{"id":35465,"date":"2024-05-16T08:33:25","date_gmt":"2024-05-16T03:33:25","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=35465"},"modified":"2024-05-15T17:35:58","modified_gmt":"2024-05-15T12:35:58","slug":"abul-barakot-nasafiyning-al-e%ca%bctimod-fil-e%ca%bctiqod-asari-tavsifi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=35465&lang=oz","title":{"rendered":"ABUL BARAKOT NASAFIYNING \u201cAL-E\u02bcTIMOD FIL E\u02bcTIQOD\u201d ASARI TAVSIFI"},"content":{"rendered":"

Abul Barakot Nasafiy (vaf. 710\/1310) tafsir, fiqh, aqida va usulul fiqh kabi sohalarda sermahsul ijod qilib, islomiy ilmlar rivojiga katta hissa qo\u02bbshgan buyuk olimlardan biridir.<\/span><\/p>\n

Alloma aqidaga oid \u201cUmdat aqidati ahli sunna val jamoa\u201d (\u201cAhli sunna val jamoa aqidasi asosi\u201d), \u201cBahrul kalom\u201d (\u201cKalom ilmi dengizi\u201d), \u201cUmdatul aqoid\u201d (\u201cAqidalar asosi\u201d), \u201cAl-E\u02bctimod fil e\u02bctiqod\u201d (\u201cE\u02bctiqoddagi tayanch\u201d) nomli asarlarni ta\u02bclif etgan[1]<\/a>.<\/span><\/p>\n

Bularning barchasi moturidiya ta\u02bclimoti asosidagi sunniylar aqidasiga bag\u02bbishlangan asarlardir.<\/span><\/p>\n

\u201cUmdatul aqoid\u201d muxtasar asar bo\u02bblib, kalom ilmiga oid muhim masalalarni o\u02bbz ichiga olgan. Asarning Jamoliddin Mahmud ibn Ahmad Quvnaviy (vaf. 770\/1368-69)ga tegishli \u201cAz-Zubda\u201d, XIV asrda yashagan Ahmad ibn A\u02bcvaz Donishmand Aqshihariy Hanafiyning \u201cAl-Inqod fiy sharhi umdatil e\u02bctiqod\u201d nomli o\u02bbnga yaqin sharhi mavjud[2]<\/a>.<\/span><\/p>\n

E\u02bctiborli jihati shundaki, \u201cAl-Umda fiy aqidati ahli sunna val jamoa\u201d asariga muallifning o\u02bbzi ham sharh yozgan va uni \u201cAl-E\u02bctimod\u201d deb nomlagan[3]<\/a>.<\/span><\/p>\n

Hoji Xalifa \u201cKashfuz zunun\u201dda: \u201cE\u02bctimodul e\u02bctiqod\u201d asari shayx, imom Hofiziddin Abdulloh ibn Ahmad Nasafiy Hanafiyga tegishlidir\u201d, deb keltiradi[4]<\/a>.<\/span><\/p>\n

Biz o\u02bbrganayotgan ushbu \u201cAl-E\u02bctimod fil-e\u02bctiqod\u201d asari uzoq yillardan buyon nodir qo\u02bblyozmalar orasida saqlab kelingan. XX asrdan boshlab ba\u02bczi arab va turk tadqiqotchilari tomonidan o\u02bbrganila boshlangan.<\/span><\/p>\n

Ushbu kitob Abu Mansur Moturidiy (vaf. 333\/944) va Abul Hasan Ash\u02bcariy (vaf. 324\/936) aqida maktablarining orasini muvofiqlashtirgan asar hisoblanadi. Umumiy qilib aytganda, u ahli sunna val jamoa aqidasini jamlagan asardir.<\/span><\/p>\n

