{"id":26817,"date":"2023-02-23T08:56:46","date_gmt":"2023-02-23T03:56:46","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26817"},"modified":"2023-02-22T11:58:15","modified_gmt":"2023-02-22T06:58:15","slug":"adashgan-oqimlarga-qarshi-kurashishda-kalom-ilmining-ahamiyati","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26817&lang=oz","title":{"rendered":"ADASHGAN OQIMLARGA QARSHI KURASHISHDA KALOM ILMINING AHAMIYATI"},"content":{"rendered":"

Barchamizga ma\u02bclumki, Islom dini haqida bilimlarini oshirish maqsadida o\u02bbqib-o\u02bbrganayotgan, xususan internet tarmog\u02bbidan foydalanayotgan yurtdoshlarimiz, ayniqsa yoshlarning soni ortib borayapti. Ammo, ana shu saytlarning barchasida ham aqidaviy masalalarda bizning diyorimizda an\u02bcana bo\u02bblgan Moturidiya aqidasiga muvofiq fikrlar berilmaydi. Aqida masalalarida yetarli bilimga ega bo\u02bblmaganlar o\u02bbzlari bilmagan holda Moturidiya aqidasiga xilof bo\u02bblgan masalalarda bilib bilmay so\u02bbz aytib qo\u02bbyishlari musulmonlar o\u02bbrtasida fitna chiqishiga sabab bo\u02bblib qolishi mumkin.<\/span><\/p>\n

Sof va to\u02bbg\u02bbri aqida Payg\u02bbambarimiz (alayhissalom) va sahobai kiromlardan sobit bo\u02bblgan aqidadir. Bu aqida \u201cahli sunna val jamoa aqidasi\u201d deb ataladi. Ahli sunna val jamoa aqidasi ash\u02bcariya va moturidiya mazhablaridan iborat. Yurtimiz musulmonlari ahli sunna val jamoa aqidasining moturidiya mazhabidadirlar.<\/span><\/p>\n

Turli sabablarga ko\u02bbra bir paytlar Islom olamida aqiydaviy firqalanish paydo bo\u02bblib, turli buzuq aqiydalar tarqalib ketdi. Har bir firqa o\u02bbzi aqiydasini tarqatish harakatida bo\u02bblib, musulmonlar ommasining aqiyda bo\u02bbyicha ilmlari xavf ostida qoldi.<\/span><\/p>\n

Ana shunday og\u02bbir bir paytda sof Islom aqiydasini saqlab qolish uchun harakat qiladigan ulamolar yetishib chiqdilar.<\/span><\/p>\n

Ulamolar aqoid (kalom) ilmini turlicha ta\u02bcrif qilganlar. \u201cFalsafatut tavhid av ashraful maqosid\u201d nomli kitob sohibi Ahmad Ibn Muhammad ibn Muhammad al-Valaliy al-Miknosiy: \u201cU yaqiyniy \u2014 o\u02bbta ishonchli dalillardan diniy aqiydalarni kasb qiladigan ilmdir\u201d, deydi.<\/span><\/p>\n

\u201cMavoqif\u201d kitobining sohibi Abdurrohman Ahmad Abdulg\u02bbaffor al-Iyjiy: \u201cU, hujjatlar keltirish, shubhalarni rad qilish yo\u02bbli bilan diniy aqiydalarni isbot qilishga qodir bo\u02bbladigan ilmdir\u201d, deydi.<\/span><\/p>\n

Imom G\u02bbazzoliy \u201cIhyou Ulumid din\u201dda: \u201cAqoid tavhid idrok etiladigan, Alloh subhanahu va taoloning zoti va sifatlari bilinadigan ilmdir\u201d, degan.<\/span><\/p>\n

Ash-Sharif al-Jurjoniy o\u02bbzining \u201cAl-Mavoqif\u201dga qilingan sharhida: \u201cKalom bir ilmdirki, unda Islom qonuni asosida Alloh taoloning zoti va sifatlari haqida hamda boshlanish va qaytarilish kabi mumkinotlar ahvoli haqida bahs qilinadi\u201d, degan. Shuningdek, unda, unda Allohning mavjudligi, Unga qanday sifatlarni sobit qilish vojibligi, nima bilan vasf qilinishi joiz ekanligi, U zotdan nimani nafiy qilish vojibligi, Payg\u02bbambarlar haqida, ularning qanday bo\u02bblishliklari vojibligi, ularga qanday nisbat berish joizligi, ularga nimalarni nisbat berish man qilingani haqida bahs yuritiladi\u00bb.<\/span><\/p>\n

