{"id":39695,"date":"2025-01-17T11:47:06","date_gmt":"2025-01-17T06:47:06","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=39695"},"modified":"2025-01-15T11:49:22","modified_gmt":"2025-01-15T06:49:22","slug":"hadis-ilmining-ibn-hibbon-davrigacha-rivojlanish-bosqichlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=39695&lang=oz","title":{"rendered":"HADIS ILMINING IBN HIBBON DAVRIGACHA RIVOJLANISH BOSQICHLARI"},"content":{"rendered":"

Hadislar islomning Qur\u02bconi karimdan keyingi manbasi hisoblanadi. Avvaliga hadislarning Qur\u02bconi karim bilan aralashib ketishining oldini olish uchun uni ommaviy yozishdan qaytarilgan. Hadislar yozilishining boshlanishi va taraqqiy etishi jarayoni haqida ma\u02bclumotga ega bo\u02bblishimiz mazkur sohaning IX asrga kelib, qanday holatga kelganini anglashimizga yordam beradi.<\/span><\/p>\n

Hadis ilmining yozib boshlanishi va taraqqiy etishi bo\u02bbyicha bir qancha olimlar tadqiqot olib borgan. Shunday olimlardan biri Fuod Sezgin [14] bo\u02bblib, u o\u02bbz tadqiqotlarida ummaviylar va abbosiylar davridagi roviy va muhaddislarning qisqacha tarjimayi holi, sa\u02bcy-harakatlari va yozgan asarlariga katta ahamiyat bergan. Shuningdek, muallif roviy va muhaddislarga oid qo\u02bblyozma manbalarning qayerda saqlanayotgani haqida ham ma\u02bclumot keltirgan. Bu borada izlanish olib borgan Doktor Muhammad ibn Matar Zahroniy [5] esa sahobalar davridan boshlab IX\/XV asrgacha bo\u02bblgan hadislarning yozilishi va tamoyillarini misollar bilan yoritib bergan. U o\u02bbz tadqiqotlarida hadislarning qayd etib borilgani va sahifa hamda kitoblar yozilganiga urg\u02bbu bergan. Qolaversa, yozilgan asarlar ahamiyati va ularga yozilgan sharhlarga alohida e\u02bctibor qaratgan.<\/span><\/p>\n

Bundan tashqari, doktor Muhammad Mustafo A\u02bczamiy [10] ham bu borada bir qancha ishlarni amalga oshirgan. Jumladan, olim Nabiy sollallohu alayhi vasallam davridan II\/VIII asr yarmigacha bo\u02bblgan hadislarni yozib borgan sahoba va tobeinlarni alfavit shaklida keltirib, ularning yashagan davri, kimlardan rivoyat qilgani va ulardan kim rivoyat qilganiga ko\u02bbproq to\u02bbxtalgan. Boshqa bir tadqiqotchi Doktor Akram Ziyo Umariy [2] esa \u201cBuhusun fi tarixis sunnatil musharrifa\u201d nomli kitobining \u201cHadisning yozilishi\u201d bobida Rasululloh sollallohu alayhi vasallam zamonlaridan III\/IX asrgacha bo\u02bblgan davrda roviy va muhaddislar tomonidan yozilgan bitik va sahifalar, shuningdek, mashhur hadis kitoblari haqida ma\u02bclumot keltirgan. Shuni alohida ta\u02bckidlash lozimki, shu kunga qadar aksariyat hollarda, hadis ilmi yozilishining rivojlanish bosqichlari haqida faqatgina arab olimlari tomonidan tadqiqot olib borilganini ko\u02bbrishimiz mumkin. Yurtimiz olimlari tomonidan esa bu borada amalga oshirilgan ishlar yetarli emas. Shu sababli, bugungi kunda yurtimiz olimlari tomonidan Ibn Hibbongacha bo\u02bblgan davrda hadis ilmining yozilishi jarayonini o\u02bbrganish dolzarb ilmiy ahamiyatga ega bo\u02bblib, bu, o\u02bbz navbatida, mazkur sohada amalga oshirilayotgan tadqiqot ishlariga o\u02bbzining ijobiy ta\u02bcsirini ko\u02bbrsatadi.<\/span><\/p>\n

