{"id":26845,"date":"2023-02-24T09:00:54","date_gmt":"2023-02-24T04:00:54","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26845"},"modified":"2023-02-23T09:46:05","modified_gmt":"2023-02-23T04:46:05","slug":"ishorai-sabbobada-ko%ca%bbrsatkich-barmoqni-qimirlatish","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26845&lang=oz","title":{"rendered":"ISHORAI SABBOBADA KO\u02bbRSATKICH BARMOQNI QIMIRLATISH"},"content":{"rendered":"

\u201cIshorai sabboba\u201d \u2013 bu namozda tashahhudning \u201cLaa ilaaha illalloohu\u201d kalimasini aytish chog\u02bbida o\u02bbng qo\u02bblning ko\u02bbrsatkich barmog\u02bbini yuqoriga ko\u02bbtarishga aytiladi. Ko\u02bbrsatkich barmoq arab tilida \u201csabboba\u201d deyiladi. Mazkur ishora ushbu barmoq bilan bajarilgani uchun \u201cishorai sabboba\u201d deb nomlangan. Bu kalima nafiy va isbotni o\u02bbz ichiga olgan bo\u02bblib, ishora ham shu ikkisini o\u02bbz ichiga olishi kerak. Uning ko\u02bbrinishi barmoqlardan o\u02bbrta, jimjiloq va nomsiz barmoqni bukib, bosh barmoqning boshini o\u02bbrta barmoqning chetiga qo\u02bbyiladi va ko\u02bbrsatkich barmoq bilan tashahhuddagi \u201cLa ilaha\u201d jumlasini aytganda ko\u02bbtarib, \u201cIllalloh\u201dda tushiriladi. Ya\u02bcni, \u201ciloh yo\u02bbq\u201d degan jumlalarni talaffuz qilish asnosida ishora qilib, \u201cFaqatgina yolg\u02bbiz Alloh bor\u201d jumlasini talaffuz qilishda ko\u02bbrsatkich barmoq tushirilgan bo\u02bbladi va bu bilan so\u02bbz bilan fe\u02bclni o\u02bbrtasi bir-biriga muvofiq bo\u02bblishi ta\u02bcminlangan hisoblanadi. Ibn Raslon aytishicha, bu bilan Allohning yakkayu yagonaligi banda e\u02bctiqodida, so\u02bbzida, harakatida jamlanadi.<\/span><\/p>\n

Ishorai sabboba namozdagi sunnat amallardan ekaniga hanafiylarning aksar ulamolari, shuningdek, molikiy, shofi\u02bciy, hanbaliy mazhablarining ulamolari ittifoq qilishgan. Ba\u02bczi hanafiy ulamolar esa ishorai sabbobani makruh deganlar. Bu masalada hanafiy mazhabidagi keyingi ulamolarimiz \u201cHar kimning ustozi ishorai sabbobani qilishni o\u02bbrgatgan bo\u02bblsa, qilsin, aks holda uni qilmasin. Muhimi ixtilofga sabab bo\u02bblmasin\u201d, deb tavsiya qilganlar.<\/span><\/p>\n

Har narsada ixtilof chiqarishni o\u02bbzlariga odat qilib olgan soxta salafiylar ushbu masalada ham jumhurga xilof qilishgan. Ular namozda ishorai sabboba qilganda barmoqlarini tinimsiz qimirlatishlari ko\u02bbzga tashlanadi. Hatto bu bilan yon-atroflaridagi namozxonlarning ham xushusiga salbiy ta\u02bcsir qiladilar. Salafiylarning ko\u02bbzga ko\u02bbringan olimlaridan biri Muhammad Nosiriddin Alboniy o\u02bbzining \u201cNabiy sallallohu alayhi vasallamning namozlarining sifati\u201d nomli risolasida ishorai sabbobada barmoqni qimirlatishga targ\u02bbib qilib, shunday degan: \u201cTashahhudda salom berilgungacha doimiy ravishda ishora qilib, barmoqni qimirlatish sunnatdir. Chunki duo salomgacha (yoki tashuhhudning oxirigacha) qilinadi. Bu Imom Molik va boshqalarning mazhabi\u201d.<\/span><\/p>\n

Soxta salafiylarning yana bir taniqli olimi Ibn Usaymiyn o\u02bbzining \u201cSharhul-mumti\u02bc\u201d nomli kitobi (3-juz, 202-bet)da tashahhudda ishora barmog\u02bbini qimirlatib turish haqida \u201cHar duo qilgan paytingda, duo qilinmish Zotning oliyligiga ishora o\u02bblaroq, barmog\u02bbingni qimirlatasan. Biz ham shunday qilishni ma\u02bcqul ish deb bilamiz\u201d, degan.<\/span><\/p>\n

Ular o\u02bbzlarining da\u02bcvolariga quyidagi yagona rivoyatni dalil qilib keltiradilar:<\/span><\/p>\n

\u0639\u0646<\/strong>\u00a0\u0648\u0627\u0626\u0644<\/strong>\u00a0\u0628\u0646<\/strong>\u00a0\u062d\u062c\u0631<\/strong>\u00a0\u0642\u0627\u0644<\/strong>\u00a0:\u00a0\u201d\u00a0<\/strong>\u062b\u0645<\/strong>\u00a0\u0631\u0641\u0639<\/strong>\u00a0\u0625\u0635\u0628\u0639\u0647<\/strong>\u00a0\u0641\u0631\u0623\u064a\u062a\u0647<\/strong>\u00a0\u064a\u062d\u0631\u0643\u0647\u0627<\/strong>\u00a0\u064a\u062f\u0639\u0648<\/strong>\u00a0\u0628\u0647\u0627<\/strong>\u00a0\u201d\u00a0<\/strong>\u0631\u0648\u0627\u0647<\/strong>\u00a0\u0623\u062d\u0645\u062f<\/strong>\u00a0\u0648\u0627\u0644\u0646\u0633\u0627\u0626\u064a<\/strong><\/span><\/p>\n

Voil ibn Hujr raziyallohu anhu: \u201c\u2026 Barmoqlarini ko\u02bbtarib uni harakatlantirar, u bilan duo qilardilar\u201d, deganlar (Imom Ahmad va Imom Nasaiy rivoyat qilgan).\u00a0<\/span><\/p>\n

Salafiylar o\u02bbzlarining da\u02bcvolariga ushbu hadisdan boshqa sahih hadis yo\u02bbq. Mazkur hadis sanad jihatdan sahih bo\u02bblsada jumhur ulamolar tomonidan uni qabul qilinmasligiga bir qancha asoslar bor. Buni quyida batafsil o\u02bbrganib chiqamiz.<\/span><\/p>\n

Aslida esa, Rasululloh sallallohu alayhi vasallam ishorai sabboba qilganlarida ko\u02bbrsatgich barmoqlari bilan ishora qilar va uni harakatlantirmas edilar. Bunga quyidagi hadis dalil bo\u02bbladi:<\/span><\/p>\n

