abdulloh Xaffof as-Saraxsiyning\u00a0 \u201cKitab al-Yavaqit\u201d asarini o\u02bbrganadi. Olim \u201cNisab al-axbar\u201d asarida \u201cYavaqit\u201dni ustozining Xo\u02bbjanddagi uyida ikki marotaba o\u02bbqib berganini yozadi.<\/span><\/p>\n

Ali ibn Usmon al-O\u02bbshiy ilmiy merosining bir qancha asarlar bilan cheklanib qolishiga Farg\u02bbona vodiysida XII asr uchinchi choragi yakunida tarqalgan vabo xastaligi o\u02bbz ta\u02bcsirini o\u02bbtkazgan, deyish mumkin. Uning Islom olamida shuhrat qozongan \u201cBad\u02bc al-amali\u201d, \u201cFatava\u201d hamda \u201cNisab al-axbar\u201d kabi asarlarining bir yilda, ya\u02bcni 569\/1173-yilda yozib tugatilishi, umrining oxirida o\u02bbzidan ilmiy meros qoldirishga kirishganini ko\u02bbrsatadi.<\/span><\/p>\n

Ali ibn Usmon al-O\u02bbshiy o\u02bbzining \u201cBad\u02bc al-amali\u201d, \u201cFatavai sirajiyya\u201d va \u201cNisab al-axbar\u201d kabi uchta asarini aynan 569\/1173 yilda yozib tugatgan. Buni muallif har bir asarining so\u02bbnggida o\u02bbzi tomonidan qayd etib qoldirgan.<\/span><\/p>\n

Agar ushbu asarlarning hajmi, ularning balog\u02bbat va fasohat bilan, juda go\u02bbzal va ravon tilda yozilganini e\u02bctibor qilsak, muallif ularni bir yildan kam bo\u02bblmagan muddatda yozib tugatganini bilib olish mumkin. Balki ketma-ket bitilgan asarlar muallifning keng tarqalgan xastalikdan erta vafot etishidan xavotirda bo\u02bblganini ham ko\u02bbrsatar, bu shunchaki taxmin. Lekin ushbu asarlar bilan yaqindan tanishilganda Ali ibn Usmon al-O\u02bbshiy haqiqatdan ham o\u02bbzi egallagan sohalardagi bilimlarini tezroq kitob holiga keltirishga uringanini ko\u02bbrish mumkin. Muallif shu tufayli o\u02bbz asarlarini sodda va muxtasar shaklda bayon qilgan.<\/span><\/p>\n

Qadimda Movarounnahr diyori va hozirgi Markaziy Osiyo deb yuritiluvchi mintaqada allomaning kalom ilmiga oid \u201cBad\u02bc al-amali\u201d asari mashhur hisoblanadi. Mana bir necha asrlardan buyon Movarounnahr diyori va hatto hozirgi kunimizda ham O\u02bbzbekiston hududida joylashgan madrasalarda talabalarga ushbu asardan ta\u02bclim berib kelinmoqda. Shu bilan birga, mazkur asar moturidiy va ash\u02bcariy olimlari tomonidan chuqur o\u02bbrganilishi hamda unga zamonamiz olimlari tomonidan ham bir qancha sharhlar bitilgani uning kalom ilmiga oid muhim manba ekanini ko\u02bbrsatadi.<\/span><\/p>\n

\u201cBad\u02bc al-amali\u201d asari 66 baytdan iborat bo\u02bblib, nazmiy uslubda yozilgan. Bugungacha unga Izzuddin ash-Shofe\u02bciyning \u201cDaraj al-ma\u02bcali sharh Bad\u02bc al-amali\u201d, Mulla Ali al-Qoriyning \u201cZav\u02bc al-ma\u02bcali sharh Bad\u02bc al-amali\u201d, Shihobuddin at-Tunisiyning \u201cNashr al-lali bi sharh Bad\u02bc al-amali\u201d, Ibn Kotibning \u201cZav\u02bc al-lali sharh Bad\u02bc al-amali\u201d va Muhammad ibn Sulaymon al-Halabiyning \u201cNuxba al-lali li sharh Bad\u02bc al-amali\u201d kabi o\u02bbnlab sharhlar yozilgan. Shuningdek, ushbu asarga zamondosh olimlardan Muftiy Rizo al-Haqqning \u201cBadr al-layali sharh Bad\u02bc al-amali\u201d, Muhammad Ahmad Omuhning \u201cDurar al-g\u02bbavali sharh Bad\u02bc al-amali\u201d va Qozi Shayx Muhammad Ahmad Kan\u02bconning \u201cJami\u02bc al-lali sharh Bad\u02bc al-amali\u201d kabi asarlari orqali sharhlangan. O\u02bbzbekistonlik olimlardan Abdulqodir Abdur Rahim 2012-yilda \u201cBad\u02bc al-amali\u201dga \u201cE\u02bctiqod durdonalari\u201d nomli o\u02bbzbekcha sharh yozgan.<\/span><\/p>\n

