{"id":36188,"date":"2024-07-04T08:00:10","date_gmt":"2024-07-04T03:00:10","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=36188"},"modified":"2024-07-04T08:00:10","modified_gmt":"2024-07-04T03:00:10","slug":"nasaf-fiqh-maktabi-va-bazdaviy-allomalar-fiqhiy-merosi-ix-xii-asrlar","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=36188&lang=oz","title":{"rendered":"NASAF FIQH MAKTABI VA BAZDAVIY ALLOMALAR FIQHIY MEROSI (IX \u2013 XII ASRLAR)"},"content":{"rendered":"

Islom dini tarqalishi jarayonida turli din va mahalliy urf-odatlarga duch kelishi natijasida VIII \u2013 IX asrlarda islom huquqshunosligi \u2013 fiqh maktablari yuzaga keldi. Fiqh ilmi musulmon huquqshunosligi va shariat qonun-qoidalarini ishlab chiqish bilan shug\u02bbullanuvchi soha bo\u02bblgani uchun diniy ilmlar qatoriga kiritilgan. Fiqh atamasi arab tilida \u201cbilmoq\u201d, \u201ctushunmoq\u201d yoki \u201ctopmoq\u201d degan ma\u02bcnoni anglatadi. Fiqh \u2013 islomiy ilmlarning bir qismi bo\u02bblib, shariat qonun \u2013 qoidalarini ishlab chiquvchi musulmon huquqshunosligi hisoblanadi. Shar\u02bciy qonun \u2013 qoida va huquqlarni biluvchi olim \u201cfaqih\u201d deb ataladi [17].<\/span><\/p>\n

Fiqh diniy huquqshunoslik sifatida ikki soha \u2013 shariat manbalarini ishlab chiqish (\u201cusul al-fiqh\u201d) [26] va shariatni ma\u02bclum bir sohalarga tatbiq qilish (\u201cfuru\u02bc al-fiqh\u201d)dan iborat [25]. VIII asr o\u02bbrtalaridan fiqh mustaqil ilm sifatida rivojlana boshladi. Bu davr islom huquqshunosligi shakllanishida \u201coltin asr\u201d deb nomlanadi [23]. X asrga kelib, musulmon olimlari tomonidan sunniylikdagi eng yirik fiqhiy mazhablar sifatida shofe\u02bciy, molikiy, hanafiy va dovudiylik qayd etilgan. Hanbaliy mazhabiga mansub faqihlar faqat XII asr boshlariga kelib, e\u02bctirof etila boshlangan [3].<\/span><\/p>\n

VIII asr oxiri \u2013 IX asr boshlarida Movarounnahrda hanafiy mazhabi tarqala boshladi. Ushbu mazhab ta\u02bclimoti asosida Buxoro va Samarqand shaharlarida Movarounnahr fiqh maktabi tashkil topdi [1]. Bu yurt faqihlari teran bilimi va qimmatli asarlari bilan butun islom dunyosida shuhrat qozondi. Faqihlarning davlat hukmron doiralari va xalq ommasiga ta\u02bcsiri juda kuchli edi [11].<\/span><\/p>\n

Movarounnahrlik faqihlarning bir necha avlodlari xizmati tufayli mahalliy xalqlarning tarixiy va huquqiy an\u02bcanalari islom madaniyatida o\u02bbz aksini topdi. Islomshunos olim A.Mo\u02bbminov Movarounnahr fiqh maktabi tarixini o\u02bbz xususiyatlariga ko\u02bbra, uch asosiy davrga bo\u02bblgan [18].<\/span><\/p>\n

1) Shakllanish davri \u2013 VIII \u2013 X asrlar;<\/span><\/p>\n

2) Eng rivojlangan davri \u2013 XI \u2013 XIII asrlar;<\/span><\/p>\n

3) Asta-sekin zaiflashuv davri \u2013 XIII asr boshlari \u2013 XIV asr.<\/span><\/p>\n