\u0639\u064e\u0646\u0652<\/strong>\u00a0\u0639\u064e\u0628\u0652\u062f\u0650<\/strong>\u00a0\u0627\u0644\u0644\u0651\u064e\u0647\u0650<\/strong>\u00a0\u0628\u0652\u0646\u0650<\/strong>\u00a0\u0627\u0644\u0632\u0651\u064f\u0628\u064e\u064a\u0652\u0631\u0650<\/strong>\u00a0\u0623\u064e\u0646\u0651\u064e<\/strong>\u00a0\u0627\u0644\u0646\u0651\u064e\u0628\u0650\u0649\u0651\u064e<\/strong>\u00a0\u0643\u064e\u0627\u0646\u064e<\/strong>\u00a0\u064a\u064f\u0634\u0650\u064a\u0631\u064f<\/strong>\u00a0\u0628\u0650\u0623\u064f\u0635\u0652\u0628\u064f\u0639\u0650\u0647\u0650<\/strong>\u00a0\u0625\u0650\u0630\u064e\u0627<\/strong>\u00a0\u062f\u064e\u0639\u064e\u0627<\/strong>\u00a0\u0648\u064e\u0644\u0627\u064e<\/strong>\u00a0\u064a\u064f\u062d\u064e\u0631\u0651\u0650\u0643\u064f\u0647\u064e\u0627<\/strong>.<\/strong><\/span><\/p>\n

Abdulloh ibn Zubayr raziyallohu anhumodan rivoyat qilinadi:\u00a0\u201cNabiy sallallohu alayhi vasallam (tashahhudda) duo qilsalar (ko\u02bbrsatgich) barmoqlari bilan ishora qilar va uni harakatlantirmas edilar\u201d<\/strong>\u00a0(Imom Nasaiy va Imom Abu Dovud rivoyati).<\/span><\/p>\n

Ushbu hadisning sanadini Imom Navaviy sahih deganlar. Mulla Ali Qori rahimahulloh mazkur hadis sharhida shunday deydilar: \u201cHadisdagi \u201cduo qilsalar\u201ddan murod tashahhud duosini o\u02bbqisalar, deganidir. Chunki tashahhud o\u02bbz ichiga duoni ham qamrab olgani sababli, uni duo deyish mumkin\u201d (\u201cMirqotul mafotiyh\u201d kitobi, 3-juz, 454-bet).<\/span><\/p>\n

Bu hadisi sharif barmoqni faqatgina bir marta ko\u02bbtarib, ishorada barmoqni qimirlatmaslik kerakligiga ochiq oydin dalolat qilmoqda. Qolaversa, namozda barmoqni qimirlatish behuda ish bo\u02bblib, namozda behuda ish qilish makruhdir.<\/span><\/p>\n

\u00a0<\/strong><\/span><\/p>\n

Salafiylar dalil qilgan hadis \u2013 shoz hadisdir<\/strong><\/span><\/p>\n

\u201cShoz\u201d so\u02bbzi lug\u02bbatda \u201codatdan tashqari\u201d ma\u02bcnosini anglatadi. Muhaddislar istilohida \u201cshoz hadis\u201d deganda \u2013 rivoyati maqbul bo\u02bblgan roviy o\u02bbzidan ko\u02bbra maqbulroq bo\u02bblgan roviyga muxolif (qarshi) tarzda rivoyat qilgan\u00a0hadis tushuniladi. Boshqacha qilib aytganda, xotirasi va eslab qolishi mustahkam bo\u02bblgan roviylarning rivoyatiga tamoman zid bo\u02bblgan boshqa bir yolg\u02bbiz rivoyatdir. Muhaddis ulamolarga ko\u02bbra shoz hadis rad qilingan, unga amal qilinmaydigan hadislar qatorida sanaladi.<\/span><\/p>\n

Biz o\u02bbrganayotgan tashahhudda ishora barmog\u02bbini qimirlatish hadisi ham ana shunday shoz hadislardan sanaladi. Chunki Payg\u02bbambarimiz alayhissalom ishorai sabboba qilganlari haqida yigirmadan ortiq sahobadan hadis rivoyat qilingan bo\u02bblsa, Voil ibn Hujr raziyallohu anhudan boshqa birorta sahoba ko\u02bbrsatkich barmog\u02bbini qimirlatish haqida biror og\u02bbiz aytilmagan.<\/span><\/p>\n

Voil ibn Hujr raziyallohu anhuning rivoyati shoz ekanini birinchilardan bo\u02bblib mashhur muhaddis olim, Imom Buxoriyning shogirdlaridan biri Imom Ibn Xuzayma (hij. 311 yilda v.e.) rahmatullohi alayh aytib o\u02bbtganlar. U zot\u00a0 o\u02bbzlarining sahih to\u02bbplamlarida salafiylar o\u02bbzlariga hujjat qilayotgan Voil ibn Hujr raziyallohu anhuning mazkur hadislarini keltirib, shunday deydilar: \u201cVoil ibn Hujrning shu rivoyatidan boshqa birorta rivoyatda ham\u00a0\u201cbarmoqlarini harakatlantirar edilar\u201d<\/strong>\u00a0jumlasi yo\u02bbq. Ushbu qo\u02bbshimcha (roviylardan biri) Zoid ibn Qudoma tomonidan qo\u02bbshib, zikr qilingan\u201d (\u201cSahih ibn Xuzayma\u201d 1-juz, 354-beti).<\/span><\/p>\n

Aksincha, Abdulloh ibn Zabayr raziyalloh anhudan naql qilingan sahih hadisda Nabiy alayhissalom tashahhudda barmoqlarini qimirlatmaganlari ochiq oydin aytilgan:<\/span><\/p>\n

\u0639\u0646 \u0627\u0628\u0652\u0646\u0650 \u0627\u0644\u0632\u0651\u064f\u0628\u064e\u064a\u0652\u0631\u0650 : \u0623\u064e\u0646\u0651\u064e\u0647\u064f \u0635\u064e\u0644\u0651\u064e\u0649 \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0648\u064e\u0633\u064e\u0644\u0651\u064e\u0645\u064e \u0643\u064e\u0627\u0646\u064e \u064a\u064f\u0634\u0650\u064a\u0631\u064f \u0628\u0650\u0627\u0644\u0633\u0651\u064e\u0628\u0651\u064e\u0627\u0628\u064e\u0629\u0650 \u0648\u064e\u0644\u064e\u0627 \u064a\u064f\u062d\u064e\u0631\u0651\u0650\u0643\u064f\u0647\u064e\u0627\u00a0(\u0623\u064e\u062e\u0652\u0631\u064e\u062c\u064e\u0647\u064f \u0623\u064e\u0628\u064f\u0648 \u062f\u064e\u0627\u0648\u064f\u062f \u0648\u064e\u0627\u0644\u0646\u0651\u064e\u0633\u064e\u0627\u0626\u0650\u064a\u0651\u064f \u0648\u0623\u064e\u062d\u0652\u0645\u064e\u062f\u064f).<\/strong><\/span><\/p>\n