\u201cAl-E\u02bctimod fil-e\u02bctiqod\u201d asari moturidiylik maktabidagi bo\u02bbshliqlarni to\u02bbldiradi. Chunki kitobni yozish hijriy VII asrda (XIII asr oxiri) nihoyasiga yetgan. Bu davrda esa, moturidiya maktabi kitoblari kam sonli bo\u02bblgan. Shu sababli, bu kitob moturidiylik maktabi tarixini bog\u02bblovchi muhim halqa sifatida namoyon bo\u02bbladi.<\/span><\/p>\n

Bu asar muallifning \u201cUmdatul aqoid\u201d nomli kitobiga sharh o\u02bblaroq yozilgan. Yuqorida ta\u02bckidlanganidek, \u201cUmdatul aqoid\u201dning sharhlari ko\u02bbp. Bu esa uning olimlar e\u02bctiborini tortganini, o\u02bbzi va muallifi qadri nechog\u02bblik baland ekanini anglatadi.<\/span><\/p>\n

Shuni ta\u02bckidlash kerakki, muallifning o\u02bbz kitobiga sharh yozishi uning boshqa asarlar orasida yuqori o\u02bbrinda ekanidan darak beradi. Chunki muallifning o\u02bbzi boshqalardan ko\u02bbra oldiga qo\u02bbyilgan maqsadni yaxshi biladigan va kitobdagi nozik iboralarni kengroq ochib beradigan shaxsdir.<\/span><\/p>\n

Abul Barakot Nasafiy ushbu asarni ta\u02bclif etish sababini kitobning kirish qismida, Allohga hamd va Payg\u02bbambarga salavot va salomlar aytgandan keyin quyidagicha keltiradi: \u201cAhli sunna val jamoa aqidasini bayon qilish borasida tasnif etgan \u201cAl-Umda\u201d[5]<\/a> asarimga qiziqish katta ekanini ko\u02bbrdim. Garchi, u diroyatdan xoli bo\u02bblmagan, rivoyatlar bilan to\u02bbldirilgan bo\u02bblsa ham, mushkulotlarni izohlaydigan, qiyin masalalarni ochiqlaydigan sharhga muhtoj edi. Shunda men bandalar Xoliqining tavfiqi bilan masalalari sharhlangan, dalillari mufassal bayon qilingan, \u201cAl-E\u02bctimod fil e\u02bctiqod\u201d deb nomlangan bir kitobni jamlashni xohladim. Alloh O\u02bbziga tavakkal qiluvchi kishiga kifoya qiluvchi va ishlarini Unga topshiruvchi kishiga yordam beruvchidir. Menga Uning O\u02bbzi yetarli va U qanday ham yaxshi yordam beruvchidir\u201d[6]<\/a>.<\/span><\/p>\n

Muallif asarida moturidiylik va ash\u02bcariylik aqidasi orasidagi lafziy ixtiloflarni keltirmaslikka uringan bo\u02bblsa ham, ayrim o\u02bbrinlarda ikki maktab orasidagi ixtiloflarni muvofiqlashtirishga harakat qilgan. Masalan, \u201cAlloh taolo kofirga kufrni iroda qilishi\u201d masalasida Imom Ash\u02bcariy ixtiyor etgan so\u02bbzni zikr etib, bu o\u02bbz shayxi Abu Mansur bildirgan fikrga yaqin ekanini ta\u02bckidlaydi. Imonning haqiqati borasida ash\u02bcariy mazhabining fikrini bayon qilib, undan moturidiylik mazhabiga muvofiq keladigan fikrni oladi. \u201cMuqallidning imoni\u201d masalasida esa \u201cBunda moturidiya va ash\u02bcariya mazhablari orasida ixtilof yo\u02bbq. Ixtilof faqat mo\u02bbtazilalar bilandir\u201d, deb zikr qiladi.<\/span><\/p>\n

Muallifning moturidiylik va ash\u02bcariylik maktablari orasini yaqinlashtirishga harakat qilgani ham kitobning nechog\u02bblik ahamiyatli ekanini ko\u02bbrsatadi. U ushbu sa\u02bcy-harakatiga to\u02bbliq erishdi deb aytmoqchi emasmiz. Chunki hali ko\u02bbp masalalar muallaq bo\u02bblib, ular orasidagi lafziy ixtiloflar davom etmoqda. Lekin olimning qilgan ishlari muhim ahamiyatga egadir.<\/span><\/p>\n

