{"id":26796,"date":"2023-02-22T08:37:58","date_gmt":"2023-02-22T03:37:58","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26796"},"modified":"2023-02-21T12:38:39","modified_gmt":"2023-02-21T07:38:39","slug":"mahmud-lomishiyning-tamhid-asarida-alloh-taoloni-ko%ca%bbrish-masalasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26796&lang=oz","title":{"rendered":"MAHMUD LOMISHIYNING \u201cTAMHID\u201d ASARIDA \u201cALLOH TAOLONI KO\u02bbRISH\u201d MASALASI"},"content":{"rendered":"

Kalom ilmidagi mavzular orasida qiyomatda Alloh taoloni ko\u02bbrish masalasi alohida o\u02bbrin egallaydi. Tarixda adashgan toifalar tomonidan turli talqin qilingan mazkur mavzu bo\u02bbyicha ahli sunna val jamoa naqliy va aqliy dalillar asosida o\u02bbz qarashini ilgari surgan. Bu borada mutakallim Mahmud Lomishiy o\u02bbzining \u201cTamhid\u201d asarida shunday deydi: \u201cAhli sunna val jamoa e\u02bctiqodiga ko\u02bbra, oxiratda Alloh taoloni ko\u02bbrish naqliy va aqliy dalillarga ko\u02bbra joizdir\u201d[1]<\/a>.<\/span><\/p>\n

Alloma Lomishiy naqliy dalil sifatida Alloh taoloning Muso alayhissalomdan xabar berib aytgan quyidagi so\u02bbzini keltiradi:\u00a0\u201cRabbim!\u00a0<\/strong>(O\u02bbzingni)\u00a0menga ko\u02bbrsatgin, Senga bir nazar qilay!\u201d<\/strong>(\u201cA\u02bcrof\u201d surasi, 143-oyat)[2]<\/a>. Mazkur oyatda Muso alayhissalom Rabbisidan ko\u02bbrishni so\u02bbramoqda, bu u zotning Rabbisini ko\u02bbrish joizligini bilganiga dalil bo\u02bbladi.<\/span><\/p>\n

Mahmud Lomishiy fikricha, kim \u201cAlloh taoloni ko\u02bbrish mumkin emas\u201d desa, \u201cMuso alayhissalom Rabbisini tanimagan\u201d degan bo\u02bbladi. Bu esa adashishdir, Alloh taoloni ko\u02bbrishning joizligi Uning sifatlaridandir, kim Alloh taoloni sifatlari bilan tanimasa yoki Uni sifati bo\u02bblmagan sifat bilan tanisa, u Allohni tanuvchi hisoblanmaydi.<\/span><\/p>\n

Alloh taolo:\u00a0\u201cU kunda ba\u02bczi yuzlar yashnab turuvchi, Parvardigorlariga boquvchidir\u201d<\/strong>(\u201cQiyomat\u201d surasi, 22-23-oyatlar), degan. Mazkur oyat ham Alloh taoloni oxiratda ko\u02bbzlar bilan ko\u02bbrishning sobitligiga dalildir.<\/span><\/p>\n

Shuningdek, Mahmud Lomishiy Hakim Termiziyning Alloh taoloni ko\u02bbrish borasidagi hadis borasida Rasululloh sallollohu alayhi vasallamning sahobalaridan yigirma bir nafari ittifoq qilgani borasidagi fikrini, Abul Muin Nasafiy o\u02bbzining \u201cTabsiratul-adilla\u201d asarida: \u201cBu insonlarni yolg\u02bbonchiga chiqarishga hech qanday asos yo\u02bbq\u201d, deganini naql qilib keltiradi.<\/span><\/p>\n

Mazkur masalaga Payg\u02bbambar alayhissalomdan rivoyat qilingan quyidagi hadisni ham dalil qilingan:\u00a0\u201cRabbingizni to\u02bblin kechada oyni ko\u02bbrgandek ko\u02bbrasizlar, Uni ko\u02bbrishda bir-biringizga xalal bermaysizlar\u201d\u00a0<\/strong>(Imom Buxoriy va Imom Muslim rivoyati). Hadis matnidagi \u201c\u062a\u0636\u0627\u0645\u064e\u0648\u0646\u201d so\u02bbzi \u201c\u0636\u0645\u064e\u201d so\u02bbzidan olingan bo\u02bblib, rivoyat \u201cyangi chiqqan oyni ko\u02bbrishning aksi o\u02bblaroq, to\u02bblin oyni ko\u02bbrishda bo\u02bblganidek ba\u02bczingiz ba\u02bczingizga Alloh taoloni ko\u02bbrishda to\u02bbsqinlik qilmaysiz\u201d ma\u02bcnosini bildiradi.<\/span><\/p>\n