Ibn Zubayr raziyallohu anhudan rivoyat qilinadi: \u201cNabiy sallallohu alayhi vasallam sabboba barmoqlari bilan ishora qilar va uni qimirlatmas edilar\u201d (Imom Abu Dovud, Imom Nasaiy va Imom Ahmad rivoyat qilishgan).\u00a0<\/span><\/p>\n

Shunisi qiziqki, ishorai sabbobada ko\u02bbrsatkich barmoqni qimirlatish borasidagi hadisning shoz rivoyat ekanini salafiylarning olimlaridan biri, Yamanlik Shayx Muqbil ibn Hodiy al-Vadoiy ham tan olgan. U o\u02bbzining \u201cAl-Jomi\u02bc as-Sahih\u201d asarida Voil Ibn Hujrdan naql qilingan hadisni zikr qilib, shunday degan:<\/span><\/p>\n

\u0647\u0630\u0627<\/strong>\u00a0\u0627\u0644\u062d\u062f\u064a\u062b<\/strong>\u00a0\u064a\u062f\u0644<\/strong>\u00a0\u0639\u0644\u0649<\/strong>\u00a0\u0627\u0644\u0625\u0634\u0627\u0631\u0629<\/strong>\u00a0\u0628\u0627\u0644\u0623\u0635\u0628\u0639<\/strong>,\u00a0<\/strong>\u0648\u0623\u0645\u0627<\/strong>\u00a0\u0627\u0644\u062a\u062d\u0631\u064a\u0643<\/strong>\u00a0\u0641\u0642\u062f<\/strong>\u00a0\u062a\u0641\u0631\u062f<\/strong>\u00a0\u0628\u0647<\/strong>\u00a0\u0632\u0627\u0626\u062f\u0629<\/strong>\u00a0\u0628\u0646<\/strong>\u00a0\u0642\u062f\u0627\u0645\u0629<\/strong>,\u00a0<\/strong>\u0648\u0642\u062f<\/strong>\u00a0\u062e\u0627\u0644\u0641<\/strong>\u00a0\u0623\u0631\u0628\u0639\u0629<\/strong>\u00a0\u0639\u0634\u0631<\/strong>\u00a0\u0631\u0627\u0648\u064a\u0627\u064b<\/strong>:\u00a0\u2026<\/strong>\u0643\u0644\u0647\u0645<\/strong>\u00a0\u0631\u0648\u0648\u0647<\/strong>\u00a0\u0639\u0646<\/strong>\u00a0\u0639\u0627\u0635\u0645<\/strong>\u00a0\u0628\u0646<\/strong>\u00a0\u0643\u0644\u064a\u0628<\/strong>\u00a0\u0648\u0644\u0645<\/strong>\u00a0\u064a\u0630\u0643\u0631\u0648\u0627<\/strong>\u00a0\u0641\u064a\u0647<\/strong>\u00a0\u0627\u0644\u062a\u062d\u0631\u064a\u0643<\/strong>\u00a0.<\/strong>\u0648\u0631\u0648\u0627\u0647<\/strong>\u00a0\u0645\u0646<\/strong>\u00a0\u0627\u0644\u0635\u062d\u0627\u0628\u0629<\/strong>:\u00a0<\/strong>\u0639\u0628\u062f<\/strong>\u00a0\u0627\u0644\u0644\u0647<\/strong>\u00a0\u0628\u0646<\/strong>\u00a0\u0627\u0644\u0632\u0628\u064a\u0631<\/strong>,\u00a0<\/strong>\u0648\u0639\u0628\u062f<\/strong>\u00a0\u0627\u0644\u0644\u0647<\/strong>\u00a0\u0628\u0646<\/strong>\u00a0\u0639\u0645\u0631<\/strong>,\u00a0<\/strong>\u0648\u0623\u0628\u0648<\/strong>\u00a0\u062d\u0645\u064a\u062f<\/strong>\u00a0\u0627\u0644\u0633\u0627\u0639\u062f\u064a<\/strong>,\u00a0<\/strong>\u0648\u0623\u0628\u0648<\/strong>\u00a0\u0647\u0631\u064a\u0631\u0629<\/strong>,\u00a0<\/strong>\u0648\u0633\u0639\u062f<\/strong>\u00a0\u0628\u0646<\/strong>\u00a0\u0623\u0628\u064a<\/strong>\u00a0\u0648\u0642\u0627\u0635<\/strong>,\u00a0<\/strong>\u0648\u0627\u0628\u0646<\/strong>\u00a0\u0639\u0628\u0627\u0633<\/strong>,\u00a0<\/strong>\u0648\u062e\u0641\u0627\u0641<\/strong>\u00a0\u0628\u0646<\/strong>\u00a0\u0625\u064a\u0645\u0627\u0621<\/strong>.<\/strong>\u0643\u0644\u0647\u0645<\/strong>\u00a0\u0644\u0645<\/strong>\u00a0\u064a\u0630\u0643\u0631\u0648\u0627<\/strong>\u00a0\u0627\u0644\u062a\u062d\u0631\u064a\u0643<\/strong>\u00a0.<\/strong>\u0641\u0639\u0644\u0645<\/strong>\u00a0\u0628\u0647\u0630\u0627<\/strong>\u00a0\u0623\u0646<\/strong>\u00a0\u0631\u0648\u0627\u064a\u0629<\/strong>\u00a0\u0632\u0627\u0626\u062f\u0629<\/strong>\u00a0\u0634\u0627\u0630\u0629<\/strong><\/span><\/p>\n

\u201cBu hadis barmoq bilan ishora qilishga dalolat qiladi. Ammo barmoqni qimirlatish (hadis roviysi) Zoid ibn Qudoma tomonidan yolg\u02bbiz rivoyat qilingandir. U bu bilan hadisni o\u02bbn to\u02bbrtta roviyga zid ravishda rivoyat qilgan. \u2026 Ularning barchasi Osim ibn Kulaybdan ushbu hadisni rivoyat qilishgan bo\u02bblib, tashahhudda barmoqni qimirlatishni zikr qilishmagan. Sahobalardan Abdulloh ibn Zubayr, Abdulloh ibn Umar, Abu Humayd as-Soidiy, Abu Hurayra, Sa\u02bcd ibn Abi Vaqqos, Ibn Abbos, Xufof ibn Aymo\u02bclar ishorai sabboba haqida hadis rivoyat qilishgan bo\u02bblsa, ularning birortasi barmoqni qimirlatish haqida biror narsa zikr qilishmagan. Demak, bundan ma\u02bclum bo\u02bbladiki, Zoida ibn Qudomaning rivoyati shozdir\u201d (2-juz, 121-bet).<\/span><\/p>\n