\u201cAl-E\u02bctimod fil e\u02bctiqod\u201d asarining tarkibiy tuzilishi haqida aytadigan bo\u02bblsak, u muqaddimadan tashqari 55 ta mavzuni o\u02bbz ichiga olgan[7]<\/a>.<\/span><\/p>\n

Lekin turk olimi Muhammad Yazichi asarning tarkibiy tuzilishi haqida: \u201cUmumiy ma\u02bclumotlar, ilohiylik, payg\u02bbambarlik, vasiyat, qazo va taqdir, imon, sem\u02bciyot, turli masalalar va imomat masalalaridan iborat 8 qismdan iborat bo\u02bblgan asarda jami 54 bob mavjud\u201d[8]<\/a> deb boblar sonini 54 ta deb keltirgan. Chunki u \u201cHaqiqatlarni isbotlash\u201d deb nomlangan dastlabki mavzuni bob sifatida keltirmagan bo\u02bblishi mumkin.<\/span><\/p>\n

Ammo Azhar universiteti \u201cUsuli din\u201d fakulteti ustozi doktor Abdulloh Muhammad Abdulloh Ismoil \u201cHaqiqatlarni isbotlash\u201d bobini ham alohida keltirib bunday deydi: \u201cShuni ko\u02bbrishimiz mumkinki, muallif (ya\u02bcni Nasafiy) o\u02bbz kitobini ushbu masala bilan boshladi. U bu borada Abul Muin Nasafiy, Najmiddin Nasafiy va boshqa moturidiya maktabining yetuk olimlaridan bo\u02bblgan o\u02bbz salaflariga ergashgan. Buning sababi shuki, islomiy aqida kitoblarini ushbu masala bilan boshlash juda ahamiyatlidir. Chunki \u201cHaqiqatlarni isbotlash\u201d masalasi bo\u02bblmasa, Allohning mavjudligi va undan boshqa haqiqatlar kabi tavhid ilmining haqiqatlarini isbot qilish mumkin emas. Shuning uchun olimlar ushbu masalani asos qilib olgan\u201d.<\/span><\/p>\n

Abu Is\u02bchoq Saffor Buxoriy (vaf. 534\/1139) ham \u201cTalxiysul adillati li qavoidit tavhid\u201d asarini \u201cHaq va botil haqidagi bo\u02bblim\u201d degan mavzu bilan boshlagan.<\/span><\/p>\n

Demak, \u201cHaqiqatlarni isbotlash\u201d mavzusi ham alohida bob hisoblanar ekan. Shu sababli, \u201cAl-E\u02bctimod fil e\u02bctiqod\u201d asari 55 bobni o\u02bbz ichiga olgan, deb xulosa qilish mumkin.<\/span><\/p>\n

Asarda dastlab boshqa islomiy aqida kitoblari singari asosiy masala, hukmlarning sharh va tahlili bayon etilgan. Masalan, Alloh taoloning zotiga taalluqli vojib bo\u02bblgan sifatlarni Unga isbot qilish, U zotning mavjudligi, olamning yaratuvchisi ekani va yakka-yu yagona, qadim, mutakallim, barcha komillik sifatlari bilan sifatlangani bayon qilingan.<\/span><\/p>\n

Shuningdek, dastlabki mavzular Alloh taolo zotiga loyiq bo\u02bblmagan narsalarni inkor etishni o\u02bbz ichiga olgan. Masalan, Uning zoti araz, javhar va jism emasligi hamda Alloh taolo zotiga loyiq bo\u02bblmagan nuqsonli salbiy sifatlar bilan sifatlanmasligi bayon etilgan.<\/span><\/p>\n

