{"id":26645,"date":"2023-02-15T08:52:15","date_gmt":"2023-02-15T03:52:15","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26645"},"modified":"2023-02-14T14:52:59","modified_gmt":"2023-02-14T09:52:59","slug":"ubaydulloh-ibn-mas%ca%bcud-buxoriyning-fiqh-ilmiga-qo%ca%bbshgan-hissasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26645&lang=oz","title":{"rendered":"UBAYDULLOH IBN MAS\u02bcUD BUXORIYNING FIQH ILMIGA QO\u02bbSHGAN HISSASI"},"content":{"rendered":"

IX-XII asrlarga kelib, Movarounnahr shaharlari barcha sohalarda o\u02bbz rivojining yuksak pog\u02bbonalariga ko\u02bbtarildi. Manbalarda uni \u201cUyg\u02bbonish davri\u201d deb ham e\u02bctirof etildi. Islom dinining yuksak ta\u02bclimot ekanini ko\u02bbrsatuvchi nodir manbalarning aksari ham ana shu asrlarda yaratildi.<\/span><\/p>\n

Biroq XIII asr boshida mo\u02bbg\u02bbullar butun Movarounnahrni egalladilar. Shaharga o\u02bbt qo\u02bbyilishi, daryo havzalari ochib, aholi mavzelariga suv bostirilishi, olimlarning qatl etilishi, hunarmandlarning uzoq Mo\u02bbg\u02bbulistonga ishchi kuchi sifatida haydab ketilishi, urushga yaroqli kishilarning majburan o\u02bbz qo\u02bbshinlari safiga jalb etilishi sabab, mintaqada aholi sonining keskin kamayib ketishiga olib keldi. Bu holat hududda ijtimoiy rivojlanishga asos bo\u02bbladigan ilmlarning va aholining kundalik turmushini ma\u02bclum mezonlarga solib turuvchi fiqhiy asarlarning taqchilligi sabab bo\u02bbla boshladi. Islom ilmlari ichida ayni fiqh ilm esa bu mezonlarni tartibga solib, aholi o\u02bbrtasida ijtimoiy ziddiyatlarni oldini olish va iqtisodiy tabaqalanishni oldini olishga sabab bo\u02bbluvchi omil edi. Shu boisdan mazkur sohaga aholining e\u02bctibori oshdi. Biroq aholining ziyoli ya\u02bcni ilmli alloma va olimalari hamda ularning asarlari mo\u02bbg\u02bbil bosqini tarafidan zarar yetkazilgan yoinki oddiy xalq o\u02bbqiy olmaydigan holatda edi. Davr va makonning o\u02bbzi esa bu sohada mo\u02bbjaz asarlarni tatbiq etuvchi fiqh allomalari va urush oqibat hamda uning ortidan tushayotgan soliqlarni to\u02bblovchi oddiy xalq uchun kamroq vaqt sarflab mutolaa qiladigan fiqhiy nodir asarlarni talab qila boshladi.<\/span><\/p>\n

Qadimdan ilm \u2013ma\u02bcrifat markazi bo\u02bblgan Movarounnahr yana o\u02bbz salohiyatini tiklay boshladi. Mana shunday ilmiy salohiyati yuqori qomusiy olimlardan biri Ubaydulloh ibn Mas\u02bcud Buxoriy edi. Bu zot fiqh sohasiga o\u02bbz davri uchun ta\u02bcriflab bo\u02bblmas hissa qo\u02bbshdi desak mubolag\u02bba qilmagan bo\u02bblamiz. Imomni bobosi imom Tojush-shariy\u02bca bo\u02bblmish Mahmud bin Sadrush- shariy\u02bcadan olgan. Sadrush-shariy\u02bca otasidan olgan, otasi ham Sadrush shariy\u02bca laqabli bo\u02bblib, bu zot ham ilmni otasi Jamoluddin al-Mahbubiydan olgan. Bu esa, Shayxul-imom, Muftiy Imomzodadan olgan, u zot Imaduddin ismli ustozdan, u esa otasi Shamsul-aimma az-Zarnujariydan olgan, bu zot esa, as-Saraxsiydan, imom as-Saraxsiy al-Hilvoniydan u esa, Nasaflik Aliyning otasidan, bu zot Muhammad ibn Fazldan, u esa, as-Subazmuniydan, u esa, Abu Abdulloh ibn Abu Hafs al-Kabirdan olgan[1]<\/a>.<\/span><\/p>\n