Boshqa rivoyatda \u201c\u062a\u0636\u0627\u0645\u0648\u0646\u201d shaklida \u201cmim\u201d tashdidsiz kelgan. Mazkur fe\u02bcl \u201c\u0636\u064a\u0645\u201d so\u02bbzidan olingan bo\u02bblib \u201czulm\u201d ma\u02bcnosini bildiradi. Ya\u02bcni, Uni ko\u02bbrishda ba\u02bczilar ko\u02bbrib, ba\u02bczilar ko\u02bbrmay qolishdek zulm yo\u02bbq.<\/span><\/p>\n

Mahmud Lomishiy aqliy dalil sifatida ko\u02bbrishni mavjudlikka bog\u02bblaydi: \u201cKo\u02bbrish mavjudlikka bog\u02bbliq, jism, araz yoki javharlikka emas. Chunki biz jism, araz, javharlarni ko\u02bbramiz. Agar ko\u02bbrishga sabab jismlik xususiyati bo\u02bblsa, arazlarni ko\u02bbrib bo\u02bblmaydi. Agar ko\u02bbrishga sabab arazlik xususiyati bo\u02bblsa, jism va javharlarni ko\u02bbrib bo\u02bblmaydi. Chunki araz va javharda jismlik xususiyati, javhar va jismda arazlik xususiyati yo\u02bbq\u201d[3]<\/a>. Bundan ma\u02bclum bo\u02bbladiki, ko\u02bbrishni taqozo qiladigan yagona illat(sabab) bu mavjudlikdir. Chunki u jism, araz, javhardan farqli o\u02bblaroq barchasiga umumiy sifatdir. Alloh taolo esa doimiy mavjud, demak Uni ko\u02bbrish joiz.<\/span><\/p>\n

Mo\u02bbtazila, xorijiy, najjoriya, rovandiya va zaydiya[4]<\/a>\u00a0toifalari: \u201cAlloh taoloni ko\u02bbrish imkonsiz, Uni hech kim ko\u02bbrmaydi\u201d, deyishgan. Ular Alloh taoloni ko\u02bbrish mumkin emasligiga quyidagi oyatni dalil qilishgan:\u00a0\u201cKo\u02bbzlar Uni idrok etmas. U ko\u02bbzlarni idrok etar\u201d\u00a0<\/strong>(\u201cAn\u02bcom\u201d surasi, 103-oyat)[5]<\/a>. Ularning fikricha, Allohni dunyoda ham, oxiratda ham ko\u02bbrib bo\u02bblmaydi. Ushbu toifalarning aqliy daliliga ko\u02bbra, biror vositaga bog\u02bbliq ko\u02bbrishda ko\u02bbruvchi va ko\u02bbrilayotgan narsa o\u02bbrtasida masofa, bir-biriga yuzlanish bo\u02bblishi, ko\u02bbruvchining ko\u02bbzidan chiqqan nur ko\u02bbrilayotgan narsaga yetib borishi, tarafning bo\u02bblishi, ko\u02bbrilayotgan narsa harakatsiz yoki harakatli bo\u02bblishi, biror-bir rangda bo\u02bblishi, biror narsaga qo\u02bbshilgan yoki ajralgan bo\u02bblishi, barchasi yoki ba\u02bczi qismi ko\u02bbrinadigan bo\u02bblishi lozim.<\/span><\/p>\n

Bularning barchasi Alloh taologa munosib emas, chunki U biror vosita bilan ko\u02bbrmaydi. Ular ahli sunnaning dastlabki oyatni dalil qilishiga quyidagicha e\u02bctiroz bildirishadi: ehtimol Muso alayhissalom Rabbisidan Uni tanitadigan oyat (mo\u02bbjiza, belgi) so\u02bbragandir, ya\u02bcni \u201cMenga bir mo\u02bbjiza ko\u02bbrsat, u bilan Seni zaruriy ravishda taniy\u201d degandir. Bu xuddi inson bir narsaga qarash orqali uni zaruriy ravishda bilganga o\u02bbxshaydi. Uning Alloh taolodan ko\u02bbrishni so\u02bbrashi ko\u02bbrishning joizligiga dalil bo\u02bblsa, Alloh taoloning \u201c\u0644\u064e\u0646\u0652 \u062a\u064e\u0631\u064e\u0627\u0646\u0650\u064a\u201d, ya\u02bcni\u00a0\u201cMeni ko\u02bbra olmaysan\u201d<\/strong>\u00a0degan so\u02bbzi ko\u02bbrishning joiz emasligiga dalil bo\u02bbladi, chunki \u201c\u0644\u064e\u0646\u0652\u201d so\u02bbzi abadiylik ma\u02bcnosini ifoda qiladi.<\/span><\/p>\n