IX \u2013 X asrlarda Movarounnahrda kechayotgan jarayon hali mahalliy ahamiyatga ega bo\u02bblib, bu mintaqa Xurosonning bir qismi hisoblanar edi. Bu davrda aholi turli tabaqalari uchun faqih olimlar guruhi yagona himoyachisi sifatida maydonga chiqdi. Natijada ularning ijtimoiy obro\u02bbsi va ta\u02bcsir doirasi kengaya bordi [18].<\/span><\/p>\n

Movarounnahrda fiqhning hanafiy mazhabiga asoslangan shakli ustuvor edi [7]. Buning sababi, bir tomondan, IX asrda bu yerda mahalliy fiqh maktabi shakllanishida Ahmad ibn Hafs Abu Hafs Buxoriy (vaf. 832)ning xizmati bo\u02bblsa, ikkinchidan, ushbu mazhabning mezon va tamoyillari mahalliy shart-sharoitlarga ko\u02bbproq mos kelar edi. Bundan tashqari, mahalliy fiqh maktabi shakllanishiga Balxda mavjud yirik hanafiylik markazining ham ta\u02bcsiri katta bo\u02bblgan [8].<\/span><\/p>\n

Bu davrda fiqh ilmi shakllanish va kuchga to\u02bblish davrini boshdan kechirmoqda edi. Hokimiyat qoraxoniylar sulolasiga o\u02bbtgandan so\u02bbng Movarounnahrda fiqh ilmi rivoji va takomili uchun zarur omillar yuzaga kela boshladi. Qoraxoniylar davlati vujudga kelishi Movarounnahrning Xuroson bilan aloqalari zaiflashishiga olib keldi. Natijada mahalliy maktablarning mustaqil rivojlanishiga asos yaratildi. Buxoro va Samarqand haqiqiy ilm markazlariga aylandi. Bu shaharlarda Nasaf, Marv, Farg\u02bbona va Ustrushona hududlari faqihlari ham faoliyat ko\u02bbrsatdi [6].<\/span><\/p>\n

Markaziy Osiyoda fiqhning rivoji uchun qoraxoniy hukmdorlari tomonidan homiylik ko\u02bbrsatilgan. Fiqh \u2013 islom dini qonunlariga e\u02bctibor va huquqiy normalarning amaliy hayotga tatbiq etilishi edi. Shuningdek, mahalliy maktablar davlat va aholi himoyasi ostida asta-sekin rivojlanib, katta ilmiy madrasalar darajasiga ko\u02bbtarilgan. Madrasalar xarajatlari vaqf mulklaridan tushgan daromadlar hisobidan qoplangan [19].<\/span><\/p>\n

Mudarris, mutavalli va tolibi ilmlarning maoshi vaqf mulklardan keladigan daromaddan to\u02bblangan. Natijada fiqhiy ilmlar rivoji uchun munosib shart-sharoit yaratilgan. Buni Ibrohim Tamg\u02bbachxon tomonidan yozilgan vaqfnoma misolida ham ko\u02bbrish mumkin. Unda belgilanganidek, Samarqand madrasasi mutavallisi (idora qiluvchisi)ning bir yillik maoshi 2000 dirham, fiqh mudarrisi maoshi 3600 dirham, adabiyot fanlari mudarrisi maoshi 1200 dirham, Qur\u02bconi karim mudarrisi maoshi 1200 dirham va toliblar maoshi 360 dirham bo\u02bblgan. O\u02bbsha davr narx-navosiga ko\u02bbra, bir mudarrisning bir oylik maoshiga 150 \u2013 200 ta non, 2 \u2013 3 ta qo\u02bby sotib olish mumkin bo\u02bblgan [5].<\/span><\/p>\n

XI \u2013 XIII asrlarga kelib, Movarounnahrda fiqh ilmi yuksak bosqichiga yetdi. Shu mavzuda izlanish olib borgan turkiyalik olim Yu.Z.Kavakji Qoraxoniylar davri haqida so\u02bbz yuritib, bu hududda uch yuzga yaqin faqih yetishib chiqqani, yigirmadan ortiq fatvolar majmuasi, uch yuz ellikdan ortiq fiqhiy asar yaratilgani va shulardan 98 foizi hanafiy fiqhiga oid ekanini qayd etadi [14].<\/span><\/p>\n