Ubaydulloh ibn Mas\u02bcud ajdodlaridan qolgan ilmiy asarlarni jamlab, nafis yodgorliklarni to\u02bbplash bilan shug\u02bbullanib keldi va bobosi ta\u02bclif etgan asarni keyinchalik qisqartirib, muxtasar xolga keltirdi.Uning oila a\u02bczolari fiqh ilmini o\u02bbz zamonasining eng zabardast olimlaridan olganlar. Bu avlodning fiqh ilmini o\u02bbrganish silsilasi buxorolik atoqli faqih Abu Abdullo ibn Abu Hafs Kabirga borib etadi[2]<\/a>.<\/span><\/p>\n

U kishining to\u02bbliq ismlari Ubaydulloh Sodrush shariy\u02bca al-Asg\u02bbar ibn Mas\u02bcud ibn Tojush shariy\u02bca Maxmud ibn Sodrush shariy\u02bca Ahmad ibn Jamoluddin Ubaydulloh al-Mahbubiy al-Buxoriydir. Bu allomaga bevosita oqilona baho berish albatta fiqh ilmi bilan bog\u02bbliq. Xususan, Fiqh ilmining ta\u02bcrifiga kelsak.<\/span><\/p>\n

\u201cFiqh\u201d so\u02bbzi lug\u02bbatda daqiq fahmni, ya\u02bcni bir narsani nozik joy-larigacha tushunishni anglatadi. Shariy\u02bcat istilohida esa, \u201cShar\u02bciy dalillardan far\u02bciy hukmlarni chiqarishga fiqh deb aytiladi\u201d.<\/span><\/p>\n

Ushbu ta\u02bcrifdagi \u201cshar\u02bciy dalil\u201d deganimizda, asosan, Qur\u02bconi karim va Nabiyyimiz Muhammad sollallohu alayhi vasallamning sunnatlarini tushunamiz.<\/span><\/p>\n

\u201cFar\u02bciy hukmlar\u201d esa, asliyning teskarisi, ya\u02bcni shahobcha, kichik ahamiyatli, demakdir. Shariy\u02bcatda esa, ibodatlar va muomalotni o\u02bbz ichiga oluvchi hukmlardir. Shuningdek, Payg\u02bbambarimiz sollallohu alayhi vasallam ham o\u02bbz hadisi shariflarida dinda faqih bo\u02bblishni yuqori baholaganlar.<\/span><\/p>\n

\u0639\u064e\u0646\u0652 \u0645\u064f\u0639\u0627\u0648\u0650\u064a\u064e\u0629\u064e \u0631\u064e\u0636\u0650\u064a\u064e \u0627\u0644\u0644\u0647 \u0639\u064e\u0646\u0652\u0647\u064f \u0639\u064e\u0646\u0650 \u0627\u0644\u0646\u0651\u064e\u0628\u0650\u064a\u0651\u0650 \u0635\u064e\u0644\u0651\u064e\u064a \u0627\u0644\u0644\u0647\u064f \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0648\u064e\u0633\u064e\u0644\u0651\u064e\u0645\u064e \u0642\u064e\u0627\u0644\u064e: \u0645\u064e\u0646\u0652 \u064a\u064f\u0631\u0650\u062f\u0650 \u0627\u0644\u0644\u0647 \u0628\u0650\u0647\u0650 \u062e\u064e\u064a\u0652\u0631\u064b\u0627 \u064a\u064f\u0641\u064e\u0642\u0651\u0650\u0647\u0652\u0647\u064f \u0641\u0641\u064a \u0627\u0644\u062f\u0650\u064a\u0652\u0646\u0650. \u0631\u064e\u0648\u064e\u0627\u0647\u064f \u0627\u0644\u0623\u064e\u0631\u0652\u0628\u064e\u0639\u064e\u0629\u0650<\/strong><\/span><\/p>\n