Ali ibn Usmon al-O\u02bbshiy \u201cFatavai sirajiyya\u201d asaridagi fatvolarini nafaqat mo\u02bbtadil uslubda ishlab chiqqani, balki ularni muxtasar shaklda bayon qilganini ta\u02bckidlash lozim. Shu sababli uning \u201cFatava\u201dsidan ko\u02bbplab mujtahid faqihlar o\u02bbz kitoblarida istifoda qilganlar. Masalan, \u201cFatavai Olamgiriyya\u201dda Ali ibn Usmon al-O\u02bbshiydan 300 ga yaqin masalada rivoyat qilingan. Alloma Ibn Obidiyn hamda ibn Nujaymlar \u201cBahr ar-raiq\u201dda yuzga yaqin o\u02bbrinda Ali ibn Usmon al-O\u02bbshiyga murojaat etganlar. Zaynuddin ibn Nujaym \u201cBahr ar-raiq\u201dning muqaddimasida keng istifoda qilgan manbalar qatorida \u201cFatavai sirajiyya\u201dni sanab o\u02bbtadi. Hatto shofe\u02bciy mazhabi olimlari ham Ali ibn Usmon al-O\u02bbshiyga ko\u02bbp o\u02bbrinlarda murojaat etganlar. Xususan, Jaloluddin as-Suyutiy \u201cal-Ashbah va an-nazair\u201dda hamda ibn Hajar al-Haytamiy \u201cFatavai hadisiyya\u201dda olimning fatvolarini keltirib o\u02bbtganlar.<\/span><\/p>\n

Shuningdek, \u201cFatavai tatarxaniya\u201d sohibi uni o\u02bbz asarida mo\u02bbtabar manbalar qatorida zikr etadi. Alloma as-Sijistoniy \u201cSirojiyya\u201dda boshqa kitoblarda uchramaydigan ko\u02bbplab navodir va voqe\u02bcot masalalari keltirilganini ta\u02bckidlaydi.<\/span><\/p>\n

Hanafiy olimlarining asarga bergan ta\u02bcriflari muallifning hukmlarni istinbot qilishda mo\u02bbtadil yo\u02bbl tutganini ko\u02bbrsatadi. O\u02bbz o\u02bbrnida o\u02bbtgan mujtahidlarning rojih qavllarini saralab olinishi keyingi davr olimlarining \u201cFatavai sirajiyya\u201d murojaat etishlariga sabab bo\u02bblgan. Darhaqiqat, Ali ibn Usmon al-O\u02bbshiyning mazkur asari muallifning o\u02bbzi ta\u02bckidlaganidek: \u201cUshbu kichik hajmli kitob eng foydali fatvolarni jamlagan va fardlardan umumlarni ajratib olgan kitobdir\u201d.<\/span><\/p>\n

Ali ibn Usmon al-O\u02bbshiy hadis ilmi ta\u02bclimi uchun O\u02bbsh shahridan boshqa Marg\u02bbinon, Xo\u02bbjand, Samarqand va Buxoro shaharlariga safar uyushtirgan. Ushbu safarlari davomida Movarounnahrdagi ko\u02bbplab hadis olimlaridan hadislarni yod olgan.<\/span><\/p>\n

Olim fiqh ilmiga oid \u201cFatavai sirajiyya\u201ddan tashqari, \u201cSharh Muxtalif ar-rivaya\u201d (Najmuddin an-Nasafiyning \u201cMuxtalif ar-rivaya\u201d asariga sharh), \u201cJavahir al-ahkam fi-l-fiqh\u201d kabi asarlarni ham yozib qoldirgan.<\/span><\/p>\n

Foydalanilgan manba va adabiyotlar:<\/strong><\/span><\/div>\n
    \n
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    Ferhat G\u00f6k\u00e7e. Ali b. Osman el-\u00db\u015f\u00ee ve M\u00fcsned\u00fc Enes isimli eseri\/Dinbilimleri Akademik Ara\u015ftirma Dergisi, 2018. XVIII, 39\u201340; \u00db\u015f\u00ee. Mehmet Sait Toprak. Hadiste Derlemecilik Devrinin Ba\u015flamas\u0131 ve \u00db\u015f\u00ee\u02bbnin Nis\u00e2b\u02bbul-Ahb\u00e2r\u02bb\u0131 ile birlikte. \u2013 \u0130zmir: Dokuz Eyl\u00fcl \u00dcniversitesi, 2005. 21.<\/span><\/div>\n<\/li>\n
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    Abdulqodir Abdur Rahim. E\u02bctiqod durdonalari. \u2013 T.: \u201cMovarounnahr\u201d, 2012. \u2013 B. 5-12.<\/span><\/div>\n<\/li>\n
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    S.Oqilov. Abu Mansur al-Moturidiy ilmiy merosi va moturidiya ta\u02bclimoti. \u2013 T.: \u201cHilol-nashr\u201d, 2017. \u2013 B.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Muxiddin XAKIMOV,<\/strong><\/span><\/div>\n
    Din ishlari bo\u02bbyicha qo\u02bbmita bo\u02bblim boshlig\u02bbi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Allomaning to\u02bbliq ismi Ali ibn Usmon ibn Muhammad ibn Sulaymon Sirojuddin al-Farg\u02bboniy at-Taymiy al-Hanafiy al-Moturidiydir. Tug\u02bbilgan yili noma\u02bclum. 575\/1173 yilda vafot etgan. Ali ibn Usmon al-Farg\u02bboniy hanafiy mazhabi uchinchi daraja mujtahidi \u201cmujtahid fi-l-masoil\u201d (ba\u02bczi o\u02bbrinlarda taxrij ulamolari) darajasiga erisha olgan kam sonli farg\u02bbonalik faqihlardan sanaladi. Mahmud ibn Sulaymon al-Kafaviy \u201cKataib al-a\u02bclam\u201d asarida faqihni uchinchi darajadagi …<\/p>\n","protected":false},"author":1,"featured_media":25026,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nALI IBN USMON AL-FARG\u02bbONIYNING ISLOM ILMLARI RIVOJIGA QO\u02bbSHGAN HISSASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ALI IBN USMON AL-FARG\u02bbONIYNING ISLOM ILMLARI RIVOJIGA QO\u02bbSHGAN HISSASI\" \/>\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=25027&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ALI IBN USMON AL-FARG\u02bbONIYNING ISLOM ILMLARI RIVOJIGA QO\u02bbSHGAN HISSASI - 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