Ahli sunna ulamolarining fikricha, bu noto\u02bbg\u02bbri. Chunki Alloh taolo\u00a0\u201cMeni ko\u02bbra olmaysan\u201d\u00a0<\/strong>deyapti, \u201cMening oyatlarimni ko\u02bbra olmaysan\u201d demayapti. Shuning uchun Muso alayhissalom\u00a0\u201cSenga bir nazar qilay!\u201d\u00a0<\/strong>deyapti, \u201cUnga (mo\u02bbjizaga) nazar qilay\u201d demayapti. Unga nazar qilish Muso alayhissalomning Alloh taoloni tanishiga dalil bo\u02bblardi.<\/span><\/p>\n

\u201c\u0644\u064e\u0646\u0652\u201d so\u02bbzi ham ularga dalil bo\u02bblmaydi, chunki bu so\u02bbz abadiylikni ifoda qilish bilan birgalikda vaqtni tayin qilishga ham ishlatiladi, bunga Alloh taoloning quyidagi so\u02bbzi dalil bo\u02bbladi:\u00a0\u201cO\u02bbz qo\u02bbllari taqdim etgan narsa\u00a0<\/strong>(gunoh)\u00a0sababli ular uni\u00a0<\/strong>(o\u02bblimni)\u00a0sira orzu qila olmaydilar\u201d\u00a0<\/strong>(\u201cBaqara\u201d surasi, 95-oyat), bu yerda \u201c\u0644\u064e\u0646\u0652\u201d so\u02bbzi abadiylikni emas, balki muayyan vaqtni ifodalamoqda. Chunki ular qiyomatda o\u02bblimni orzu qiladilar. Bunga Alloh taoloning quyidagi so\u02bbzi dalil bo\u02bbladi:\u00a0\u201cUlar\u00a0<\/strong>(do\u02bbzax farishtasiga):\u00a0\u201cEy, Molik! Parvardigoring bizga O\u02bbz hukmini qilsin\u00a0<\/strong>(jonimizni olsin!)\u201d, \u2013 deb nido qilganlarida\u201d\u00a0<\/strong>(\u201cZuxruf\u201d surasi, 77-oyat).<\/span><\/p>\n

Ular ahli sunna dalil qilgan ikkinchi oyatga e\u02bctiroz bildirib aytishadiki, \u201c\u0627\u0644\u0646\u0651\u064e\u0638\u064e\u0631\u201d so\u02bbzi \u201ckutish\u201d ma\u02bcnosida ham kelishi mumkin. Demak Alloh taoloning \u201c\u0646\u064e\u0627\u0638\u0650\u0631\u064e\u0629\u064c\u201d degan so\u02bbzining ma\u02bcnosi \u201cintizor bo\u02bblib kutuvchi\u201ddir.<\/span><\/p>\n

Mahmud Lomishiy ularning e\u02bctiroziga javoban quyidagi fikrlarni keltiradi: \u201cBu ham noto\u02bbg\u02bbri. Chunki jannat unda qiyinchilik va mashaqqat bo\u02bblmasligi sababli muntazirlik hovlisi emas. Alloh taolo nazarni \u201c\u0625\u0644\u0649\u201d so\u02bbzi bilan birga zikr qildi, \u201c\u0625\u0644\u0649\u201d so\u02bbzi bilan birga ishlatilganda hosil bo\u02bbladigan nazar maxsus vosita bilangina bo\u02bbladi. O\u02bbsha maxsus vosita esa ko\u02bbzdir\u201d[6]<\/a>.<\/span><\/p>\n

Mahmud Lomishiyning ta\u02bckidlashicha, ularning oyatdan keltirgan dalili ham noto\u02bbg\u02bbri. Chunki Alloh taolo oyati karimada ko\u02bbrishni emas, idrok qilishni inkor qilgan. Ahli sunna ulamolari shundan kelib chiqib aytadiki, Alloh taoloning zoti idrok qilinmaydi. Chunki idrok bir narsani barcha tomonlari bilan qamrab olishdir. Alloh taolo bundan pokdir.<\/span><\/p>\n

Olimning fikricha, ular Alloh taoloning bandalarni ko\u02bbrishi borasida keltirayotgan aqliy dalillari ham noto\u02bbg\u02bbridir. Chunki U bizni masofasiz, tarafsiz, yuzlanishsiz ko\u02bbradi. Agar mazkur narsalar ko\u02bbrish uchun lozim bo\u02bblgan shart-sharoitlar bo\u02bblganda ko\u02bbrish ularsiz tasavvur qilinmas edi. Tasavvur natijasida ular ko\u02bbrish uchun lozim bo\u02bblgan shart-sharoitlar emasligini bildik. Ularga agar ko\u02bbriladigan narsa biror makonda bo\u02bblsa, o\u02bbshanda ehtiyoj paydo bo\u02bbladi. Alloh taolo esa makondan behojatdir[7]<\/a>.<\/span><\/p>\n