Shundan so\u02bbng nubuvvat, risolat masalalari, Rasululloh sollallohu alayhi vasallam risolatini tasdiq etish, nubuvvat shartlari, imon masalasi, uning mohiyati, ziyoda yo kam bo\u02bblmasligi haqidagi aqidaga oid turli mavzular bayon etilgan.<\/span><\/p>\n

Bundan tashqari, asarda isbot qilishda faqat Qur\u02bcon va sunnatga tayaniladigan masalalar ham qamrab olingan. Masalan, oxiratdagi hisob-kitob, sirot ko\u02bbprigi kabi masalalar, tarozi, jannat, do\u02bbzax va boshqa misollarni keltirish mumkin[9]<\/a>.<\/span><\/p>\n

Asardagi mavzularning umumiy jihatiga e\u02bctibor beradigan bo\u02bblsak, Abul Barakot Nasafiy har bir mavzuda mo\u02bbtazila, mushabbiha, xavorij, karromiya, qadariya, murjia kabi adashgan toifalar g\u02bboyalarini keltirib, ularga naqliy va aqliy dalillar bilan raddiya bergan.<\/span><\/p>\n

Nasafiy ushbu asarni umrining oxirlarida ta\u02bclif etgan\u201d[10]<\/a>. Asarning yozilishi 698-yili 26 jumadul avval (1299-yil 1-mart) oyida yakunlangan[11]<\/a>.<\/span><\/p>\n

\u201cAl-E\u02bctimod fil-e\u02bctiqod\u201dning asosiy manbalari Abul Muin Nasafiyning \u201cTabsiratul adilla\u201d va Nuriddin Sobuniyning \u201cAl-kifoyatu fil hidoya\u201d nomli asarlaridir. Bu jihatdan asar rejasi va iboralarining \u201cTabsiratul adilla\u201dning sharhi bo\u02bblgan \u201cKitobut tamhid\u201d bilan o\u02bbxshashligi ham e\u02bctibordan chetda qolmaydi[12]<\/a>.<\/span><\/p>\n

Boshqa tomondan, asarda Imom G\u02bbazzoliy va Faxriddin Roziy kabi ash\u02bcariy olimlariga ham ishora qilingan. Bu shuni ko\u02bbrsatadiki, muallif o\u02bbzidan oldingi Abul Muin Nasafiy yondashuvidan farqli o\u02bblaroq, moturidiya va ash\u02bcariyaning bir-biriga xilof qilgan tomonlariga urg\u02bbu bermaydi, balki ikki mazhabning mushtarak tomonlarini ko\u02bbrsatishga harakat qiladi[13]<\/a>.<\/span><\/p>\n

\u201cAl-E\u02bctimod fil-e\u02bctiqod\u201d asarining bugungi kungacha yetib kelgan turli qo\u02bblyozmalari orasida Sulaymoniya kutubxonasi, Fotih, 721-yil sanasi bilan \u21163085 raqami ostida ro\u02bbyxatga olingan nusxasi xattotlikdagi ravonligi bilan ham, muallif vafot etgan 710-yilga yaqinligi bilan ham e\u02bctiborni tortadi[14]<\/a>.<\/span><\/p>\n

\u201cAl-Umda\u201d va \u201cAl-E\u02bctimod fil e\u02bctiqod\u201d asarlaridan ulamolar o\u02bbz kitoblarida manba sifatida foydalangan. Jumladan, bu asarlar orasida Ibn Humomning \u201cAl-musayara\u201d, Taftazoniyning \u201cSharhul maqosid\u201d asarlarini keltirish mumkin.<\/span><\/p>\n

Yana Taftazoniyning \u201cAqoidi Nasafiy\u201d asari bilan \u201cAl-Umda\u201d va \u201cAl-E\u02bctimo\u201d asarlari solishtiriladigan bo\u02bblsa, matnlarining qanchalik yaqin ekani yaqqol ko\u02bbzga tashlanadi.<\/span><\/p>\n