Demak, soddaroq qilib aytganda sahoba Voil ibn Hujr raziyallohu anhuning hadislarini Osim ibn Kulayb ismli kishi otasidan rivoyat qilgan. Osim ibn Kulaybdan esa o\u02bbn besh kishi o\u02bbsha hadisni eshitib o\u02bbzlaridan keyingilarga rivoyat qilishgan. Shu o\u02bbn besh kishidan faqat Zoid ibn Qudoma ismli roviy o\u02bbzining sheriklariga xilof ravishda \u201cbarmoqlarini harakatlantirar edilar\u201d, jumlasini qo\u02bbshib rivoyat qilgan. Bu bilan u o\u02bbzidan ko\u02bbra zehnda ustun va rivoyatga e\u02bctiborli bo\u02bblgan o\u02bbn to\u02bbrtta roviy zikr qilmagan jumlani qo\u02bbshib aytgan. Buni ilmiy tilda shoz rivoyat deyiladi va ko\u02bbpchilik roviyning hadisini qabul qilib, yagona roviyning farqli rivoyatini adashganlik ehtimoli bo\u02bblgani sababli rad qilinadi.<\/span><\/p>\n

Shunga qaramasdan bizning diyorimizdagi o\u02bbzlarini salafiylikka mansub deb biladigan ayrim kishilar ulamolar tomonidan rad etilgan rivoyatga suyangan holda tashahhudda ko\u02bbrsatkich barmoqlarini qimirlatishni sunnat deb hisoblaydilar.<\/span><\/p>\n

\u00a0<\/strong><\/span><\/p>\n

Voil ibn Hujr (r.a.)ning rivoyatini boshqa sahobalarning<\/strong>\u00a0rivoyati bilan jamlash mumkin<\/strong><\/span><\/p>\n

Salafiylar dalil qilgan Voil ibn Hujr raziyallohu anhuning rivoyatlarini maqbul deya faraz qilganimizda ham uni boshqa sahobalarning rivoyatlariga muvofiqlashtirish mumkin. Zero, usulul fiqhdagi qoidaga ko\u02bbra, agar naqliy dalillarda o\u02bbzaro ziddiyat yuzaga kelsa, avvalo uni jamlashga, ularni o\u02bbzaro muvofiqlashtirishga harakat qilinadi. Bu ulamolar tomonidan ta\u02bckidlangan:<\/span><\/p>\n

\u201d\u00a0\u0627\u0644\u062c\u0645\u0639<\/strong>\u00a0\u0645\u0642\u062f\u0651\u064e\u0645<\/strong>\u00a0\u0639\u0644\u0649<\/strong>\u00a0\u0627\u0644\u062a\u0631\u062c\u064a\u062d<\/strong>\u201c<\/strong><\/span><\/p>\n

\u201c(O\u02bbzaro zid dalillarni) jamlashlik birini ikkinchisidan ustun qo\u02bbyishdan muqaddamdir\u201d qoidasiga hamda:<\/span><\/p>\n

\u201c<\/strong>\u0627\u0644\u0625\u0639\u0645\u0627\u0644<\/strong>\u00a0\u0623\u0648\u0644\u0649<\/strong>\u00a0\u0645\u0646<\/strong>\u00a0\u0627\u0644\u0625\u0647\u0645\u0627\u0644<\/strong>\u201c<\/strong><\/span><\/p>\n

\u201cDalilga amal qilish uni tashlab qo\u02bbyishdan avlodir\u201d qoidasiga ko\u02bbradir.<\/span><\/p>\n

Jumhur ulamolar \u201cVoil ibn Hujr raziyallohu anhuning rivoyatida nazarda tutilgan ishorai sabbobada barmoqni harakatlantirishdan murod, uni ishora uchun ko\u02bbtarish va yana o\u02bbz o\u02bbrniga tushirishdir. Zero, barmoq bilan ishora qilish uchun ham uni harakatlantirish kerak bo\u02bbladi, ya\u02bcni barmoqni yuqoriga ko\u02bbtarish va o\u02bbz o\u02bbrniga qaytarish bilan ishora yuzaga keladi. Shunda ushbu rivoyat boshqa o\u02bbnlab sahobalarning rivoyati bilan bir xil ma\u02bcnoni kasb etadi\u201d, deydilar.<\/span><\/p>\n

Mashhur muhaddis olim Imom Abu Bakr Bayhaqiy rahimahulloh o\u02bbzlarining \u201cSunanul kubro\u201d asarlarida mazkur hadisni naql qilib keltirgandan keyin, shunday deydilar:<\/span><\/p>\n

\u064a\u062d\u062a\u0645\u0644 \u0623\u0646 \u064a\u0643\u0648\u0646 \u0627\u0644\u0645\u0631\u0627\u062f \u0628\u0627\u0644\u062a\u062d\u0631\u064a\u0643 \u0627\u0644\u0625\u0634\u0627\u0631\u0629 \u0628\u0647\u0627 \u0644\u0627 \u062a\u0643\u0631\u064a\u0631 \u062a\u062d\u0631\u064a\u0643\u0647\u0627\u060c \u0641\u064a\u0643\u0648\u0646 \u0645\u0648\u0627\u0641\u0642\u0640\u064b\u0627 \u0644\u0631\u0648\u0627\u064a\u0629 \u0627\u0628\u0646 \u0627\u0644\u0632\u0628\u064a\u0631<\/strong><\/span><\/p>\n

\u201c(Hadisda) Barmoqni qimirlatishdan \u2013 u bilan ishora qilish ma\u02bcnosi ko\u02bbzlangan bo\u02bblishi mumkin. Uni harakatlantirib turish emas. Shundagina u Ibn Zubayrning rivoyati<\/span><\/a>[1]<\/a>ga muvofiq bo\u02bbladi\u201d (2-juz, 231-bet).<\/span><\/p>\n

Imom Bayhaqiyning gaplarini Alloma Shavkoniy ham o\u02bbzlarining mashhur \u201cNaylul avtor\u201d nomli kitoblarida qo\u02bbllaydilar va shunday deydilar:<\/span><\/p>\n

\u0648\u0645\u0645\u0627 \u064a\u0631\u0634\u062f \u0625\u0644\u0649 \u0645\u0627 \u0630\u0643\u0631\u0647 \u0627\u0644\u0628\u064a\u0647\u0642\u064a \u0631\u0648\u0627\u064a\u0629 \u0623\u0628\u064a \u062f\u0627\u0648\u062f \u0644\u062d\u062f\u064a\u062b \u0648\u0627\u0626\u0644 \u0641\u0625\u0646\u0647 \u0628\u0644\u0641\u0638 \u0623\u0634\u0627\u0631 \u0628\u0627\u0644\u0633\u0628\u0627\u0628\u0629<\/strong><\/span><\/p>\n

\u00a0\u201cBayhaqiy aytib o\u02bbtgan gapga Abu Dovudning Voil (r.a.)dan naql qilgan hadisi ham dalolat qiladi. Unda \u201cko\u02bbrsatkich barmoqlari bilan ishora qildilar\u201d deyilgan (ya\u02bcni, \u201cqimirlatardilar\u201d jumlasisiz kelgan)\u201d (2-juz, 316-bet).<\/span><\/p>\n