Muoviya roziyallohu anhudan rivoyat qilinadi: \u201cNabiy sollallohu alayhi vasallam: \u201cAlloh kimga yaxshilikni iroda qilsa, uni dinda faqih qilib qo\u02bbyadi\u201d,- dedilar\u201d.<\/span><\/p>\n

To\u02bbrtovlari rivoyat qilishgan.<\/span><\/p>\n

\u201cFiqh\u201d so\u02bbzidan kelib chiqqan holda shariy\u02bcat hukmini daqiq joylarigacha tushunishni ta\u02bcminlaydigan ilm ham \u201cfiqh\u201d deyiladi. Ana shunday ilmiy malakaga ega bo\u02bblgan odamni esa \u201cfaqih\u201d deyiladi. Yuqoridagi ta\u02bcrif va hadislardan ko\u02bbrinib turibdiki, dinda faqih bo\u02bblgan inson juda teran va dunyo qarshi keng inson ekan. Shundan ma\u02bclumki nafaqat o\u02bbz davrining balki bugungi aholining ijtimoiy munosabatlari hamda iqtisodiy muomalotlarida qo\u02bbshgan hissasi beqiyos. Shu bilan birgalikda islom ilmlarida o\u02bbz davri va bugungi kunda ham ilmiy bahslar hamda muammoli savollarga yechim bo\u02bbluvchi asarlari bilan xizmat qilmoqda.<\/span><\/p>\n

Allomaning hayoti haqida juda ko\u02bbp ma\u02bclumotlar yo\u02bbq ilmiy ijodiga qaraganda. Bunga sabab chig\u02bbatoy ulusining o\u02bbsha davrdagi siyosiy va ijtimoiy tarqoqlik hamda ba\u02bczi bir tarixiy sabablardir. Shunga qaramay olimning ilmiy ijodi va yozgan asarlari vositasi o\u02bblaroq bir so\u02bbz aytish mumkin: Bobolari imom Tojush shariy\u02bca Mahmud ibn Sodrush shariy\u02bcaning tarbiyalari natijasida mashhur alloma bo\u02bblib etishdilar. O\u02bbsha davrda Buxoroda hukm surgan tahlikali vaziyat Sodrush shariya oilasini Xuroson tomonga, ya\u02bcni Kirmon shahriga ko\u02bbchib kelishga majbur qildi. Ubaydulloh ibn Mas\u02bcud u yerda bobolari qo\u02bbllarida ta\u02bclim va tahsilni davom ettiradilar. Manbalardagi ma\u02bclumotlarga ko\u02bbra bobolari Kirmon shahrida vafot etganlar. Keyinchalik u zot Kirmonni tashlab, o\u02bbsha davrda Xurosonning yirik markazlaridan biri bo\u02bblmish Hirot shahriga keladilar va ilmiy faoliyatlarini shu yerda davom ettiradilar. U kishining qalbi doimo ona vatan Buxoroga qaytish ilinjida bo\u02bblgan.<\/span><\/p>\n

Imom Sodrush shariy\u02bca Ubaydulloh ibn Mas\u02bcud al-Buxoriy (r.a) Buxoro shahrida, ilmu ma\u02bcrifat bulog\u02bbi bo\u02bblgan, o\u02bbz bag\u02bbrida yetuk faqih ulamolarni tarbiya etgan oilada tavallud topdilar. Sababiki: Ubaydulloh ibn Mas\u02bcud rahmatullohi alayhning nasablari ulug\u02bb sahobiy Uboda ibn Somit roziyallohu anhuga borib taqaladi. U kishiga \u201cUbodiy\u201d nisbatining berilishi ham shu sababdandir. Ubaydulloh ibn Mas\u02bcudning nasabi haqida hindistonlik mashhur olim Abdulhay Laknaviyning yozishicha, Sayyid Ahmad-at-Tahoviyning shogirdi al-Mavlo Abdulmo\u02bbmin ad-Dimyotiy \u201cTaoliqu-l-anvor ala durri-l-muxtor\u201d (\u201cDurru-l-muxtor kitobiga yorqin hoshiyalar\u201d) nomli asarida, uning nasabini sahoba Uboda ibn as-Somitga bog\u02bblaydi. U jumladan, bunday deb yozadi: \u201cUstozimiz Sayid Murtazo Husayn silsilasida\u201d Sadrush-shariy\u02bcaning nasabini quyidagidek zikr etilganini ko\u02bbrdim: Ubaydulloh ibn Ma\u02bcsud ibn Tojush-shariy\u02bca Mahmud ibn Sadrush-shariy\u02bca Ahmad ibn Jamoluddin Abdulkarim Ubaydulloh ibn Ibrohim ibn Ahmad ibn Abdulmalik Umar ibn Abdullaziz ibn Muhammad ibn Mahbub ibn al-Valid ibn Uboda ibn as-Somit al-Ansoriy al-Mahbubiydir. Shuningdek, ustozimiz uning nasabini \u201cBuxoro tarixi\u201dda ko\u02bbrganman degan.[3]<\/a>\u00a0\u201dMahbubiy\u201d nisbati ham bobolaridan birlariga borib taqaladi.<\/span><\/p>\n