Ta\u02bcriflarning eng jamlovchisi, eng osoni qisqasi, alloma Ali Qorining \u201cAl-Fiqhul Akbar\u201dga qilingan sharhining takmilasida zikr qilingan ta\u02bcrifidir: \u201cU bir ilmki, unda e\u02bctiqod qilish lozim bo\u02bblgan narsalar haqida bahs qilinadi\u201d. Yaxshiroq e\u02bctibor berilsa, ushbu ta\u02bcriflar bir-birini to\u02bbldirib keladi.<\/span><\/p>\n

Aqida ilmining maqsadi \u2014 dinga bo\u02bblgan ishonchni, diniy aqiydalarni qat\u02bciy dalillar ila isbotlash va ular to\u02bbg\u02bbrisidagi shubhalarni rad qilishdir. Kishini aqiydada taqlidchi bo\u02bblishdan dalil keltirish va ishonchli bo\u02bblish cho\u02bbqqisiga ko\u02bbtarishdir. To\u02bbg\u02bbri yo\u02bbl izlovchilarga haqni ochiq bayon qilish orqali yo\u02bbl ko\u02bbrsatish, bo\u02bbyin tovlovchilarga dalil-hujjatlarni isbot qilish.<\/span><\/p>\n

Din asoslarini ahli botilning shubhalaridan va adashtirishlaridan muhofaza qilish. Xulosasi esa, barcha shar\u02bciy ilmlar kabi, ikki dunyo saodatini hosil qilishdir.<\/span><\/p>\n

Ko\u02bbrinib turibdiki, aqida ilm va uning mavzusi barcha mo\u02bbmin-musulmonlar uchun o\u02bbta muhim va zarurdir. Aks holda bandaning qilayotgan biror ibodati, amali maqbul bo\u02bblmaydi.<\/span><\/p>\n

Movarounnahrda kalom ilmining rivojlanishida, shubhasiz buyuk mutakallim Abu Mansur al-Moturidiyning (v. 333\/944 y.) o\u02bbrni nihoyatda katta bo\u02bblgan. U yashagan davrga kelib (IX asrning oxiri \u2013 X asrning birinchi yarmi) islom dinida paydo bo\u02bbla boshlagan turli guruh va firqalarning soni ko\u02bbpayib ketgan edi. Bu holat iymon-e\u02bctiqod masalalarida ko\u02bbplab ixtiloflarni keltirib chiqardi. Shunday guruhlardan biri mu\u02bctaziliylar bo\u02bblib, ular aqidaviy masalalarni sharhlashda naqliy dalillardan (Qur\u02bcon va hadis) aqliy dalillarni ustun qo\u02bbyar edilar. Natijada salaf hamda ahli hadis ulamolari orasida kalom ilmiga nisbatan tanqidiy fikrlar paydo bo\u02bbla boshladi. Mana shunday murakkab sharoitda ulug\u02bb alloma, mutakallim Abu Mansur al-Moturidiy faoliyat olib borgan va vujudga kelgan muammoli vaziyatni ilmiy asosda bartaraf etishda o\u02bbzining katta hissasini qo\u02bbshdi. Shu tariqa Moturidiy hanafiy mazhabi asoschisi Abu\u00a0 Hanifaning (80-150\/699-767 y.) ta\u02bclimotiga suyangan holda o\u02bbziga xos kalom maktabini yaratdi.<\/span><\/p>\n

Ahamiyatli jihati,\u00a0Moturidiya\u00a0aqidasi Qur\u02bcon, hadis va aql-idrok, mantiq va haqiqatga yaqin ekani bilan boshqa ta\u02bclimotlardan ajralib turadi.\u00a0Abu Mansur Moturidiy o\u02bbz ta\u02bclimotida islomda o\u02bbta muhim bo\u02bblgan bag\u02bbrikenglik, mo\u02bbtadillik va insoniylikni targ\u02bbib qiladi<\/strong>. Islom olamidagi yuksak xizmatlari uchun Imom Abu Mansur Moturidiyga musulmonlar tomonidan oliy unvonlar berilgan.\u00a0 Jumladan, o\u02bbrta asrlarda turli firqa va toifalar o\u02bbzlarining buzg\u02bbunchilik harakatlari bilan ahli\u00a0sunna\u00a0val jamoa mazhabiga tahdid solganida Abu Mansur Moturidiy uning himoyasiga turgani uchun\u00a0\u201cMusahhihu\u00a0aqiydata\u00a0ahlis-sunna\u201d, ya\u02bcni\u00a0\u201cahli\u00a0sunna\u00a0aqidasini to\u02bbg\u02bbrilovchi\u201d\u00a0unvon berilgan.<\/span><\/p>\n