Muhammad Yazichi asar haqida: \u201cXuddi shunday \u201cSharhi fiqhul akbar\u201dning muallifi Mulla Ali Qori ham \u201cAl-E\u02bctimod\u201ddan manba sifatida foydalangan, degan fikrdamiz. Chunki \u201cSharhi fiqhul akbar\u201dga nazar tashlaydigan bo\u02bblsak, ayniqsa, imomat bahsi unga juda ham o\u02bbxshashdir\u201d[15]<\/a> deydi.<\/span><\/p>\n

Xulosa o\u02bbrnida shuni aytish mumkinki, Abul Barakot Nasafiyning \u201cAl-E\u02bctimod fil e\u02bctiqod asari\u201d moturidiya ta\u02bclimotini keng sharhlab bergan, adashgan toifalar g\u02bboyalariga asosli raddiyalar bergan hamda ahli sunna val jamoa aqidasini jamlagan asar hisoblanadi.<\/span><\/p>\n

\u00a0<\/strong>[1]<\/a> Maxsudov D. Buyuk ajdodlarimiz \u201cAbul Barakot Nasafiy hayoti va ilmiy ijodi\u201d. \u2013 T.: Toshkent islom universiteti, 2013. \u2013 B.61.<\/span><\/div>\n
[2]<\/a> Maxsudov D. Buyuk ajdodlarimiz \u201cAbul Barakot Nasafiy hayoti va ilmiy ijodi\u201d. \u2013 T.: Toshkent islom universiteti, 2013. \u2013 B.13.<\/span><\/div>\n
[3]<\/a> Hoji Xalifa. Kashfuz zunun. Muhammad Sharafiddin Yoltqoya tahqiqi. \u2013 J.II. \u2013 Bayrut: Dor ihyo\u02bcut turosil arabiy. \u2013 B.1168.<\/span><\/div>\n
[4]<\/a> Hoji Xalifa. Kashfuz zunun. Muhammad Sharafiddin Yoltqoya tahqiqi. \u2013 J.I. \u2013 Bayrut: Dor ihyo\u02bcut turosil arabiy. \u2013 B.119.<\/span><\/div>\n
[5]<\/a> \u201cUmdatul aqoid\u201d asari nazarda tutilgan.<\/span><\/div>\n
[6]<\/a> Abul Barakot Nasafiy. Al-E\u02bctimod fil e\u02bctiqod. Dr. Abdulloh Muhammad Ismoil tadqiqi. \u2013 Qohira: Maktabatul azhariyya lit turos, 2011. \u2013 B.106-107.<\/span><\/div>\n
[7]<\/a> Abul Barakot Nasafiy. Al E\u02bctimod fil e\u02bctiqod. Dr.Abdulloh Muhammad Ismoil tadqiqi. \u2013 Qohira: Maktabatul azhariyya lit turos, 2011. \u2013 B.535-538.<\/span><\/div>\n
[8]<\/a> Muhammed Yazici. Eb\u00fc\u02bbl-Berek\u00e2t en-Nesef\u00ee, Hayat\u0131, \u015eahsiyeti ve el-\u0130\u02bbtim\u00e2d fi\u02bbl-i\u02bbtik\u0101d Adl\u0131 Eseri. \u2013 Erzurum, 1992. \u2013 S.63.<\/span><\/div>\n
[9]<\/a> Vergl Rudolph Ulrich. Al-Maturidi und Sunnitische Theologie in Samarkand. \u2013 P. 221-235.<\/span><\/div>\n
[10]<\/a> Muhammed Yazici. Eb\u00fc\u02bbl-Berek\u00e2t en-Nesef\u00ee, Hayat\u0131, \u015eahsiyeti ve el-\u0130\u02bbtim\u00e2d fi\u02bbl-i\u02bbtik\u0101d Adl\u0131 Eseri. \u2013 Erzurum, 1992. \u2013 S.63.<\/span><\/div>\n
[11]<\/a> Temel Ye\u015filyurt, Eb\u00fc\u02bbl-Berek\u00e2t en-Nesef\u00ee ve \u0130sl\u00e2m D\u00fc\u015f\u00fcncesindeki Yeri. \u2013 Malatya, 2000. \u2013 S. 57-58; Uludag\u02bb universiteti teologiya fakulteti jurnali: K\u0131l\u0131\u00e7 Aslan MAV\u0130L. Bir Hanef\u00ee-M\u00e2t\u00fcr\u00eed\u00ee \u00c2limi Eb\u00fc\u02bbl-Berek\u00e2t en-Nesef\u00ee. \u2013 S.82.<\/span><\/div>\n
