{"id":27592,"date":"2023-04-06T10:12:08","date_gmt":"2023-04-06T05:12:08","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=27592"},"modified":"2023-04-06T10:12:08","modified_gmt":"2023-04-06T05:12:08","slug":"abu-zayd-dabusiyning-taqvimul-adilla-asarida-ilm-ma%ca%bcrifatning-bayoni","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=27592&lang=oz","title":{"rendered":"ABU ZAYD DABUSIYNING \u201cTAQVIMUL ADILLA\u201d ASARIDA ILM-MA\u02bcRIFATNING BAYONI"},"content":{"rendered":"

Abu Zayd Dabusiy O\u02bbrta Osiyo faqihlari orasida o\u02bbziga xos yangi ilmiy asoslari va teran falsafiy tafakkuri bilan shuhrat qozongan alloma. U asarlari orqali fanning usulul fiqh, ilmul xilof (qiyosiy huquqshunoslik), furu\u02bcul fiqh va boshqa ilm sohalarida katta yangiliklar yaratdi.<\/span><\/p>\n

Imom Dabusiyning \u201cTaqvimul adilla\u201d kitobi usulul fiqhga doir bo\u02bblib, hanafiy ulamolarining yo\u02bbnalishida yozilgan asarlar orasida mashhurdir. Ulamolar bu asarlarni zo\u02bbr qiziqish bilan o\u02bbrganib, kundalik faoliyatlarida undan foydalanganlar va unga sharhlar yozganlar.<\/span><\/p>\n

Olim ushbu asarining boshida ilm-ma\u02bcrifatga chiroyli ta\u02bcrif bergan bo\u02bblib, bu ma\u02bclumotlarni bilish har bir zamon uchun ahamiyatlidir.<\/span><\/p>\n

\u201cAlloh taoloning tavfiqi bilan shunday deymiz: Alloh taolo insonda musibatni anglash uchun ruh va aql, havo va nafsni jamlab yaratdi. Nafs havo bilan birga johillik maydoniga chorlaydi. Ruh aql bilan ilmning natijasiga chorlaydi. Shunga ko\u02bbra insonlar to\u02bbrt tabaqaga ajraladi:<\/span><\/p>\n

    \n
  1. Nafsining aslini bilmasdan, havosiga aldanuvchi.<\/span><\/li>\n
  2. Albatta ish o\u02bbz o\u02bbrnida shunday, degan gumon bilan nafsiga aldanuvchi.<\/span><\/li>\n
  3. Shariat dalillari bilan quvvatlangan narsalarni aqliy dalillarga binoan hidoyat qilingan kishi.<\/span><\/li>\n
  4. Shar\u02bciy va aqliy nurlardagi \u201cruhul\u2013quds\u201d bilan hidoyat qilingan kishi.<\/span><\/li>\n<\/ol>\n

    Bu to\u02bbrtinchi tabaqadagi ularning rahnamolaridir. Ruhning nuri asliydir. Aqlning nuri far\u02bciydir. Biz bularni \u201cUmdul\u2013aqso\u201d va \u201cXizanatul\u2013hidoya \u201d kitoblarida bayon qilganmiz\u201d. Darhaqiqat, inson bilganini nima ekanligini aniqlashtirib olishi juda zarur.<\/span><\/p>\n

    Muallif usulul fiqhga uzoqdan kirib kelishi, keyin bayon qilinadigan ma\u02bclumotlarni to\u02bbg\u02bbri tushunishga yordam beradi. Bu \u201ckim nafsini tanisa, Robbisini taniydi\u201d, degan hikmatga muvofiq keladi.<\/span><\/p>\n

    Har bir insonda nafs va havo, ruh va aql bo\u02bblib, shunga ko\u02bbra inson nafsining havosiga yoki nafsining gumoniga ergashuvchi yoxud shar\u02bciy va aqliy dalillarga suyanuvchi bo\u02bbladi.<\/span><\/p>\n

    \u201cKeyin bu to\u02bbrtta tabaqa yana to\u02bbrtta guruhga ajratiladi:<\/span><\/p>\n

      \n
    1. Qur\u02bcon, sunnat, fiqh va hikmat tafsirini bilmasdan Robbisini tanish. Shoyadki u bid\u02bcat va fasoddan salomat bo\u02bblsa.<\/span><\/li>\n
    2. Qur\u02bcon va sunnatning tafsirini bilib, lekin fiqhni o\u02bbrganmay va qalbni tayyorlamasdan Robbisini tanish. Shoyadki u zalolat va shubhalanishdan salomat bo\u02bblsa. Hodisalar uzoqdan\u2013uzoq cho\u02bbzilgani va hujjatlar ko\u02bbpligi uchun, u ilmda yetib bormagan narsalarda shubhaga tushidan yoki adashib ketishidan omonda bo\u02bblmaydi.<\/span><\/li>\n
    3. Shariatning hujjatlaridagi fiqh yo\u02bbllarini emas, balki qalbining maxfiy ra\u02bcyini tushunuvchi bo\u02bblib, Robbisini tanish. Shoyadki, nafsu havosi va o\u02bbzidan ajablanishi sabab halok bo\u02bblishdan salomat qolsa. Aqlning yolg\u02bbiz o\u02bbzi hidoyat chegaralariga olib boruvchi emas. Aqldan keyingi narsa shariat bo\u02bblmaydi, illo havo bo\u02bbladi.<\/span><\/li>\n
    4. Shariat hujjatlarini tafsirdan ta\u02bcviligacha, shariat usullaridagi fiqh yo\u02bbllarini illatlarigacha biluvchi kishining Robbisini tanishi. Bu kishi ularning peshvosidir. Lekin u fisqdan salomat bo\u02bblishi lozim\u201d .<\/span><\/li>\n<\/ol>\n