Bundan tashqari, Moturidiyni ulug\u02bblab\u00a0\u201cImom\u00a0al-huda\u201d<\/strong>\u00a0va\u00a0\u201cImom\u00a0al-mutakallimin\u201d<\/strong>,\u00a0\u201cHidoyat yo\u02bbli imomi va mutakallimlar imomi\u201d<\/strong>\u00a0kabi nomlar bilan ham ataganlar. Darhaqiqat, Imom Moturidiy nafaqat Markaziy Osiyoda, balki butun islom olamida o\u02bbz munosib o\u02bbrniga ega bo\u02bblgan diniy arboblardan hisoblanadi.<\/span><\/p>\n

Abu Mansur al-Moturidiy vafotidan keyin bu ta\u02bclimotning mazmun-mohiyatini teran anglagan izdoshi, nasafiylar sulolasidan yetishib chiqqan yirik mutakallim Abul Muin an-Nasafiy (437\/1046-508\/1114 y.) Imom Moturidiy ta\u02bclimotini davom ettirib uni yanada rivojlantirdi[1]<\/a>.<\/span><\/p>\n

Shuning uchun allomaning qoldirib ketgan ulkan ilmiy-ma\u02bcnaviy merosini o\u02bbrganish jamiyatimizda har tomonlama barkamol avlodni tarbiyalashda muhim ahamiyat kasb etadi.<\/span><\/p>\n

Turkiyalik kalomshunos olim professor H.Otay: \u201cMoturidiya ta\u02bclimotining eng mashhur mutakallim olimi Abul Muin an-Nasafiydan keyin uning yo\u02bblida va tizimida u kabi shaxs hali yetishib chiqmagan\u201d[1]<\/sup>, \u2013 deb allomaning ilmiy merosiga yuksak baho beradi. Moturidiyning \u201cTavhid\u201d asarini nashrga tayyorlagan tadqiqotchi Fathulloh Xulayf ham, moturidiya kalom maktabining rivojida hech kim Abul Muin an-Nasafiydek katta xizmat ko\u02bbrsatmagan, ash\u02bcariya maktabini Boqiloniy va G\u02bbazzoliysiz tasavvur qilib bo\u02bblmaganidek, moturidiyani ham Abul Muinsiz aslo tasavvur qilib bo\u02bblmaydi[2]<\/sup><\/a>, \u2013 deb uning ilmiy merosini alohida qadrlagan. Allomaning sha\u02bcniga va u qoldirgan boy ilmiy merosiga bunday maqtovlarni bildirgan yana ko\u02bbplab tadqiqotchi olimlarni misol qilib keltirish mumkin.<\/span><\/p>\n

Movarounnahr tarixi, unda yashab ijod etgan mutakallimlarning hayoti va faoliyati, xususan, Abul Muin an-Nasafiyning ilmiy-ma\u02bcnaviy merosiga oid Sharq mamlakatlariga mansub bir qancha olimlar o\u02bbz asarlarida ma\u02bclumotlar berib o\u02bbtganlar. Ularning asarlari asosan tabaqot uslubida yozilgan bo\u02bblib, bunday olimlardan Abu Sa\u02bcd as-Sam\u02bconiy[3]<\/sup><\/a>,\u00a0 Ibn Qutlubug\u02bbo[4]<\/sup><\/a>, al-Laknaviy[5]<\/sup><\/a>, al-Qurashiy[6]<\/sup><\/a>\u00a0va Hoji Xalifa[7]<\/sup><\/a>\u00a0hamda Xayruddin az-Zirikliyni[8]<\/sup><\/a>\u00a0ko\u02bbrsatish\u00a0 mumkin. Lekin mazkur olimlarning asarlarida Abul Muin an-Nasafiy hayoti va uning ilmiy-ma\u02bcnaviy merosi haqida muxtasar ma\u02bclumotlar\u00a0 berilgan, xolos.<\/span><\/p>\n

