{"id":34809,"date":"2024-04-13T10:09:23","date_gmt":"2024-04-13T05:09:23","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=34809"},"modified":"2024-04-13T10:09:23","modified_gmt":"2024-04-13T05:09:23","slug":"hakim-termiziyning-usulul-fiqhga-oid-qarashlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=34809&lang=oz","title":{"rendered":"HAKIM TERMIZIYNING USULUL FIQHGA OID QARASHLARI"},"content":{"rendered":"

Hakim Termiziy tasavvuf sohasida yaxshi tanilgan olim, usulul fiqh va maqosidush sharia bo\u02bbyicha asarlar muallifidir. U shariatni metafizik asoslar va sufiy qarashlar asosida bayon qilib, sufiyona fiqhiy usullarni ishlab chiqqan.<\/span><\/p>\n

Ayrim tadqiqotchilar Hakim Termiziy asarlarini usulul fiqh ilmini qayta qurishga urinish sifatida baholagan. Ular \u201cHakim Termiziy o\u02bbz asarlari bilan usulul fiqhda yangi yo\u02bbnalishni asoslab berdi yoki usulul fiqh bo\u02bbyicha to\u02bbrt mazhabdan farqli bo\u02bblgan yangi nazariy qarashlarni ilgari surdi, deyish mumkin\u201d, deb ta\u02bckidlagan [4:185].<\/span><\/p>\n

Bu mulohazalardan \u201cHakim Termiziy mujtahid bo\u02bblganmi?\u201d degan savol kelib chiqadi. Fiqhiy ijtihodlar tabaqalarini to\u02bbliq tushunish uchun davr omilini e\u02bctiborga olish zarur. Fiqh zamonlar osha fiqhiy ehtiyojlarga mutanosib tarzda rivojlandi. Mujtahid o\u02bbz davri uchun mos bo\u02bblgan o\u02bbzgarishlarni qayd etib, mustaqil, muntasib va mazhab ichidagi ijtihodlarni amalga oshirdi [6:302]. Aytish mumkinki, hijriy III va IV asrlar mutlaq ijtihodga ehtiyoj qolmay, asosan muntasib mujtahidlar \u2013 mazhabboshilarning usul va furu\u02bc bo\u02bbyicha shakllantirgan qoidalari doirasida faoliyat yuritilgan, ayrim holatlardagina usul va furu\u02bcda muxolif bo\u02bblingan. Jumladan, Abu Hafs Kabir, Abu Sulaymon Juzjoniy, Iso ibn Abon, Tahoviy, Abu Lays Samarqandiy, Jassos va boshqa faqih ulamolar Qur\u02bcon va sunnatdan istinbot qilishda umumiy holda hanafiy mazhabi usuliga va xususiy holatda o\u02bbz usullariga tayangan. Bu tabaqa faqihlari ilk islom davridan uzoqligi, ularga qadar hadislar sanadi uzaygani, professional ehtiyojlari uchun kifoya qilgani bois muayyan mazhabni tutgan, mutlaq ijtihodga da\u02bcvo qilmagan. Lekin ularda o\u02bbz usullari va mazhabdagi joriy qoidalarga tayanib, Qur\u02bcon va sunnatdan ba\u02bczi hukmlarni chiqarish imkoniyati bor edi. Ammo bu kabi holatlar juda ham kam bo\u02bblgan.<\/span><\/p>\n

Aslida biz mazhabboshilar shakllantirgan asoslarning keyingi ko\u02bbzga ko\u02bbringan ulamolar tomonidan deyarli to\u02bbliq qo\u02bbllab-quvvatlanishini, ayrim masalalardagina usul va furu\u02bcda ixtiloflarni ko\u02bbramiz. Tarixiy rivojlanish jarayonida mazhab doirasida muntasib ijtihodning turli jihatlari yuzaga chiqqaniga guvoh bo\u02bblamiz [6:279-280].<\/span><\/p>\n