Abulfazl Qazviniy \u201cKitobun naqz\u201d asarida keltirishicha, XII asrda Xuroson, Movarounnahr va Turkistonning barcha hududlarida aksariyat aholi hanafiy mazhabida bo\u02bblgan. Din olimlari katta e\u02bctibor va nufuzga ega bo\u02bblib, xayrixoh kishilar ulardan o\u02bbz jonu mollarini ham ayamagan. X\u0406\u0406 \u2013 X\u0406\u0406\u0406 asrlarda O\u02bbrta Osiyoda faqihlar soni ko\u02bbpligini alloma Qazviniy Muhammad ibn Ahmad Nasaviyning \u201cJaloluddin Munkabirniy (Manguberdi) siyrati\u201d nomli asarida keltirilgan ma\u02bclumotdan ham bilish mumkin. Unga ko\u02bbra, buxorolik \u201cOli Moza\u201d (Moza oilasi)ning buyuk imomi va raislaridan biri bo\u02bblmish Sadri jahon Burhoniddin Muhammad va uning avlodlari himoyasi ostida 6000 faqih hayot kechirib, ularning barchasi hanafiy mazhabiga mansub bo\u02bblgan. Ushbu oila mo\u02bbg\u02bbul bosqinidan keyin ham hanafiy faqihlarini o\u02bbz himoyasiga olgan. Manbalarda ko\u02bbrsatilishicha, Sadr us-sudur Burhoniddin Abdulaziz ibn Umar Samarqand shahrida 30 ming qizil oltin (dinor) to\u02bblab, bir hanafiy faqihning hayotini saqlab qolgan [5].<\/span><\/p>\n

Movarounnahrning boshqa shaharlari singari VIII asr oxiri \u2013 IX asr boshlarida Nasaf vohasida ham fiqhshunoslik maktabi vujudga kelgan. Nasaf Movarounnahrning mashhur shaharlaridan biri bo\u02bblib, u yerdan islomning turli ilmlarini o\u02bbzida mujassam etgan zabardast olimlar yetishib chiqqan. Nasaf shahri o\u02bbzining faqihlari bilan ko\u02bbproq shuhrat topgan. Ulardan Abu Muti\u02bc Makhul Nasafiy (vaf. 318\/930), Abu Ali Husayn Nasafiy (vaf. 424\/1034), Najmuddin Abu Hafs Umar Nasafiy (1070-1143), Abulfazl Muhammad Burhon Nasafiy (600-679\/1201-1281)ni aytish mumkin [20].<\/span><\/p>\n

Nasaf vohasida fiqh ilmi rivojida Bazdaviylar sulosasi vakillari ham muhim o\u02bbrin egallaydi. Bu avlodda bir necha faqihlar bo\u02bblib, ularning aksariyati qozilik va mudarrislik qilgan, din va davlat ishlarida katta mansablarni egallagan. Sulolaning eng yirik namoyandasi \u2013 \u201cFaxrul islom\u201d nomi bilan mashhur bo\u02bblgan Abul Yusr Ali ibn Muhammad Bazdaviydir.<\/span><\/p>\n

Allomaning to\u02bbliq ismi Faxrul Islom Abul Yusr Abul Hasan Ali ibn Muhammad ibn Husayn ibn Abdulkarim ibn Muso ibn Iso ibn Mujohid Nasafiy Bazdaviy bo\u02bblib [12], hijriy 400-yil (1009-yilda) Nasaf yaqinidagi Bazda (Pazda) qo\u02bbrg\u02bbonida tug\u02bbilgan. Bazda manbalarda Nasafdan olti farsah uzoqlikdagi mustahkam bir qal\u02bca sifatida ta\u02bcriflanadi [15]. Allomaning otasi Samarqand va Buxoro shaharlarida qozilik vazifasida ishlagan, vazifasidan ozod etilgach, Bazdaga ko\u02bbchib kelgan va shu yerda muqim qolgan [9]. Hijriy 482-yil rajab oyida (1089-yil) Keshda vafot etib, Samarqandning Chokardiza qabristoniga dafn etilgan.<\/span><\/p>\n