Alloma Kandehlaviy o\u02bbzlarining \u201cAvjazul masolik\u201d nomli asarlarida Shayx Salomulloh hanafiydan quyidagilarni naql qilib keltiradilar: \u201cHadisdagi \u201cbarmoqlarini harakatlantirardilar\u201d jumlasidan murod muborak barmoqlarini ko\u02bbtarishlari tushuniladi xolos. Shundagina \u201cBarmoqlari bilan ishora qilar edilar va qimirlatmasdilar\u201d, deya naql qilingan boshqa rivoyatlar bilan muvofiq bo\u02bbladi\u201d (2-juz, 117-bet).<\/span><\/p>\n

Ulamolardan Mulla Ali Qori \u201cMirqotul mafotih\u201dda, Shamsulhaq Azim Obodiy \u201cAvnul ma\u02bcbud\u201dda, Muhammad Abdurrohman Muborakfuriy \u201cTuhfatul ahvaziy\u201dda hamda bundan boshqa ulamolar ham o\u02bbzlarining asarlarida ikki hadis o\u02bbrtasini mana shunday muvofiqlashtirishganini ko\u02bbrishimiz mumkin. Bundan salafiylar dalil qilayotgan yagona rivoyat ham aslida jumhur ulamolar tutgan yo\u02bblni qo\u02bbllab-quvvatlayotgani ma\u02bclum bo\u02bbladi.\u00a0<\/span><\/p>\n

\u00a0<\/strong><\/span><\/p>\n

Ishorai sabbobada ko\u02bbrsatkich barmoqni qimirlatish<\/strong>\u00a0sahobalarning amaliga ziddir<\/strong><\/span><\/p>\n

Rasululloh sallallohu alayhi vasallamning muborak sunnatlariga sahobalardan ko\u02bbra harisroq kishi bo\u02bblmagani barchaga kundek ravshan. Bu borada sahobalar erishgan ulug\u02bb martabaga ulardan keyin hech bir kishi erisha olmaydi. Agar biz hadis manbalarini sinchkovlik bilan o\u02bbrganadigan bo\u02bblsak, mashhur sahobalardan ishorai sabbobada barmoqni qimirlatmaganlariga ochiq-oydin misollarni topishimiz mumkin.<\/span><\/p>\n

\u0639\u0646<\/strong>\u00a0\u0646\u0627\u0641\u0639<\/strong>\u00a0\u0639\u0646<\/strong>\u00a0\u0627\u0628\u0646<\/strong>\u00a0\u0639\u0645\u0631<\/strong>\u00a0\u0623\u0646\u0647<\/strong>\u00a0\u0643\u0627\u0646<\/strong>\u00a0\u064a\u0636\u0639<\/strong>\u00a0\u064a\u062f\u0647<\/strong>\u00a0\u0627\u0644\u064a\u0645\u0646\u0649<\/strong>\u00a0\u0639\u0644\u0649<\/strong>\u00a0\u0631\u0643\u0628\u062a\u0647<\/strong>\u00a0\u0627\u0644\u064a\u0645\u0646\u0649<\/strong>\u00a0\u0648\u064a\u062f\u0647<\/strong>\u00a0\u0627\u0644\u064a\u0633\u0631\u0649<\/strong>\u00a0\u0639\u0644\u0649<\/strong>\u00a0\u0631\u0643\u0628\u062a\u0647<\/strong>\u00a0\u0627\u0644\u064a\u0633\u0631\u0649<\/strong>\u00a0<\/strong>\u0648\u064a\u0634\u064a\u0631<\/strong>\u00a0\u0628\u0625\u0635\u0628\u0639\u0647<\/strong>\u00a0\u0648\u0644\u0627<\/strong>\u00a0\u064a\u062d\u0631\u0643\u0647\u0627\u060c<\/strong>\u00a0<\/strong>\u0648\u064a\u0642\u0648\u0644<\/strong>:\u00a0<\/strong>\u0625\u0646\u0647\u0627<\/strong>\u00a0\u0645\u0630\u0628\u0629<\/strong>\u00a0\u0627\u0644\u0634\u064a\u0637\u0627\u0646\u060c<\/strong>\u00a0\u0648\u064a\u0642\u0648\u0644<\/strong>:\u201d\u00a0<\/strong>\u0643\u0627\u0646<\/strong>\u00a0\u0631\u0633\u0648\u0644<\/strong>\u00a0\u0627\u0644\u0644\u0647<\/strong>\u00a0\u0635\u0644\u0649<\/strong>\u00a0\u0627\u0644\u0644\u0647<\/strong>\u00a0\u0639\u0644\u064a\u0647<\/strong>\u00a0\u0648\u0633\u0644\u0645<\/strong>\u00a0\u064a\u0641\u0639\u0644\u0647<\/strong>\u201c<\/strong>\u060c<\/strong>\u00a0(<\/strong>\u0631\u0648\u0627\u0647<\/strong>\u00a0<\/strong>\u0627\u0628\u0646<\/strong>\u00a0\u062d\u0628\u0627\u0646<\/strong>\u00a0\u060c<\/strong>\u00a0\u0647\u0630\u0627<\/strong>\u00a0\u062d\u062f\u064a\u062b<\/strong>\u00a0\u062d\u0633\u0646<\/strong>\u00a0\u0635\u062d\u064a\u062d<\/strong>\u00a0\u0645\u062a\u0635\u0644<\/strong>).<\/strong>\u00a0<\/strong><\/span><\/p>\n

Nofe\u02bcdan rivoyat qilinadi: \u201cIbn Umar (tashahhudda) o\u02bbng qo\u02bblini o\u02bbng tizzasiga qo\u02bbyar, chap qo\u02bblini chap tizzasiga qo\u02bbyar edi. Barmog\u02bbi bilan ishora qilib, uni qimirlatmasdi va: \u201cBu (ishora qilish) Shaytonni haydovchidir. Rasululloh sallallohu alayhi vasallam shunday qilar edilar\u201d, \u2013 der edi\u201d (Ibn Hibbon sahih sanad bilan rivoyat qilgan).<\/span><\/p>\n

Xuddi shu kabi rivoyat mashhur sahoba Urva ibn Zubayr raziyallohu anhudan o\u02bbg\u02bbillari tomonidan naql qilingan.<\/span><\/p>\n

\u0639\u0646<\/strong>\u00a0\u0647\u0634\u0627\u0645<\/strong>\u00a0\u0628\u0646<\/strong>\u00a0\u0639\u0631\u0648\u0629<\/strong>\u00a0\u0623\u0646<\/strong>\u00a0\u0623\u0628\u0627\u0647<\/strong>\u00a0\u0643\u0627\u0646<\/strong>\u00a0\u064a\u0634\u064a\u0631<\/strong>\u00a0\u0628\u0625\u0635\u0628\u0639\u0647<\/strong>\u00a0\u0641\u064a<\/strong>\u00a0\u0627\u0644\u062f\u0639\u0627\u0621<\/strong>\u00a0\u0648\u0644\u0627<\/strong>\u00a0\u064a\u062d\u0631\u0643\u0647\u0627<\/strong><\/span><\/p>\n