Shu jihatdan Hakim Termiziyning sufiy tamoyillar asosidagi usul va furu\u02bcdagi ixtiloflariga mustaqil-mutlaq ijtihod emas, balki mazhab doirasida o\u02bbz usuliga ko\u02bbra Qur\u02bcon va sunnadan hukm chiqarish yo\u02bbli, deb qarash to\u02bbg\u02bbri bo\u02bbladi. Zero, u yashagan davrdagi har qanday ijtihod mutlaq ijtihod deb baholanmagan. Chunonchi, Laknaviy: \u201cImom Tabariydan boshqa biror kishi to\u02bbrt mazhabboshi imomdan keyin mutlaq mujtahidlikni da\u02bcvo qilmagan. Lekin bu (da\u02bcvo) qabul qilinmagan\u201d. Ibn Saloh esa: \u201cShofeiy asridan keyin mustaqil mujtahid yo\u02bbq\u201d, deb ta\u02bckidlagan [6:280]. Ammo Qur\u02bcon, sunnat va asarlardan ma\u02bcnolar, vajhlar, qoidalar, tamoyillar, istinbot qilib, hukm chiqarish ishlari davom etavergan.<\/span><\/p>\n

Hakim Termiziy usuliy faqih bo\u02bblib, shariatni mukammal bilish uning illatlarini (sababi, mohiyati bilan) aniqlash orqaligina amalga oshishini \u201cIsbotul ilal\u201d asarida ta\u02bckidlagan. U fiqhiy qarashlarini bayon qilishda Qur\u02bcon, sunnat, ijmo, qiyos, sahobiyning yo\u02bbli, istihson [7:245-250] va urfga o\u02bbrin beradi.<\/span><\/p>\n

Termiziy zamondosh faqihlarga uch yo\u02bbnalish bo\u02bbyicha e\u02bctirozini bildirgan: 1) fiqh ilmi ruhiy-ma\u02bcnaviy jihatlarni qamrab olmayapti; 2) faqihlarning qiyoslari ba\u02bczan mushokalaga aylanib boryapti; 3) shar\u02bciy hiylalarda me\u02bcyor yo\u02bbqolyapti. Buning hammasi fiqhni noto\u02bbg\u02bbri tushunishdan kelib chiqadi.<\/span><\/p>\n

Alloma ko\u02bbplab asarlarida ratsional tafakkur ahamiyati, aqlni charxlash va fikr yuritishning inson taqdiridagi o\u02bbrniga to\u02bbxtalib o\u02bbtgan: Rasululloh (a.s.)ga bir kishining ibodatga berilgani haqida gap yetib kelsa, uning aqlini surishtirar edilar. \u201cAqli raso\u201d deyishsa, \u201cumid qilaman\u201d der edilar. Ziddi bo\u02bblsa, \u201cyetisha olmaydi\u201d deb marhamat qilar edilar.<\/span><\/p>\n

Termiziy rayni ishlatishda ham adolatga rioya qiladigan aqlga tayanib, ko\u02bbngilga quloq tutishni, nafs, shahvat va vasvasa bilan shakllangan rayga ergashmaslikni ta\u02bckidlagan [8:99]. Shu bilan birga, xato ray sohiblarini tanqid qilgan. Masalan, o\u02bbziga \u201cray\u201dni nisbat berganlarning ayrimlarini bunday zikr qilgan: \u201cO\u02bbziga ray nisbat berganlar, bu masalalarga chuqur kirib ketdi. Qo\u02bblida rayga oid kitoblar to\u02bbplanib qolib, shundan havolanib, buni fiqh deb atadi. Ular mana shular bilan Allohga bandalik qilinadi, deb xayol qildi. Bularda faqat shu masalalargina aylanadi. Bilmaydiki, ustozlari bu haqda gapirib o\u02bbtgan… Ulardan Ibrohim Naxaiy, Sha\u02bcbiy, Hasan, Ibn Sirin o\u02bbz zamonlarida, Abu Hanifa, Sufyon Savriy, Molik, Avzoiy o\u02bbz zamonlarida buni aytgan. Ular bu masalalarda adolatli yechim berishga intilgan\u201d. Shundan so\u02bbng Termiziy raychilarni bilib-bilmay Alloh bilan bandasi o\u02bbrtasiga tushishini, \u201chechqisi yo\u02bbq\u201d,\u00a0 \u201cjoiz\u201d va \u201cjoiz emas\u201d deb hukm chiqarishini tanqid qilib, bu sohani xarob qilishidan ogohlantirgan [11:1121]. Avvalgi faqihlar ummatparvar va dinparvar bo\u02bblganini aytgan.<\/span><\/p>\n