Abul Muin an-Nasafiyning kalom ilmiga bag\u02bbishlangan uchta buyuk asarlari (\u201cTabsiratu-l-adilla\u201d, \u201cBahru-l-kalom\u201d, \u201cat-Tamhid li qovoidi-t-tavhid\u201d) bizgacha yetib kelgan va zamonamiz tadqiqotchilari tomonidan tadqiq etilib nashr qilingan. Tarixda yashab ijod qilgan yurtimizdan chiqqan ko\u02bbplab allomalarimizning ilmiy meroslari kabi Abul Muin an-Nasafiyning ilmiy-ma\u02bcnaviy merosi ham xalqimizning\u00a0 ma\u02bcnaviy yuksalishiga xizmat qilishi shubhasizdir.<\/span><\/p>\n

Bugungi kunda ba\u02bczi bir e\u02bctirof etilmagan shaxslar yoki oqimlar tomonidan qo\u02bbshtirnoq ichidagi \u201cfatvolar\u201d insonlarni islom ma\u02bcrifatidan uzoqlashtirishga sabab bo\u02bblmoqda. Ayniqsa, ularning \u201cjihod\u201d, \u201cbay\u02bcat\u201d, \u201ctakfir\u201d, \u201cbemazhablik\u201d, \u201chijrat\u201d kabi masalalardagi asossiz \u201cfatvolari\u201d nohaq qon to\u02bbkilishiga olib bormoqda va insonlarning kafolatlangan huquqlariga raxna solinishiga sabab bo\u02bblmoqda.<\/span><\/p>\n

Bunga birgina misol qilib \u201ctakfir\u201d masalasini keltirishimiz mumkin.<\/span><\/p>\n

Jumhur kalom va fiqh ulamolari ittifoqiga ko\u02bbra biror-bir ahli qibla bo\u02bblgan musulmonni kofirga chiqarmaslik lozimdir.<\/span><\/p>\n

Abu Hanifa (r.a) ham qibla ahllaridan bo\u02bblganlarning birortasini kofirga hukm qilmagan ekan. Imom Shofeiy rahmatullohi alayh esa faqatgina bid\u02bcat ahllaridan bo\u02bblgan xattobiylarnigina ochiq suratda haromni halol deganlari uchun kofirga hukm qilgan.<\/span><\/p>\n

Aqida kitoblari, jumladan, \u201cTahoviy aqidasi\u201dda: \u201cQibla ahlidan bo\u02bblgan biror bir musulmonni gunohi tufayli kofir sanamaymiz\u201d, \u2013 deyiladi[9]<\/a>. Shuningdek, boshqa aqida va ularga yozilgan sharhlarda katta gunoh qilgan kishilar garchi uni sodir etish paytida vafot etsa ham, qilgan ishini halol sanamasa, kofir bo\u02bblmasligi, agar o\u02bbz uqubatlarini dunyoda olsa katta gunohi uchun kafforat bo\u02bblishi, mabodo vafot etsa, bu \u2013 Allohning xohishi: xohlasa azoblashi, xohlasa kechishi bayon qilingan.<\/span><\/p>\n

Aqida ilmining yetuk bilimdoni Abul Hasan Asha\u02bcriy aytadi: \u201cMen ahli qibladan birortasini kofirga chiqarmayman. Chunki ularning barchalari yolg\u02bbiz ma\u02bcbudga ibodat qiladilar\u201d.<\/span><\/p>\n

Biroq ba\u02bczi adashgan firqalar esa mo\u02bbmin-musulmon bo\u02bblgan shaxsni gunohi tufayli kofirga chiqarib yuboraverishadi. Ularning bu so\u02bbzlari Ahli sunna e\u02bctiqodiga zid ekanligi ochiqdan ochiq namoyondir.<\/span><\/p>\n

Tarixdan ma\u02bclumki, qaysi xalq yoki jamiyatda ixtilof va o\u02bbzaro nizolar avj olsa, ular katta fitnalarni keltirib chiqargan hamda ushbu o\u02bblka zaiflashib, oxir-oqibat muqarrar tanazzulga yo\u02bbl tutgan. Aksincha, oshkora va botiniy fitna va ixtiloflarga qarshi ilm, adolat va birdamlik bilan qarshi turgan yurtlar barqaror rivojlanib, dunyo hamjamiyatida o\u02bbzining munosib o\u02bbrnini egallagan.<\/span><\/p>\n

Bugun unib-o\u02bbsayotgan farzandlarimiz tafakkurini aqoid masalasida Nasafiylar kabi ulug\u02bb allomalarimiz ma\u02bcnaviy merosi negizida to\u02bbg\u02bbri shakllantirish\u202f\u2013 yoshlar, ta\u02bcbir joiz bo\u02bblsa, butun jamiyatning hayoti va kelajagini mafkuraviy tahdid ta\u02bcsiridan saqlab qolishda eng oqilona ma\u02bcrifiy yo\u02bbldir.<\/span><\/p>\n