Hishom ibn Urvadan rivoyat qilinadi: \u201cUning otasi (tashahhudda) duo qilganida barmog\u02bbi bilan ishora qilar va uni qimirlatmas edi\u201d (Imom Ibn Abi Shayba rivoyati).<\/span><\/p>\n

Ushbu rivoyatdagi duodan murod tashahhudni o\u02bbqish nazarda tutilmoqda. Tashahhud ham bir ma\u02bcnoda duoni o\u02bbz ichiga olgani sababli, uni ham duo deyish keng tus olgan. Buni Mulla Ali Qori, Muborakfuriy va undan boshqa ko\u02bbplab ulamolar aytib o\u02bbtishgan.<\/span><\/p>\n

Imom Ibn Abi Shayba o\u02bbzlarining \u201cAl-Musannaf\u201d nomli kitoblarida yana bir sahoba Qays ibn Sa\u02bcd raziyallohu anhudan ishorai sabbobada barmoqni qimirlatmaslik haqida quyidagilarni keltirganlar:\u00a0<\/span><\/p>\n

\u0639\u0646<\/strong>\u00a0\u0642\u064a\u0633<\/strong>\u00a0\u0628\u0646<\/strong>\u00a0\u0633\u0639\u062f<\/strong>\u00a0\u0642\u0627\u0644<\/strong>\u00a0\u0643\u0627\u0646<\/strong>\u00a0\u0644\u0627<\/strong>\u00a0\u064a\u0632\u0627\u062f<\/strong>\u00a0\u0639\u0644\u0649<\/strong>\u00a0\u0647\u0643\u0630\u0627<\/strong>\u00a0\u0648\u0623\u0634\u0627\u0631<\/strong>\u00a0\u0628\u0625\u0635\u0628\u0639\u0647<\/strong><\/span><\/p>\n

Qays ibn Sa\u02bcddan naql qilinishicha, u: \u201cMana bundan ortiqcha ish qilinmasdi\u201d, deb, barmog\u02bbi bilan ishora qilar edi\u201d.<\/span><\/p>\n

Bu bilan sahobalarning ishorai sabboba borasidagi amallari ham Payg\u02bbambarimiz alayhisalomdan naql qilinganidek, barmoqlarini qimirlatmaslik ekanini bilib olishimiz mumkin. Balki, ular buning aksini inkor qilishmoqda.<\/span><\/p>\n

\u00a0<\/strong><\/span><\/p>\n

Ishorai sabbobada ko\u02bbrsatkich barmoqni qimirlatish<\/strong>\u00a0to\u02bbrt mazhab imomlarining amaliga ziddir<\/strong><\/span><\/p>\n

Aslida, tashahhud paytida ishorai sabboba qilganda ko\u02bbrsatkich barmoqni salafiylar aytganidek ko\u02bbrinishda qimirlatish sunnat ekani e\u02bctirof etilgan birorta ulamodan naql qilinmagan. Aksincha, barcha ulamolarga ko\u02bbra tashahhudda barmoqni ortiqcha qimirlatishsiz ishora qilish sunnat sanaladi. Chunki, tashahhudda Payg\u02bbabarimiz alayhissalom muborak ko\u02bbrsatkich barmoqlari bilan ishora qilganlari aytilgan. Uni qimirlatganlari haqida yuqorida shoz ekani ta\u02bckidlangan birgina rivoyatdan boshqa biror sahih hadisda lom-mim deyilmagan.<\/span><\/p>\n

Hanafiy mazhabi<\/strong>\u00a0ulamolari \u201cAshhadu allaa\u201d deganda ko\u02bbrsatgich barmog\u02bbini ko\u02bbtarib, \u201cillalloh\u201d deganda tushiradi, deyishgan.<\/span><\/p>\n

Bizning mazhabimizda ishorai sabbobani qilish to\u02bbg\u02bbrisida Imom Abu Hanifa r.a.ning eng yaqin shogirdlari Imom Muhammad ibn Hasan r.a. Imom Molikdan rivoyat qilgan \u201cMuvatto\u201d asarida so\u02bbz yuritganlar va quyidagi hadisni keltirganlar: Aliy ibn Abdurrahmon Muoviydan rivoyat qiladi: \u201cMeni namozda mayda toshlarni o\u02bbynayotgan holatimni Abdulloh ibn Umar ko\u02bbrdi. (Namozimni) tugatgach meni bundan qaytardi va:\u00a0\u201cRasululloh sallallohu alayhi vasallam bajarganlaridek bajargin. Rasululloh sallallohu alayhi vasallam qachon (tashahhudga) o\u02bbtirsalar o\u02bbng kaftlarini o\u02bbng sonlariga qo\u02bbyardilar va barcha barmoqlarini yig\u02bbib bosh barmoqning yonidagi bilan ishora qilardilar. Chap kaftlarini chap sonlariga qo\u02bbyardilar\u201d<\/strong>, dedi\u201d.<\/span><\/p>\n

Rivoyat so\u02bbngida Imom Muhammad r.a. shunday deganlar: \u201cRasululloh sallallohu alayhi vasallamning qilgan amallarini olamiz. Bu mening va Imom Abu Hanifa rahmatullohi alayhining so\u02bbzlaridir\u201d(\u201cAl-Muvatto bi rivoyati Muhammad ibn Hasan\u201d 72-bet).<\/span><\/p>\n

Alloma Ibn Obidin r.a. hanafiy mazhabiga ko\u02bbra ishorai sabboba qilish kayfiyatiga to\u02bbxtalib shunday deganlar:<\/span><\/p>\n

\u0648\u064a\u0631\u0641\u0639 \u0627\u0644\u0633\u0628\u0627\u0628\u0629 \u0639\u0646\u062f \u0627\u0644\u0646\u0641\u064a \u0648\u064a\u0636\u0639\u0647\u0627 \u0639\u0646\u062f \u0627\u0644\u0625\u062b\u0628\u0627\u062a\u060c \u0648\u0647\u0630\u0627 \u0645\u0627 \u0627\u0639\u062a\u0645\u062f\u0647 \u0627\u0644\u0645\u062a\u0623\u062e\u0631\u0648\u0646 \u0644\u062b\u0628\u0648\u062a\u0647 \u0639\u0646 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0628\u0627\u0644\u0623\u062d\u0627\u062f\u064a\u062b \u0627\u0644\u0635\u062d\u064a\u062d\u0629\u060c \u0648\u0644\u0635\u062d\u0629 \u0646\u0642\u0644\u0647 \u0639\u0646 \u0623\u0626\u0645\u062a\u0646\u0627 \u0627\u0644\u062b\u0644\u0627\u062b\u0629.<\/strong><\/span><\/p>\n