Alloma haqida taniqli arab tarixchisi Shamsiddin Zahabiy (1274-1347) \u201cSiyaru a\u02bclamin nubalo\u201d asarida: \u201cFaxrul islom Bazdaviy Imomi A\u02bczam Abu Hanifa mazhabida o\u02bbz tariqatiga ega bo\u02bblgan alloma\u201d, deb yozgan [10] bo\u02bblsa, tarixchi Sam\u02bconiy (1113-1167) \u201cFaxrul islom Bazdaviy hanafiy mazhabining Movarounnahrdagi shayxi bo\u02bblgan\u201d, deb ta\u02bckidlagan [26].<\/span><\/p>\n

Alloma Movarounnahrning mashhur faqihi Shamsul a\u02bcimma as-Saraxsiy (1009 \u2013 1090) bilan bir davrda yashagan va do\u02bbst bo\u02bblgan. Muhammad Bazdaviy fiqh bo\u02bbyicha 6 ta asar yozgan va ko\u02bbplab shogirdlar tayyorlagan. Uning ustozi mashhur alloma Abdulaziz Halvoniy (vaf. 455\/1069) bo\u02bblib, fiqhga oid islom olamida katta shuhrat qozongan \u201cAl-Mabsut\u201d (Keng qamrovli) asarining muallifidir [16].<\/span><\/p>\n

Muhammad Bazdaviyning \u201cKanz al-usul ila ma\u02bcrifat al-usul\u201d (\u201cUsul ilmiga yetishish ganjinasi\u201d) asari \u201cUsul al-Bazdaviy\u201d (\u201cBazdaviy usuli\u201d), \u201cAl-Usul\u201d (\u201cAsoslar\u201d), \u201cKitobul kabir fiy usul al-fiqh\u201d (\u201cUsul ilmidagi katta kitob\u201d) kabi nomlar bilan ham mashhur bo\u02bblgan [4]. Ushbu asar islom qonunchiligi asoslari haqida yozilgan bo\u02bblib, unga ko\u02bbplab sharh bitilgan. Shu tufayli alloma \u201cFaqihu Movarounnahr\u201d (\u201cMovarounnahr faqihi\u201d) va \u201cUstoz al-aimma\u201d (\u201cImomlar ustozi\u201d) nomlariga sazovor bo\u02bblgan. Alloma fiqhning furu\u02bc va usul yo\u02bbnalishida ilmiy faoliyat olib borgan va shu mavzuda qo\u02bbllanma asarlar yozgani uchun \u201cal-usuliy\u201d nomi bilan tanilgan [11].<\/span><\/p>\n

\u201cUsul al-Bazdaviy\u201d nodir masalalarni to\u02bbplagan ahamiyatli kitoblardan biridir. Ulamo va tolibi ilmlar bu kitobni e\u02bczozlab o\u02bbrgangan. Mullo kotib Chalabiy o\u02bbz kitobida ushbu asarning o\u02bbndan ortiq sharhini zikr qiladi. Imom Alouddin Abdulaziz ibn Ahmad Buxoriy (vaf. 730\/1330)ning \u201cKashful asror\u201d kitobi \u201cUsul al-Bazdaviy\u201d sharhlari orasida eng mo\u02bbtabari hisoblangan [24]. Bu kitob Qohira va Istanbul shaharlarida nashr qilingan [22].<\/span><\/p>\n

Muhim manba sifatida Bazdaviy asari qo\u02bblyozmalari jahonning turli mamlakatlarida saqlanadi. Nemis sharqshunos olimi Karl Brokkelman \u201cUsul al-Bazdaviy\u201dning qo\u02bblyozma nusxalari Berlin, London, Parij, Dehli, Sankt-Peterburg, Peshovar, Qohira, Tunis, Istanbul kabi shaharlarda saqlanishi haqidagi ma\u02bclumotlarni keltiradi [9].<\/span><\/p>\n