Sadrush-shariy\u02bca laqabi bilan mashhur bo\u02bblib kelgan Ubaydulloh ibn Mas\u02bcud hanafiylar fiqhining porloq yulduzi hisoblanadi. Bobolari Tojush-shariy\u02bca laqabi bilan shuhrat qozongan Mahmud ibn Sadrush-shariy\u02bca edi. Bizga ma\u02bclumki ba\u02bczi manbalarda \u201cSodrush-shariy\u02bca al Asg\u02bbar\u201d \u201cKichik Sodrush-shariy\u02bca\u201d laqablari bilan keladi. U kishining katta bobolarining laqabi ham Sodrush-shariy\u02bca bo\u02bblib keladi nasablari sababidan. Shu sababdan farqlash uchun katta bobo \u201cSodrush-shariy\u02bca al Akbar\u201d \u2013 \u201cKatta Sodrush-shariy\u02bca\u201d, nabira esa \u201cSodrush-shariy\u02bca al Asg\u02bbar\u201d \u2013 \u201cKichik Sodrush-shariy\u02bca\u201d deb atalgan.<\/span><\/p>\n

Ba\u02bczi manbalarda ikkovlari \u201cSodrush-shariy\u02bca birinchi\u201d va \u201cSodrush-shariy\u02bca ikkinchi\u201d deb ham farqlangan. Ammo Sodrush-shariy\u02bca laqabi asosan Ubaydulloh ibn Mas\u02bcud al-Buxoriy rahmatullohi alayhga nisbatan ishlatilgan.<\/span><\/p>\n

\u00a0 U bobosi tarbiyasida kamol topib, Sharq falsafasi, kalom ilmi va tabiatga oid fanlarni o\u02bbzlashtirib, fiqh ilmida katta alloma sifatida tanildi va hanafiy mazhabining atoqli va sermahsul olimlaridan biri bo\u02bblib ijod qildi.<\/span><\/p>\n

Imom sodrush shariy\u02bca Ubaydulloh ibn Mas\u02bcud Buxoriyning ustozlar silsilasi jihatidan Abu Hanifa rahmatullohi alayhga etib boradi. Quyidagi tartibda:<\/span><\/p>\n

    \n
  1. Bobolari Tojush shariy\u02bca Mahmud ibn Sodrush-shariy\u02bca.<\/span><\/li>\n
  2. Katta bobolari Ahmad ibn Jamoluddin.<\/span><\/li>\n
  3. Jamoluddin Ubaydulloh al Mahbubiy.<\/span><\/li>\n
  4. Shayx imom Muftiy Imomzoda.<\/span><\/li>\n
  5. Shayx Imoduddin.<\/span><\/li>\n
  6. Shamsul Aimma Zaranjariy.<\/span><\/li>\n
  7. Imom Saraxsiy.<\/span><\/li>\n
  8. Imom Halvoniy.<\/span><\/li>\n
  9. Abu Ali Nasafiy.<\/span><\/li>\n
  10. Imom Mahmud ibn Fazl.<\/span><\/li>\n
  11. Imom Subazmuniy.<\/span><\/li>\n
  12. Abdulloh ibn Abu Hafs Kabir.<\/span><\/li>\n
  13. Imom Muhammad ibn Hasan Shayboniy.<\/span><\/li>\n
  14. Imom Abu Hanifa.<\/span><\/li>\n<\/ol>\n