\u00a0\u201cNamozxon nafiyda barmog\u02bbini ko\u02bbtarib, isbot<\/span><\/a>[2]<\/a>da tushiradi. Mana shu Nabiy sallallohu alayhi vasallamdan sahih hadislar ila sobit bo\u02bblgani sababli mazhabimizdagi keyingi ulamolarning suyangan gaplaridir. Shuningdek, bu uchta imomlarimiz (ya\u02bcni, Imom Abu Hanifa, Imom Abu Yusuf va Imom Muhammad)dan sahih naqlga asoslangandir\u201d (\u201cRaddul muhtor\u201d 4-juz, 86-bet).<\/span><\/p>\n

Molikiy mazhabi<\/strong>\u00a0ulamolari fiqhiy manbalarida ishorai sabbobada barmoqni qimirlatish borasida turli qarashlar mavjud. Ba\u02bczi molikiy ulamolar tashahhudda barmoq qimirlatish makruh ekanini aytsalar, ba\u02bczilarida namozxon tashahhudning boshidan oxirigacha ko\u02bbrsatgich barmog\u02bbini ko\u02bbtarib, o\u02bbng va chap tomonga qimirlatib turadi, deyishgan. Lekin, molikiy mazhabidagi muhaqqiq olimlardan biri Qozi Abu Bakr Ibnul Arabiy o\u02bbzlarining \u201cOrizatul ahvaziy\u201d kitoblarida tashahhudda barmoqni qimirlatishni keskin inkor qilib jumladan shunday deydilar:\u00a0<\/span><\/p>\n

\u201d \u0625\u064a\u0627\u0643\u0645 \u0648\u062a\u062d\u0631\u064a\u0643 \u0623\u0635\u0627\u0628\u0639\u0643\u0645 \u0641\u064a \u0627\u0644\u062a\u0634\u0647\u062f\u060c \u0648\u0644\u0627 \u062a\u0644\u062a\u0641\u062a\u0648\u0627 \u0627\u0644\u0649 \u0631\u0648\u0627\u064a\u0629 \u0627\u0644\u0639\u062a\u0628\u064a\u0629 \u0641\u0627\u0646\u0647\u0627 \u0628\u0644\u064a\u0651\u064e\u0629 \u0648\u0639\u062c\u0628\u064b\u0627 \u0645\u0645\u0646 \u064a\u0642\u0648\u0644: \u0625\u0646\u0645\u0627 \u0647\u064a \u0645\u0642\u0645\u0639\u0629 \u0644\u0644\u0634\u064a\u0637\u0627\u0646 \u0625\u0630\u0627 \u062d\u0631\u0643\u062a\u060c \u0627\u0639\u0644\u0645\u0648\u0627 \u0623\u0646\u0643\u0645 \u0625\u0630\u0627 \u062d\u0631\u0643\u062a\u0645 \u0644\u0644\u0634\u064a\u0637\u0627\u0646 \u0623\u0635\u0628\u0639\u064b\u0627 \u062d\u0631\u0643 \u0644\u0643\u0645 \u0639\u0634\u0631\u064b\u0627\u060c \u0625\u0646\u0645\u0627 \u064a\u0642\u0645\u0639 \u0627\u0644\u0634\u064a\u0637\u0627\u0646 \u0628\u0627\u0644\u0625\u062e\u0644\u0627\u0635\u060c \u0648\u0627\u0644\u062e\u0634\u0648\u0639\u060c \u0648\u0627\u0644\u0630\u0643\u0631 \u201c<\/strong><\/span><\/p>\n

\u201cHargiz tashahhudda barmog\u02bbingizni qimirlatmang. Atabiyya<\/span><\/a>[3]<\/a>ning (Imom Molikdan barmoqni qimirlatish haqidagi) rivoyatiga e\u02bctibor bermanglar. Chunki u balodir! \u201cBarmoq qimirlatilishi shayton uchun kaltakdir\u201d deydiganlardan ajablanaman. Shuni bilinglarki, agar siz Shayton uchun bitta barmog\u02bbingizni qimirlatsangiz, u sizga o\u02bbnta barmog\u02bbini qimirlatadi (ya\u02bcni, namozdan chalg\u02bbitadi). Shaytonni faqatgina ixlos, xushu\u02bc-xuzu\u02bc va zikr bilan \u201ckaltaklanadi\u201d xolos\u201d (2-juz, 85-86-betlar).<\/span><\/p>\n

Shu o\u02bbrinda aytib o\u02bbtish lozimki, salafiylar tashahhudda barmoqni yuqoriga qarata harakatlantirish zarur deb hisoblaydilar. Bu haqda salafiy olimlardan biri Muhammad Solih Usayminning fikrini yuqorida keltirib o\u02bbtdik. Molikiylardan ba\u02bczi ulamolar barmoqni qimirlatishni aytsalarda, uni o\u02bbng va chap tomonga qimirlatib turiladi deydilar. Lekin bu gap ham molikiy mazhabi muhaqqiq ulamolari tomonidan rad etilganini Abu Bakr Ibul Arabiy r.a.ning so\u02bbzlaridan bilib olish mumkin.<\/span><\/p>\n

Shofeiy mazhabi<\/strong>\u00a0ulamolari \u201cillalloh\u201d deganda ko\u02bbrsatgich barmog\u02bbini ko\u02bbtarib qo\u02bbyadi va tashahhud oxirigacha shu ko\u02bbrinishda barmog\u02bbini qimirlatmasdan turadi, deyishgan. Shofeiy mazhabining zabardast olimi Imom Navaviy \u201cAl-Majmu\u02bc\u201dda shunday deydilar: \u201cNamozxon tashahhudda \u201cla ilaha illallohu\u201dga kelganda barmog\u02bbini ko\u02bbtaradi. Imom Shofeiy bu borada vorid bo\u02bblgan hadislarga asoslanib ishora qilishni mustahab sanaganlar. Lekin unda barmoqni qimirlatish borasida mazhabda turli qarashlar bor:<\/span><\/p>\n

Birinchisi: jumhur ulamolar qat\u02bciy aytgan gap bo\u02bblib, unga ko\u02bbra namozxon barmog\u02bbini qimirlatmaydi. Agar ishoari sabbobada barmog\u02bbini qimirlatsa, makruh bo\u02bbladi, lekin namozi buzilmaydi. Chunki u \u201camali qolil\u201d \u2013 oz miqdordagi harakatdir.<\/span><\/p>\n

Ikkinchisi: barmog\u02bbini qimirlatishi harom amaldir. Agar namozxon barmog\u02bbini harakatlantirsa namozi buziladi. Bu gapni Ibn Abu Hurayra<\/span><\/a>[4]<\/a>dan naql qilingan bo\u02bblib, (mazhabdagi) zaif gapdir\u201d(3-juz, 433-bet).\u00a0<\/span><\/p>\n

Shuningdek, Shofeiy mazhabidagi bundan boshqa ko\u02bbplab mo\u02bbtabar fiqhiy kitoblarda ushbu masalaga to\u02bbxtalib o\u02bbtilgan bo\u02bblib, ularning barchasida ishorai sabbobada ko\u02bbrsatkich barmoqni qimirlatish namozning makruh amallaridan sanalgan.\u00a0<\/span><\/p>\n