Hakim Termiziy hukmlarning sabab va mohiyati haqida qalam tebratgan ilk mualliflardandir. Bunda u naqliy va aqliy dalillarga tayangan. Uning fikricha, buni bilish uchun oyat, sunnat, sahobiylar, tobeinlar va ulardan keyingi ulamolardan yetib kelgan qavllar, hukmning tushirilish sababini bilish va tafakkur qilish (Alloh bekorga buyurmasligi va ta\u02bcqiqlamasligi hikmatini anglash) kerak bo\u02bbladi [7:284-289].<\/span><\/p>\n

Termiziy hukmlarning sabab va mohiyatini bilishni maxsus ilm deb hisoblagan. Unga ko\u02bbra, illatlarni ham ilmiy, ham ma\u02bcnaviy jihatdan yuksak maqomga erishgan faqihlargina bila oladi. Haqiqiy faqih hukm maqsadini, uning sir va hikmatini anglaydi, ilohiy amr va nahyning (nima uchun buyurilgani) hikmat pardalarini, ishlarning xayrli oqibati yoki sharmandali natijasini ko\u02bbra oladi.<\/span><\/p>\n

Hakim Termiziy qiyos bo\u02bbyicha ham o\u02bbziga xos fikrni bayon qiladi: \u201c(Arab tilida) \u201cqiyos\u201d (solishtirish) va \u201csiyoq\u201d (haydash) bir ma\u02bcnoda, ya\u02bcni qiyos har narsaning shoxobchasini botiniy oliy hikmat ila Alloh azza va jalla bandalari uchun o\u02bbrnatgan asliga haydashdir\u201d [9:259]. Shuningdek, qiyoslovchi \u2013 muqoyis kim ekanini aytib o\u02bbtadi: \u201cFarosat nuri bilan hikmat asoslarini ko\u02bbra oladi, furu\u02bc masalalari keltirilsa, hamma shoxobchalar qaysi o\u02bbzakdan tarmoqlanganini biladi va o\u02bbzakkacha yetib bora oladi\u201d [10:259]. Qiyosning hujjatligini isbotlash uchun oyatlar, hadislar va sahobiylardan dalillar keltiradi.<\/span><\/p>\n

Termiziy haqiqiy qiyosga yetishish uchun zohiriy ilm bilan birga hikmat \u2013 botin ilmi zarurligini ta\u02bckidlaydi. Bu ilm Allohning nuri bilan qalbga joylashadi. Alloma qiyosning noto\u02bbg\u02bbri qo\u02bbllanishini \u201cmushokala\u201d deb atab, faqihlarning bu usuldagi ayrim ijtihodlari bo\u02bbyicha turli asarlarida o\u02bbz mulohazalarini bayon qiladi:<\/span><\/p>\n

– Abu Hanifaning namozni takbir (Allohu akbar) bilan emas, tahmid (alhamdu lillah), tahlil (la ilaha illalloh), tasbeh (subhanalloh) bilan boshlash mumkinligi haqidagi qarashi;<\/span><\/p>\n

– Abu Hanifaning namozda forscha o\u02bbqish bo\u02bbyicha qarashi;<\/span><\/p>\n

– Abu Hanifaning ro\u02bbzador unutib taom yeb qo\u02bbyishi masalasiga munosabati;<\/span><\/p>\n

– Abu Hanifaning ro\u02bbzadorning unutib jimoda bo\u02bblishi ro\u02bbzasini buzmasligi haqidagi so\u02bbzlari;<\/span><\/p>\n

– mayyitning o\u02bbrniga haj qilish masalasining sababi (illati);<\/span><\/p>\n