      Bu o\u02bbrinda muallif yuqorida kelgan to\u02bbrtta tabaqalarning holatini bayon qilmoqda. Har qaysi tabaqa omonda bo\u02bblmaydigan vaziyatlarni ko\u02bbrsatib o\u02bbtgan. Birinchi tabaqa aqliy va shar\u02bciy dalillarni bilmaydigan kishi bo\u02bblib, u nafsining havosiga berilib, adashadi. Albatta, bid\u02bcat va fasodga duchor bo\u02bbladi. \u201cShoyadki\u201d so\u02bbzi ta\u02bckid ma\u02bcnosida kelgan.\u00a0 \u201cHavo\u201d so\u02bbziga na aqlga to\u02bbg\u02bbri keladigan va na shariatga mos keladigan narsa, deb ta\u02bcrif bergan.<\/span><\/p>\n

      Mazkur ikkinchi tabaqa, bizning hozirgi kunimizdagi Qur\u02bcon va hadislarni yoki ularning tarjimasini zohirini ushlab, uni fiqhini o\u02bbrganmay va qalbini unga tayyorlamay turib, olimlikni da\u02bcvo qiluvchilar toifasidir, desak ham bo\u02bbladi. Bular \u201cnafsining gumoniga ergashuvchilar\u201d, deb nomlandi. Ularga ergashib bo\u02bblmaydi. Chunki ular o\u02bbzlarini ham zalolat va shubhayu gumonlardan saqlab qola olmaydilar.<\/span><\/p>\n

      Uchinchi tabaqadagilar fiqhni qo\u02bbyib, aqlni yoki o\u02bbzlaridagi ilhomni ustun ko\u02bbruvchilar bo\u02bblib, ojiz aqllari va qalbiy ilhomlarini shar\u02bciy dalillardan ustun ko\u02bbrishadi. Bular shariatni qat\u02bciy hukmlarini o\u02bbz aqllariga moslovchi kishilar va ba\u02bczi tariqatni o\u02bbziga nisbat beruvchilardir. Bu toifadagi insonlar ham ergashishlikka munosib emas.<\/span><\/p>\n

      \u00a0To\u02bbrtinchi tabaqadagi kishilar aqlan yetuk, shariat ilmlarini to\u02bbliq egallagan, tariqat yo\u02bbllarida barqaror olim insonlardir. Faqat shu toifadagilarga ergashish mumkin. Muallif ham shuni aytib o\u02bbtgan.\u00a0<\/span><\/p>\n

      \u201cIlm dunyo va oxirat kasblarini, Alloh va odamlarni talablarini isloh qiluvchidir. Lekin u buyruq bilan qaytarilgan ishlardan najot bermaydi. Faqat amallar va hollarning qismlarida maxfiy narsaga nazar solish bilan bo\u02bbladi. Bular ham to\u02bbrtta qismdir:<\/span><\/p>\n

      1.Ilm bilan amalni yengil sanash qismi.<\/span><\/div>\n
      2.Ilmni olib, unga amal qilish qismi.<\/span><\/div>\n

      Yengil sanovchi ham ikki qismdir:<\/span><\/p>\n

        \n
      1. Ilmni dunyoga erishish uchun oladi.<\/span><\/li>\n
      2. Kerak bo\u02bblguncha miqdordagi ilm bilan kifoyalanish.<\/span><\/li>\n<\/ol>\n

        Bu ikki qism adashishdir. Ilm unga amal qilish bilandir. Amal dunyoni hozirgi mukofotga ishora qiluvchi havoyu nafsga qarshi bo\u02bblgan holda oxirat uchun tark qilishdi.<\/span><\/p>\n

        Amal qiluvchi ham ikki qismdir:<\/span><\/p>\n

          \n
        1. Bir joyda turmaslik va yolg\u02bbiz amal qiluvchi.<\/span><\/li>\n
        2. Bir joyda turib va boshqalarni ham da\u02bcvat qilib amal qiluvchi\u201d .<\/span><\/li>\n<\/ol>\n