Xulosa qilib aytish mumkinki, g\u02bboyalar kurashi avj olgan hozirgi davrda ahli sunna val jamoa, xususan, moturidiy ta\u02bclimotini izchil tadqiq qilib borish hamda ajdodlarimizning bu boradagi bemisl ilmiy merosini keng jamoatchilikka yetkazish jamiyat barqarorligiga raxna solayotgan turli aqidaparast oqimlarning noto\u02bbg\u02bbri qarashlariga qarshi tura olishda, yoshlarda sog\u02bblom dunyoqarashni shakllantirishda muhim ahamiyat kasb etadi.<\/span><\/p>\n

[1]<\/a>\u00a0Mahmud ibn Zayd Lomishiy. At-tamhid li qova\u02bcidit-tavhid (Usmon Orkach tahqiqi). \u2013 Istanbul, Erenler vakfi, 2021. \u2013 B. 119.<\/span><\/div>\n
[2]<\/a>\u00a0Qur\u02bconi karim ma\u02bcnolarining tarjima va tafsiri. \/\/ A.Mansurov. \u2013Toshkent: \u201cToshkent islom universiteti\u201d, 2009. \u2013 B. 167.<\/span><\/div>\n
[3]<\/a>\u00a0Mahmud ibn Zayd Lomishiy. At-tamhid li qova\u02bcidit-tavhid(Usmon Orkach tahqiqi). \u2013 Istanbul, Erenler vakfi, 2021. \u2013 B. 121.<\/span><\/div>\n
[4]<\/a>\u00a0Mazkur o\u02bbrinda muallif zaydiya toifasini rofiziylardan deya zikr qilgan. Aslida bu toifa rofiziylardan emas, chunki rofiziylar ikki shayx (Abu Bakr va Umar (r.a.))ni tan olmaydilar, zaydiylarda esa bunday g\u02bboya mavjud emas.<\/span><\/div>\n
[5]<\/a>\u00a0Qur\u02bconi karim ma\u02bcnolarining tarjima va tafsiri\/\/ A.Mansurov. \u2013Toshkent: \u201cToshkent islom universiteti\u201d, 2009. \u2013 B. 141.<\/span><\/div>\n
[6]<\/a>\u00a0Mahmud ibn Zayd Lomishiy. At-tamhid li qova\u02bcidit-tavhid(Usmon Orkach tahqiqi). \u2013 Istanbul, Erenler vakfi, 2021. \u2013 B. 126.<\/span><\/div>\n
[7]<\/a>\u00a0Ismail \u015eik. Hanefi-Maturidi Gelenegin Usulu\u02bbd-Din Anlayi\u015fi. \u2013 Anqara: ASIL YAYIN DA\u01e6ITIM, 2009. \u2013 B. 169-170.<\/span><\/div>\n
Abdullo G\u02bbULOMOV,<\/strong><\/span><\/div>\n
\u201cSayyid Muhyiddin maxdum\u201d o\u02bbrta maxsus\u00a0islom bilim yurti o\u02bbqituvchisi,<\/strong><\/span><\/div>\n
O\u02bbzXIA mustaqil tadqiqotchisi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Kalom ilmidagi mavzular orasida qiyomatda Alloh taoloni ko\u02bbrish masalasi alohida o\u02bbrin egallaydi. Tarixda adashgan toifalar tomonidan turli talqin qilingan mazkur mavzu bo\u02bbyicha ahli sunna val jamoa naqliy va aqliy dalillar asosida o\u02bbz qarashini ilgari surgan. Bu borada mutakallim Mahmud Lomishiy o\u02bbzining \u201cTamhid\u201d asarida shunday deydi: \u201cAhli sunna val jamoa e\u02bctiqodiga ko\u02bbra, oxiratda Alloh taoloni ko\u02bbrish …<\/p>\n","protected":false},"author":1,"featured_media":26794,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMAHMUD LOMISHIYNING \u201cTAMHID\u201d ASARIDA \u201cALLOH TAOLONI KO\u02bbRISH\u201d MASALASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MAHMUD LOMISHIYNING \u201cTAMHID\u201d ASARIDA \u201cALLOH TAOLONI KO\u02bbRISH\u201d MASALASI\" \/>\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=26796&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MAHMUD LOMISHIYNING \u201cTAMHID\u201d ASARIDA \u201cALLOH TAOLONI KO\u02bbRISH\u201d MASALASI - 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