– namozda avvalgi ikki rakatda qa\u02bcdani tark etsa, namozga zarar qilmasligi, sahv sajdasi bilan to\u02bbg\u02bbrilashi;<\/span><\/p>\n

– agar bir kishi ayoliga men senga uylansam, sen taloqsan, desa va kishi unga uylansa, taloq tushadi, degan qavl [14:95].<\/span><\/p>\n

Termiziy nafaqat faqihlar, balki ahli hadisdan ayrimlarni ham tanqid qiladi. U hadisga yondashuvda ko\u02bbproq faqihlarga yaqin bo\u02bblgan va muhaddislarni uch turga ajratgan: 1) ruvvot (roviylar) \u2013 hadislarning sanadi bilangina ovora bo\u02bblib, amaldan qolgan hamda umumiy va xususiy mazmundagi xabarlarni ajratmay, ma\u02bcnosi ochiq bo\u02bblmagan (g\u02bbomid)larni farqlamaydigan, maqsadi faqat yozish va yod olish bo\u02bblib qolgan, fikri boblar, sanadlar roviylar yo\u02bbllari bilan cheklanib qolgan, ilmning faqat po\u02bbstlog\u02bbini qo\u02bblga kiritganlar; 2) vuot (anglab yetganlar) \u2013 Termiziy ularni hadislarning mag\u02bbzini anglab yetishini maqtaydi: \u201cVuot (anglab yetganlar) Rasululloh (a.s.) hadislarini dindagi ishonchli, rozi bo\u02bblingan imomlardan olib, rioyasini qiladi. Hadis ma\u02bcnolarini ochib beradi, ta\u02bcvil jihatlarini o\u02bbrganib, zohirini botinga o\u02bbgiradi… Vuot mudom (hadisning) ma\u02bcnolardagi pardalarni ochib borish va husni ta\u02bcvil talabida bo\u02bbladi\u201d; 3) naqqol \u2013 ular ruvotdan ham pastroq darajada bo\u02bblib, sanadlarni terib chiqadi, rivoyat yo\u02bbllarini o\u02bbrganishga berilib ketib, hadis ma\u02bcnolarini nazardan chetda qoldiradi [14:79-80].<\/span><\/p>\n

Alloma hadisning sahihligi uning sanadi va roviylari emas, balki matnini tekshirish orqali o\u02bbrganilishi kerakligini ta\u02bckidlagan. Isnodlarini yodlash bilan cheklanib, ma\u02bcnoga e\u02bctibor bermaydiganlar haqida: \u201cUlar isnodlarni, rivoyat yo\u02bbllarini yodlaydi, roviylarni tahlil qilish, ularning illatlarini topishga zo\u02bbr beradi. Lekin hadis ma\u02bcnosi va lafzi e\u02bctiboridan chetda qoladi. Ko\u02bbplab so\u02bbzlarning farqlanib qolishi oqibatida asosiy ma\u02bcno o\u02bbzgarib ketadi. Ular bunga e\u02bctibor bermaydi, tadqiq etmaydi, roviylarning tanqidi bilan ovora bo\u02bbladi, xolos\u201d [3:52], deb yozadi.<\/span><\/p>\n

Hakim Termiziy \u201cShifoul ilal\u201d asarida ayrimlar isnodni bezash uchun taniqli kufalik, basralik yoki shomlik roviylarni keltirishga intilishini qoralaydi: \u201cBular yurtdoshidan eshitgan biror hadisni keyinroq kufalik, basralik yoki shomlikdan ham eshitib qolsa, darrov ulardan rivoyat qilishga o\u02bbtib, hamyurtini tark etadi. Go\u02bbyo bu bilan odamlarni hayratlantiradi\u201d [1:110]. Yana bir o\u02bbrinda: \u201cIlm talabida o\u02bblkalar kezadi. O\u02bbz yurti ulamolarini qo\u02bbyib, \u201cbizga buni falonchi faloniy rivoyat qilgan\u201d deb, ommaga ko\u02bbz-ko\u02bbz qilish uchun boshqa diyor ulamolari nomini keltirish bilan ajralib turmoqchi bo\u02bbladi\u201d, deb norozilik bildiradi.<\/span><\/p>\n