          Ushbu ma\u02bclumotlar bundan o\u02bbn asr oldin yozilgan bo\u02bblsa-da, muallif hozirgi kunimizda ham uchratish mumkin bo\u02bblgan holatlarni aytib o\u02bbtgan. Insonlar orasida bu ikki holat ham uchrab turadi. Birinchi guruh ilm bo\u02bblsa bo\u02bbldi, amal shart emas. Ilmni fazilati juda ham ulug\u02bb. Ushbu fazilatning o\u02bbzi yetarli, deydi. O\u02bbzlarini foydasiga ma\u02bclum aqliy va shar\u02bciy dalillarni keltirishadi. Ilmini dunyoning o\u02bbzigagina ishlatadi yoki kerak bo\u02bblguncha miqdordagi ilm bilan kifoyalanadi. Bu birinchi guruhdagilarning belgisidir. Ikkinchi guruhdagilar ilmni amal uchun o\u02bbrganadilar. Ammo bu ham ikki qismga bo\u02bblinadi. Bir qism kishilar yolg\u02bbiz o\u02bbzi va bir joyda muqim turmasdan amal qilsa, ikkinchisi ilmini ko\u02bbpchilikka yetkazib, bir joyda qaror topib amal qilishadi. Muallif bularni \u201calbatta bu ularning peshvosidir\u201d, ya\u02bcni shularga ergashish kerak, deb ta\u02bcriflagan.<\/span><\/p>\n

          Yuqoridagilardan xulosa qiladigan bo\u02bblsak, Abu Zayd Dabusiyga ko\u02bbra, \u201cshariat hujjatlarini tafsirdan ta\u02bcviligacha, shariat usullaridagi fiqh yo\u02bbllarini illatlarigacha biluvchi va bu bilan o\u02bbzini gunohdan saqlagan, bir joyda muqim turib, boshqalarni ham da\u02bcvat qilib, ilmiga amal qiluvchi\u00a0 kishi\u201d insonlarning peshvosidir.<\/span><\/p>\n

          \u201cAlloh taologa da\u02bcvat qilishdagi bandaning eng yuqori martabasi Payg\u02bbambar alayhissalomlar martabasidir. Ular bu martabani olimlarga meros qilib qoldirdilar. Chunki Alloh taolo oyatlari bilan haqqa chaqiruvchidir. Banda uning amri bilan unga amal qiluvchidir\u201d .<\/span><\/p>\n

          Foydalanilgan adabiyotlar ro\u02bbyxati:<\/span><\/div>\n
            \n
          1. \n
            Abu Zayd Dabusiy. Taqvim al\u2013adilla \/\/ Shayx Xalil Muhyiddin al\u2013Miys tahqiqi asosida \/. Dor al\u2013kutub al\u2013ilmiya, 2001.<\/span><\/div>\n<\/li>\n
          2. \n
            Abu Zayd Dabusiy. (Adnon Aliy tahqiqi asosida) \u201cTaqvim al\u2013adilla fi usul al\u2013fiqh\u201d. \u2013 Bayrut:Maktabat al\u2013asriyya, 2006.<\/span><\/div>\n<\/li>\n
          3. \n
            Abduraxmon ibn Muhammad ibn Xaldun. Muqaddamtu ibn Xaldun. Dimashq.\u201dDar yu\u02bcrab\u201d.2003.<\/span><\/div>\n<\/li>\n
          4. \n
            Shayx Muhammad Sodiq Muhammad Yusuf. Fiqhiy yo\u02bbnalishlar va kitoblar. -T: \u201cSharq\u201d,2011.<\/span><\/div>\n<\/li>\n
          5. \n
            https:\/\/azon.uz\/content\/views\/buyuk\u2013mutafakkirlarimiz\u2013abu\u2013zayd\u2013dabusiy<\/span><\/div>\n<\/li>\n<\/ol>\n

            \u00a0<\/p>\n

            Murod KARIMOV,<\/strong><\/span><\/div>\n
            O\u02bbzbekiston xalqaro islom akademiyasi,<\/strong><\/span><\/div>\n
            \u201cIslomshunoslik\u201d 2<\/strong>\u2013<\/strong>bosqich magistranti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

            Abu Zayd Dabusiy O\u02bbrta Osiyo faqihlari orasida o\u02bbziga xos yangi ilmiy asoslari va teran falsafiy tafakkuri bilan shuhrat qozongan alloma. U asarlari orqali fanning usulul fiqh, ilmul xilof (qiyosiy huquqshunoslik), furu\u02bcul fiqh va boshqa ilm sohalarida katta yangiliklar yaratdi. Imom Dabusiyning \u201cTaqvimul adilla\u201d kitobi usulul fiqhga doir bo\u02bblib, hanafiy ulamolarining yo\u02bbnalishida yozilgan asarlar orasida mashhurdir. …<\/p>\n","protected":false},"author":1,"featured_media":27590,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nABU ZAYD DABUSIYNING \u201cTAQVIMUL ADILLA\u201d ASARIDA ILM-MA\u02bcRIFATNING BAYONI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ABU ZAYD DABUSIYNING \u201cTAQVIMUL ADILLA\u201d ASARIDA ILM-MA\u02bcRIFATNING BAYONI\" \/>\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=27592&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ABU ZAYD DABUSIYNING \u201cTAQVIMUL ADILLA\u201d ASARIDA ILM-MA\u02bcRIFATNING BAYONI - 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