    Ustozlar silsilasidan ko\u02bbrinib turibdiki, Imom Sodrush-shariy\u02bca Ubaydulloh ibn Mas\u02bcud al-Buxoriy zamonasining ko\u02bbzga ko\u02bbringan allomalaridan bo\u02bblib, ayniqsa usulul fiqh, furu\u02bcul fiqh, xilof, jadal, hadis, nahv, lug\u02bbat, adabiyot, ilmi kalom, mantiq kabi ilmlarda peshqadam bo\u02bblganlar.<\/span><\/p>\n

    Imom Sodrush-shariy\u02bca Ubaydulloh ibn Mas\u02bcud al-Buxoriy bir qancha kitoblar ta\u02bclif qilganlar. Ular quyidagilar:<\/span><\/p>\n

      \n
    1. \u201cAl-Vishoh\u201d.<\/span><\/li>\n
    2. \u201cTa\u02bcdilul ulum\u201d.<\/span><\/li>\n
    3. \u201cSharhul Viqoya\u201d.<\/span><\/li>\n
    4. \u201cAl Muqaddimotul Arba\u02bca\u201d.<\/span><\/li>\n
    5. \u201cAsh-Shurut val Mahozir\u201d.<\/span><\/li>\n
    6. \u201cAt-Tanqiyh\u201d.<\/span><\/li>\n
    7. \u201cAt-Tavziyh\u201d.<\/span><\/li>\n<\/ol>\n

      Imom Ubaydulloh ibn Mas\u02bcud hanafiy mazhabidagi mashhur usulul fiqh olimlaridan biridirlar. Bu imomning \u201cAt-Tanqiyh\u201d deb atalgan kitoblari usulul fiqh sohasidagi mo\u02bbtabar kitoblardan hisoblanadi. Imom ibn Mas\u02bcud bu kitoblarini yozishni boshlashlari bilan imomning do\u02bbst va birodarlari uning qo\u02bblyozmasidan ketma-ket ko\u02bbchirib bordilar. Natijada asar yozib tugallanishidan oldin tarqaldi. Ko\u02bbchirishda ba\u02bczi xatolarga yo\u02bbl qo\u02bbyilgan edi. Imom ibn Mas\u02bcud bundan ogoh bo\u02bblgach, \u201cAt-Tanqiyh\u201dga \u201cAt-Tavziyh fiy halli g\u02bbavomiz at-Tanqiyh\u201d nomli sharh yozdilar. Ushbu kitob usul ilmi bo\u02bbyicha shofi\u02bciy va hanafiy yo\u02bbnalishlarini birlashtirib yozilgan muhim asar bo\u02bblib, yirik olimlar tomonidan sharhlangan.<\/span><\/p>\n

        \n
      1. \u201cNiqoya Muxtasari Viqoya\u201d.<\/span><\/li>\n<\/ol>\n

        Fiqh ilmida mashhur hamda hozirda madrasalarda darslik sifatida o\u02bbqitilishga urf bo\u02bblgan \u201cmuxtasar al-viqoya\u201d asari \u201cNuqoya muxtasari viqoya\u201d asaring ikkinchi mashhur bo\u02bblgan nomlaridan. Hozir shu haqida biroz ma\u02bclumot o\u02bbrnida to\u02bbxtalamiz. U zot bobosi yozgan \u201cViqoyatu-r-rivoya\u201dni arab tilida sharhlab, uni \u201cSharhu-l-viqoya\u201d deb atadi. Bu kitob eng yaxshi va to\u02bbliq sharh hisoblanadi. Shundan keyin ba\u02bczi o\u02bbquvchilarning \u201cViqoyatu-r-rivoya\u201d kitobini o\u02bbzlashtirib olishga qurbi etmayotganligini sezib, undagi eng zaruriy masalalarni tanlab olib, uni \u201cAn-Nuqoya\u201d (\u201cQisqacha bayon\u201d) yoki \u201cMuxtasaru-l-viqoya\u201d deb atadi.<\/span><\/p>\n