Bundan tashqari, Bazdaviy fiqh ilmiga oid \u201cKitob al-mabsut\u201d, \u201cRisola fi qiro\u02bcat al-musolli\u201d, Muhammad ibn Hasan Shayboniyning (709 \u2013 805) \u201cAl-Jomi\u02bc as-sag\u02bbir\u201d asariga yozgan \u201cSharh al-jomi\u02bc as-sag\u02bbir\u201d nomli shahri, shuningdek, \u201cAz-Ziyodot\u201d, \u201cZiyodot az-ziyodot\u201d asarlarini yozgan. Shuningdek, ayrim manbalarda allomaning \u201cG\u02bbino\u02bc al-Fuqaho\u201d va \u201cSharh al-jomi\u02bc al-kabir\u201d kabi asarlari borligi haqida ham ma\u02bclumot berilsa-da, ular bizgacha yetib kelmagan [9].<\/span><\/p>\n

Bazdaviylar oilasining yana bir vakili, Muhammad Bazdaviyning ukasi Abul Yusr Muhammad Bazdaviy ham taniqli faqih bo\u02bblib, \u201cAl-Qozi as-sadr\u201d (\u201cQozilar peshvosi\u201d) nomi bilan tanilgan. Buxoroda imlo va fiqhdan dars bergan [2]. Bazdaviylar sulolasidan yana Abul Ma\u02bcoliy Ahmad Bazdaviy (481-542\/1088-1147) va Abu Sobit ibn Ali Bazdaviy (470-557\/1077-1161) kabi faqihlar yetishib chiqqan [17].<\/span><\/p>\n

Xulosa qilganda, o\u02bbrta asrlarda Nasaf vohasi allomalari fiqhiy yo\u02bbnalishda samarali faoliyat olib borib, o\u02bbz asarlari orqali muhim masalalarga yechim topishga hissa qo\u02bbshgan. Bu allomalar qatorida Bazdaviylar sulolasiga mansub fiqh olimlarining ham o\u02bbrni katta bo\u02bblgan.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
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    ASILBEK XO\u02bbJAYOROV,<\/span><\/strong><\/div>\n
    Osiyo texnologiyalar universiteti o\u02bbqituvchisi,<\/span><\/strong><\/div>\n
    mustaqil tadqiqotchi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Islom dini tarqalishi jarayonida turli din va mahalliy urf-odatlarga duch kelishi natijasida VIII \u2013 IX asrlarda islom huquqshunosligi \u2013 fiqh maktablari yuzaga keldi. Fiqh ilmi musulmon huquqshunosligi va shariat qonun-qoidalarini ishlab chiqish bilan shug\u02bbullanuvchi soha bo\u02bblgani uchun diniy ilmlar qatoriga kiritilgan. Fiqh atamasi arab tilida \u201cbilmoq\u201d, \u201ctushunmoq\u201d yoki \u201ctopmoq\u201d degan ma\u02bcnoni anglatadi. Fiqh \u2013 islomiy …<\/p>\n","protected":false},"author":1,"featured_media":36189,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nNASAF FIQH MAKTABI VA BAZDAVIY ALLOMALAR FIQHIY MEROSI (IX \u2013 XII ASRLAR) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"NASAF FIQH MAKTABI VA BAZDAVIY ALLOMALAR FIQHIY MEROSI (IX \u2013 XII ASRLAR)\" \/>\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=36188&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"NASAF FIQH MAKTABI VA BAZDAVIY ALLOMALAR FIQHIY MEROSI (IX \u2013 XII ASRLAR) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"NASAF FIQH MAKTABI VA BAZDAVIY ALLOMALAR FIQHIY MEROSI (IX \u2013 XII ASRLAR)\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=36188&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=\"2024-07-04T03:00:10+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2024\/07\/bazdaviy.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"330\" \/>\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=36188&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=36188&lang=oz\",\"name\":\"NASAF FIQH MAKTABI VA BAZDAVIY ALLOMALAR FIQHIY MEROSI (IX \u2013 XII ASRLAR) - 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