Hanbaliy mazhabi<\/strong>\u00a0ulamolaridan ba\u02bczilari tashahhud asnosida qachon Alloh taoloning ismini tilga olsa ko\u02bbrsatgich barmog\u02bbini ko\u02bbtarib tushiradi, deyishgan. Lekin bu gap hanabaliy mazhabida zaif gap sifatida qaraladi. Bu haqda mashhur hanbaliy olim Alloma Abul Hasan Mirdoviy r.a. o\u02bbzlarining \u201cAl-insof fi ma\u02bcrifatir-rojihi minal-xilof\u201d<\/span><\/a>[5]<\/a>\u00a0nomli asarlarida shunday deganlar:<\/span><\/p>\n

\u0644\u064e\u0627 \u064a\u064f\u062d\u064e\u0631\u0651\u0650\u0643\u064f \u0625\u0635\u0652\u0628\u064e\u0639\u064e\u0647\u064f \u062d\u064e\u0627\u0644\u064e\u0629\u064e \u0627\u0644\u0652\u0625\u0650\u0634\u064e\u0627\u0631\u064e\u0629\u0650 \u060c \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0635\u0651\u064e\u062d\u0650\u064a\u062d\u0650 \u0645\u0650\u0646\u0652 \u0627\u0644\u0652\u0645\u064e\u0630\u0652\u0647\u064e\u0628\u0650<\/strong><\/span><\/p>\n

\u201c(Hanbaliy) mazhabidagi to\u02bbg\u02bbri gapga ko\u02bbra, namozxon ishorai sabboba paytida barmog\u02bbini qimirlatmaydi\u201d (2-juz, 75-bet).<\/span><\/p>\n

Shuningdek, hanbaliy mazhabidagi mo\u02bbtabar manbalardan Ibn Qudomaning \u201cal-Mug\u02bbniy\u201d (1-juz, 534-bet), Ibn Muflihning \u201cAl-Furu\u02bc\u201d asarlarida ham shu kabi ma\u02bclumotlarni uchratish mumkin.<\/span><\/p>\n

Xulosa qilib aytadigan bo\u02bblsak, to\u02bbrt fiqhiy mazhablardagi mo\u02bbtabar manbalarda ham namozxon tashahhud paytida ko\u02bbrsatkich barmog\u02bbini qimirlatmasligi kerakligi alohida ta\u02bckidlagan. Soxta salafiylar esa ko\u02bbplab masalalar qatori ushbu masalada ham to\u02bbrtala mazhabga xilof yo\u02bbl tutib, hozirgacha hech kim aytmagan gapni, \u201cishorai sabbobada barmoqni qimirlatish sunnat\u201d degan gapni aytib, har joyda jar solib yuribdilar. Aslida esa, yuqorida biz o\u02bbrganib o\u02bbtgan ma\u02bclumotlardan ishorai sabbobada barmoqni qimirlatish sunnat emas, balki dinga kiritilgan bid\u02bcat amal ekani ma\u02bclum bo\u02bblmoqda.<\/span><\/p>\n

[1]<\/a>\u00a0Abdulloh ibn Zubayr r.a.ning rivoyati yuqorida o\u02bbtdi. Unda Nabiy alayhissalom ishorai sabboba qilganlarida muborak barmoqlarini qimirlatmaganlari ta\u02bckidlangan.<\/span><\/div>\n
[2]<\/a>\u00a0Tashahhud kalimasidagi \u201claa ilaaha\u201d jumlasi nafiy, \u201cillalloh\u201d, jumlasi isbotdir.<\/span><\/div>\n
[3]<\/a>\u00a0Atabiyya molikiy mazhabidagi fiqhiy kitobning nomi bo\u02bblib, Muhammad al-Atabiy ibn Ahmad ibn Abdulaziz (hij.245 yilda v.e.) tomonidan ta\u02bclif etilgan. Molikiy mazhabidagi olimlardan biri Abu Luboba al-Qurtubiyning aytishicha, ushbu kitobda Imom Molikdan ishonchsiz rivoyatlar va shoz masalalar aralash zikr qilingan (Manba:\u00a0https:\/\/ar.wikipedia.org\/wiki<\/a>).<\/span><\/div>\n
[4]<\/a>\u00a0Hijriy 345 yilda vafot etgan shofeiy mazhabining yetuk olimi (manba:\u00a0https:\/\/ar.wikipedia.org\/wiki<\/a>).\u00a0<\/span><\/div>\n
[5]<\/a>\u00a0Kitobning nomi o\u02bbzbek tilida \u201cixtilofli masalalardan ustunini bilishda insof qilish\u201d degan ma\u02bcnoni anglatadi. Ushbu kitob hanbaliy mazhabida ixtilofli bo\u02bblgan fiqhiy masalalarni zaifidan sahihini, dalili kuchsizidan kuchlisini belgilab beruvchi mo\u02bbtabar asar sanaladi.<\/span><\/div>\n
Abdulatif TURSUNOV,<\/strong><\/span><\/div>\n
O\u02bbzbekiston musulmonlari idorasi huzuridagi<\/strong><\/span><\/div>\n
Fatvo markazi bosh mutaxassisi<\/strong><\/span><\/div>\n
Manba:\u00a0muslim.uz<\/a><\/span><\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

\u201cIshorai sabboba\u201d \u2013 bu namozda tashahhudning \u201cLaa ilaaha illalloohu\u201d kalimasini aytish chog\u02bbida o\u02bbng qo\u02bblning ko\u02bbrsatkich barmog\u02bbini yuqoriga ko\u02bbtarishga aytiladi. Ko\u02bbrsatkich barmoq arab tilida \u201csabboba\u201d deyiladi. Mazkur ishora ushbu barmoq bilan bajarilgani uchun \u201cishorai sabboba\u201d deb nomlangan. Bu kalima nafiy va isbotni o\u02bbz ichiga olgan bo\u02bblib, ishora ham shu ikkisini o\u02bbz ichiga olishi kerak. Uning ko\u02bbrinishi …<\/p>\n","protected":false},"author":1,"featured_media":26843,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nISHORAI SABBOBADA KO\u02bbRSATKICH BARMOQNI QIMIRLATISH - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ISHORAI SABBOBADA KO\u02bbRSATKICH BARMOQNI QIMIRLATISH\" \/>\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=26845&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ISHORAI SABBOBADA KO\u02bbRSATKICH BARMOQNI QIMIRLATISH - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"ISHORAI SABBOBADA KO\u02bbRSATKICH BARMOQNI QIMIRLATISH\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=26845&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=\"2023-02-24T04:00:54+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2023-02-23T04:46:05+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2023\/02\/ishoraiSabab.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"495\" \/>\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=\"13 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=26845&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=26845&lang=oz\",\"name\":\"ISHORAI SABBOBADA KO\u02bbRSATKICH BARMOQNI QIMIRLATISH - 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