Xulosa qilib aytadigan bo\u02bblsak, Kalom ilmi bugungi kun uchun ham katta amaliy ahamiyat kasb etib, hidoyat yo\u02bblidan adashgan ba\u02bczi buzg\u02bbunchi guruhlarni fosh etishda munosib hissasini qo\u02bbshishi shubhasizdir.<\/span><\/p>\n

[1]<\/a>\u00a0Oqilov. S. Abul muin an-Nasafiy ilmiy merosi va\u00a0 moturidiya ta\u02bclimoti. Monografiya. \u2013Toshkent.: Muharrir, \u00a02008. \u2013 B.\u00a0 4.<\/span><\/div>\n
[2]<\/a>\u00a0Moturidiy Abu Mansur. Kitobu-t-tavhid \/ Fathulloh Xulayf nashrga tayyorlagan. \u2013 Istanbul: al-Maktabatu-l-islomiya, 1979. \u2013 B. 5.\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/span><\/div>\n
[3]<\/a>\u00a0Sam\u02bconiy Abu Sa\u02bcd Abdulkarim ibn Muhammad ibn Mansur at-Tamimiy. Al-Ansob. V jildli.\u00a0 Abdulloh mar al-Borudiy tahriri\u00a0 ostida. \u2013 Bayrut: Doru-l-fikr, 1419\/1998.<\/span><\/div>\n
[4]<\/a>\u00a0Ibn Qutlubug\u02bbo al-Qosim ibn Abdilloh. Toju-t-tarojim fi tabaqoti-l-hanafiya. \u2013 Leipzig: Flugel, 1862.<\/span><\/div>\n
[5]<\/a>\u00a0Laknaviy Muhammad Abdulhay al-Hindiy. Al-Favoidu-l-bahiya fi tarojimi-l-hanafiya. II jildli. \u2013 Qohira: 1324\/1906.\u00a0\u00a0<\/span><\/div>\n
[6]<\/a>\u00a0Qurashiy Abu Muhammad Abdulqodir ibn Abilvafo Muhammad ibn Muhammad al-Misriy. Al-Javohiru-l-mudiya fi tabaqoti-l-hanafiya. II jildli. \u2013 Xaydarobod: 1332\/1913.<\/span><\/div>\n
[7]<\/a>\u00a0Hoji Xalifa. Kashfu-z-zunun an asami\u02bci-l-kutub va-l-funun. II jildli. \u2013 Istanbul: 1360-62\/1941-43.<\/span><\/div>\n
[8]<\/a>\u00a0Zirikliy Xayruddin. Al-A\u02bclom. VIII jildli. \u2013 Bayrut: Doru-l-ilm li-l-malayin, 1998. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/div>\n
[9]<\/a>\u00a0(Al-Manhajussahih fi fahmi aqidati ahli sunna val jamaa\u02bc. Hasan Ali Saqqof,703-bet).<\/span><\/div>\n
Sirojiddin JAHONOV,<\/strong><\/span><\/div>\n
\u201cXoja Buxoriy\u201d o\u02bbrta maxsus islom bilim yurti o\u02bbqituvchisi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Barchamizga ma\u02bclumki, Islom dini haqida bilimlarini oshirish maqsadida o\u02bbqib-o\u02bbrganayotgan, xususan internet tarmog\u02bbidan foydalanayotgan yurtdoshlarimiz, ayniqsa yoshlarning soni ortib borayapti. Ammo, ana shu saytlarning barchasida ham aqidaviy masalalarda bizning diyorimizda an\u02bcana bo\u02bblgan Moturidiya aqidasiga muvofiq fikrlar berilmaydi. Aqida masalalarida yetarli bilimga ega bo\u02bblmaganlar o\u02bbzlari bilmagan holda Moturidiya aqidasiga xilof bo\u02bblgan masalalarda bilib bilmay so\u02bbz aytib qo\u02bbyishlari …<\/p>\n","protected":false},"author":1,"featured_media":26815,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nADASHGAN OQIMLARGA QARSHI KURASHISHDA KALOM ILMINING AHAMIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ADASHGAN OQIMLARGA QARSHI KURASHISHDA KALOM ILMINING AHAMIYATI\" \/>\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=26817&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ADASHGAN OQIMLARGA QARSHI KURASHISHDA KALOM ILMINING AHAMIYATI - 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