[12]<\/a> Muhammed Yaz\u0131c\u0131. Eb\u00fc\u02bbl-Berek\u00e2t en-Nesef\u00ee, Hayat\u0131, \u015eahsiyeti, Eserleri ve el-\u0130\u02bbtim\u00e2d fi\u02bbl-i\u02bbtik\u00e2d Adl\u0131 Eseri (Yay\u0131mlanmam\u0131\u015f Y\u00fcksek Lisans Tezi, Atat\u00fcrk \u00dcSBE 1992). \u2013 S.67.<\/span><\/div>\n
[13]<\/a> Ulug\u02bbdag\u02bb universiteti teologiya fakulteti jurnali: K\u0131l\u0131\u00e7 Aslan MAV\u0130L. Bir Hanef\u00ee-M\u00e2t\u00fcr\u00eed\u00ee \u00c2limi Eb\u00fc\u02bbl-Berek\u00e2t en-Nesef\u00ee. \u2013 S.82.<\/span><\/div>\n
[14]<\/a> Asarning boshqa nusxalariga qarang: Boyazid davlat kutubxonasi, \u2013\u21162801; Chorum viloyat xalq kutubxonasi, \u2013\u2116 4078; Sulaymoniya kutubxonasi., Laleli, \u2013\u21162317-2365, Rashid afandi, \u2013\u2116323.<\/span><\/div>\n
[15]<\/a> Muhammed Yaz\u0131c\u0131. Eb\u00fc\u02bbl-Berek\u00e2t en-Nesef\u00ee, Hayat\u0131, \u015eahsiyeti, Eserleri ve el-\u0130\u02bbtim\u00e2d fi\u02bbl-i\u02bbtik\u00e2d Adl\u0131 Eseri (Yay\u0131mlanmam\u0131\u015f Y\u00fcksek Lisans Tezi, Atat\u00fcrk \u00dcSBE 1992). \u2013 S.63.<\/span><\/div>\n
Ravshan ELMURODOV<\/strong>,<\/strong><\/span><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot markazi <\/strong>ilmiy xodimi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Abul Barakot Nasafiy (vaf. 710\/1310) tafsir, fiqh, aqida va usulul fiqh kabi sohalarda sermahsul ijod qilib, islomiy ilmlar rivojiga katta hissa qo\u02bbshgan buyuk olimlardan biridir. Alloma aqidaga oid \u201cUmdat aqidati ahli sunna val jamoa\u201d (\u201cAhli sunna val jamoa aqidasi asosi\u201d), \u201cBahrul kalom\u201d (\u201cKalom ilmi dengizi\u201d), \u201cUmdatul aqoid\u201d (\u201cAqidalar asosi\u201d), \u201cAl-E\u02bctimod fil e\u02bctiqod\u201d (\u201cE\u02bctiqoddagi tayanch\u201d) nomli …<\/p>\n","protected":false},"author":1,"featured_media":35466,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nABUL BARAKOT NASAFIYNING \u201cAL-E\u02bcTIMOD FIL E\u02bcTIQOD\u201d ASARI TAVSIFI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ABUL BARAKOT NASAFIYNING \u201cAL-E\u02bcTIMOD FIL E\u02bcTIQOD\u201d ASARI TAVSIFI\" \/>\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=35465&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ABUL BARAKOT NASAFIYNING \u201cAL-E\u02bcTIMOD FIL E\u02bcTIQOD\u201d ASARI TAVSIFI - 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