        Asarning muqaddimasida muallifning o\u02bbzi bu haqida shunday deb yozadi:<\/span><\/p>\n

        \u00a0\u201cBobom Mahmud ibn Sadru-sh-shariy\u02bca mening fiqh ilmini yaxshi o\u02bbrganishim uchun \u201cViqoyatu-r-rivoya fi masoili-l-Hidoya\u201d kitobini tuzdi. Bu kitobdek so\u02bbzlari mo\u02bbjaz, mazmuni aniq va to\u02bbla ikkinchi bir kitobni zamon ahli ko\u02bbrgan emas. Men ba\u02bczi bir toliblar himmati bu kitobni o\u02bbrganib o\u02bbzlashtirishga qodir emasligini sezib, zaruriy masalalarni tanlab olib, ushbu \u201cMuxtasar\u201d (\u201cQisqartirilgan kitob\u201d)ni chiqardim. Har kim \u201cAl-Hidoya\u201dda keltirilgan masalalarni o\u02bbrganib, o\u02bbz xotirasida saqlamoqchi bo\u02bblsa, \u201cViqoya\u201d kitobini (bobom ta\u02bclif etgan kitobni) o\u02bbrganib olishga uringay. Shoshilib turgan, vaqti oz bo\u02bblgan kishi men ta\u02bclif etgan bu \u201cMuxtasar\u201d (\u201cMuxtasaru-l-viqoya\u201d)ni o\u02bbrganishga tavajjuh qilgay\u201d.<\/span><\/p>\n

        Shuningdek, \u201cAl-Muqaddimotu-l-arba\u02bca\u201d (\u201cTo\u02bbrtta muqaddima\u201d), \u201cTa\u02bcdiylu-l-ulum va-sh-shurut\u2026\u201d nomli asarlari ham katta e\u02bctibor va shuhrat kasb etib kelgan.<\/span><\/p>\n

        Zarkaliy bergan ma\u02bclumotga ko\u02bbra, \u201cMa\u02bconiy\u201d(Adabiyotga oid) fanlar sohasida \u201cAl-Vishoh\u201d(\u201cBo\u02bbyinga taqiladigan bezak\u201d)nomli kitob ham uning qalamiga mansubdir[4]<\/a>.<\/span><\/p>\n

        Hindistonlik mashhur olim Abdulhay Laknaviy \u201cMuxtasaru-l-viqoya\u201d muallifi Ubaydullo ibn Mas\u02bcudni \u201cBarcha tomonidan qabul qilingan imom, shariy\u02bcat qonunlarining soqchisi, asliy va far\u02bciy (juz\u02bciy) muammolar ustozi va qisqartiruvchisi, aqliy va naqliy (shar\u02bciy) fanlar olimi, faqih (huquqshunos), fiqh usullarining bilimdoni, mantiqiy, muhaddis (hadisshunos), mufassir, tilshunos, adib, mutakallim, buyuk qadru manzilat va yuksak maqom egasi, ilmu adab bilan to\u02bblib toshgan, majdu azamatni ota-bobolaridan meros qilib olgan zot edi\u201d[5]<\/a>, \u2013 deb tanitadi.<\/span><\/p>\n

        Sadru-sh-shariy\u02bca ikkinchi Ubaydulloh ibn Mas\u02bcud 1346 yil hayotdan ko\u02bbz yumdi. Uning qabri ota-bobolarining abadiy makoni \u2013 Buxoroning Sherobod degan joyidadir.<\/span><\/p>\n