Alloma \u201cNavodirul usul\u201d asarida hadislarning sahihini faqat hakimlar ajrata olishini, ularning uslubi hadisning ma\u02bcnosini tafsilotlarigacha o\u02bbrganish, so\u02bbzlarning zohiriy va botiniy mazmunini tahlil qilish, Qur\u02bcon va sunnatga muvofiqligini tekshirish orqali to\u02bbg\u02bbri xulosaga kelishdan iboratligini aytadi [13:536-537]. Bu uslubda matn tanqidiga katta e\u02bctibor qaratiladi. Shuni aytish lozimki, ayrim muhaddislar matndan ko\u02bbra sanad tanqidi, roviylarni saralash masalalariga ko\u02bbproq e\u02bctibor qaratgan. Buning bir necha sababi bor. Jumladan, maqsad sanadning o\u02bbzi emas, balki uni o\u02bbrganish orqali matn sahihligini aniqlash bo\u02bblgan. Zero, rivoyatning sahihligi roviyning ishonchliligidan kelib chiqadi. Hadisga hukm chiqarishning eng muxtasar yo\u02bbli ham sanad tanqididir. Matn tanqidi esa, o\u02bbta mashaqqatli bo\u02bblib, uning uchun katta salohiyat talab etiladi [2:16-17].<\/span><\/p>\n

Hakim Termiziy asarlarini o\u02bbrganish shuni ko\u02bbrsatadiki, u chin mujtahid bo\u02bblib, hanafiy mazhabiga ko\u02bbr-ko\u02bbrona taqliddan ehtiyot bo\u02bblgan, o\u02bbz qarashlarini faqat kuchli dalillar asosida bayon qilgan. Ammo bu mutlaq emas, balki sufiy qarashlar asosidagi ijtihod sifatida baholanadi. Alloma hukmlarga ko\u02bbr-ko\u02bbrona ergashishni emas, balki tahlil orqali, mohiyatga yetib borgan va anglagan holda amal qilishni yoqlagan.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
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    Husayniy A. Al-Ma\u02bcrifa indal Hakimit Tirmiziy. \u2013 Qohira: Dorul kutubil arabiya, 1963.<\/span><\/div>\n<\/li>\n<\/ol>\n

    \u00a0<\/p>\n

    IBROHIM USMONOV,<\/span><\/strong><\/div>\n
    O\u02bbzR FA Sharqshunoslik instituti doktoranti,<\/span><\/strong><\/div>\n
    t.f.n. dotsent<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Hakim Termiziy tasavvuf sohasida yaxshi tanilgan olim, usulul fiqh va maqosidush sharia bo\u02bbyicha asarlar muallifidir. U shariatni metafizik asoslar va sufiy qarashlar asosida bayon qilib, sufiyona fiqhiy usullarni ishlab chiqqan. Ayrim tadqiqotchilar Hakim Termiziy asarlarini usulul fiqh ilmini qayta qurishga urinish sifatida baholagan. Ular \u201cHakim Termiziy o\u02bbz asarlari bilan usulul fiqhda yangi yo\u02bbnalishni asoslab berdi …<\/p>\n","protected":false},"author":1,"featured_media":34810,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[2954],"yoast_head":"\nHAKIM TERMIZIYNING USULUL FIQHGA OID QARASHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"HAKIM TERMIZIYNING USULUL FIQHGA OID QARASHLARI\" \/>\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=34809&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"HAKIM TERMIZIYNING USULUL FIQHGA OID QARASHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"HAKIM TERMIZIYNING USULUL FIQHGA OID QARASHLARI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=34809&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=\"2024-04-13T05:09:23+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2024\/04\/hakimtermiziy.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"440\" \/>\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=\"9 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=34809&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=34809&lang=oz\",\"name\":\"HAKIM TERMIZIYNING USULUL FIQHGA OID QARASHLARI - 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