        Foydalanilgan adabiyotlar<\/strong><\/span><\/div>\n
          \n
        1. \n
          \u201cIslom huquqshunosligi\u201d Abdulhakim Shar\u02bciy Juzjoniy. Hanafiy mazhabi va O\u02bbrta Osiyo faqihlari. \u201cToshkent islom universiteti\u201d nashriyoti \u2013 2002.<\/span><\/div>\n<\/li>\n
        2. \n
          \u201cKifoya sharhi muxtasorul viqoya\u201d. Shayx Muhammad Sodiq Muhammad Yusuf. \u201cSharq\u201d nashriyot-matbaa aksiyadorlik kompaniyasi bosh tahririyati. Toshkent \u2013 2008.<\/span><\/div>\n<\/li>\n
        3. \n
          Abdulhasanot Muhammad Abdulhay al-Laknaviy. \u201cFavoidul bahiyya fiy tarojim al-Hanafiyya\u201d, Qozon: \u201cMatbaatul xizona\u201d. 1903, B. 57.<\/span><\/div>\n<\/li>\n
        4. \n
          Burhonuddin Marg\u02bbinoniy. Al \u2013 Hidoya. Abdulhay Laknaviy muqaddimasi bilan. Laknu, Hindiston: \u201cAsaxxul-matobi\u02bc\u201d, 1304 h.y.<\/span><\/div>\n<\/li>\n
        5. \n
          Jo\u02bbzjoniy A.Sh. Abu Mansur Motrudiy: g\u02bboyaviy birlik darg\u02bbasi Sharq mash\u02bcali, 2000, \u2116 1-2.<\/span><\/div>\n<\/li>\n
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          Jo\u02bbzjoniy A.Sh. Buxorolik faqihlar silsilasi Hayot va Qonun, 1994, \u21163.<\/span><\/div>\n<\/li>\n
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          Jo\u02bbzjoniy A.Sh. Majmaul maqsud \u2013 nodir huquqiy manba: O\u02bbzbekiston adabiyoti va san\u02bcati. 1996, 27 avgust.<\/span><\/div>\n<\/li>\n
        8. \n
          Jo\u02bbzjoniy A.Sh. Marg\u02bbinoniy va uning izdoshlari. Toshkent: TIU, 2000<\/span><\/div>\n<\/li>\n
        9. \n
          Jo\u02bbzjoniy A.Sh. Movarounnahr fiqh maktabi an\u02bcanalari tarixidan. O\u02bbzbekiston ijtimoiy fanlar, 1994, \u21168.<\/span><\/div>\n<\/li>\n
        10. \n
          Ubaydulloh ibn Mas\u02bcud. Muxtasar. Tatarcha tarjimada o\u02bbzbekcha tilida nashrga tayyorlovchilar: Rashid Zohid, Akram Dehqon. Toshkent: \u201cCho\u02bblpon\u201d, 1994.<\/span><\/div>\n<\/li>\n
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          http:\/\/www.fiqh.uz.<\/u><\/span><\/div>\n<\/li>\n<\/ol>\n
          Sirojiddin NABIJONOV,<\/strong><\/span><\/div>\n
          O\u02bbzbekiston xalqaro islom akademiyasining<\/strong><\/span><\/div>\n
          islom sivilizatsiyasi (tarixi) yo\u02bbnalishining 1-kurs magistranti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

          IX-XII asrlarga kelib, Movarounnahr shaharlari barcha sohalarda o\u02bbz rivojining yuksak pog\u02bbonalariga ko\u02bbtarildi. Manbalarda uni \u201cUyg\u02bbonish davri\u201d deb ham e\u02bctirof etildi. Islom dinining yuksak ta\u02bclimot ekanini ko\u02bbrsatuvchi nodir manbalarning aksari ham ana shu asrlarda yaratildi. Biroq XIII asr boshida mo\u02bbg\u02bbullar butun Movarounnahrni egalladilar. Shaharga o\u02bbt qo\u02bbyilishi, daryo havzalari ochib, aholi mavzelariga suv bostirilishi, olimlarning qatl etilishi, …<\/p>\n","protected":false},"author":1,"featured_media":26642,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nUBAYDULLOH IBN MAS\u02bcUD BUXORIYNING FIQH ILMIGA QO\u02bbSHGAN HISSASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"UBAYDULLOH IBN MAS\u02bcUD BUXORIYNING FIQH ILMIGA 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=26645&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"UBAYDULLOH IBN MAS\u02bcUD BUXORIYNING FIQH ILMIGA QO\u02bbSHGAN HISSASI - 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