Ma\u02bclumki, sahobalar Payg\u02bbambar sollallohu alayhi vasallamning hayotlik davrlarida yaqin ko\u02bbmakdosh bo\u02bblgan. Vafotlaridan keyin yo\u02bbllarini mahkam tutib, himoya qilgan. Bu muborak avlodning sa\u02bcy-harakatlari sunnatni yozib, asrab-avaylash va ummatga yetkazishda birinchi asos bo\u02bblgan. Ular dinni yoyish, e\u02bctiqodni mustahkamlash va sunnatni barcha nopok narsalardan himoya qilishda bayroqdorlik vazifasini o\u02bbtagan.<\/span><\/p>\n

Sahobalarning sunnatni himoya qilish va saqlash yo\u02bblidagi sa\u02bcy-harakatlari bir necha tamoyilni o\u02bbz ichiga olgan.<\/span><\/p>\n

Dastlabki tamoyil shuki, hadis yodlashga undash va yod olingan hadisga qat\u02bciy rioya qilish. Sahobalarning aksariyati shogirdlariga yod olish chog\u02bbida hadislarni yozib olishni buyurar, so\u02bbng sahifaga ishonib qolmasligi uchun yozganlarini o\u02bbchirtirar va yodda saqlashni amr etardi.\u00a0\u00a0<\/span><\/p>\n

Xatib Bag\u02bbdodiy: \u201cSalaflar hadisni yod olishda avval uni yozib olib, kitobatidan o\u02bbrganib, foydalanar, o\u02bbzlashtirib bo\u02bblgach, sahifaga tayanib qolishdan xavfsirab, yozganlarini o\u02bbchirib tashlar edi. Chunki bu yodlash darajasining pasayishiga, yod olinganlarga nisbatan kam diqqat-e\u02bctibor berilishiga olib keladi\u201d [17:62-63], degan.<\/span><\/p>\n

Ikkinchi tamoyil sunnatni bir-biriga yozishish bo\u02bblgan.<\/span><\/p>\n

Xususan, Usayd ibn Huzayr Ansoriy Payg\u02bbambarimiz sollallohu alayhi vasallamning bir qancha hadislarini yozgan. Vaqti kelib, Abu Bakr, Umar va Usmon shular bilan hukm chiqargan va uni Marvon ibn Hakamga yuborgan [3: 226].<\/span><\/p>\n

Jobir ibn Samura Rasululloh sollallohu alayhi vasallamning ba\u02bczi hadislarini kitobat qilib, talabiga ko\u02bbra, Omir ibn Sa\u02bcd ibn Abu Vaqqosga jo\u02bbnatgan [4:89; 9:883]. Bu haqda ko\u02bbplab misol keltirish mumkin. Mavzu cho\u02bbzilmasligi uchun qisqacha keltirdik.<\/span><\/p>\n

Keyingi tamoyil sahobalar shogirdlarini hadislarni yozma ravishda qayd etib borishga undagan. Shu orqali kelajak avlodlar uchun muhim manbalar hosil bo\u02bblishiga xizmat qilgan.<\/span><\/p>\n

Bu xususda Anas ibn Molik Ansoriyni misol keltirish mumkin. U farzandlarini ilmni yozib borishga undab: \u201cEy o\u02bbg\u02bbillarim, ilmni yozish bilan bog\u02bblab qo\u02bbying\u201d, der edi. Anas ibn Molikning: \u201cBiz ilmini yozib bormagan kishining ilmini ilm deb hisoblamas edik\u201d, degan so\u02bbzlari mashhurdir [6:16; 17:122-141].<\/span><\/p>\n

Hadisni sahifalarga yozish va ustoz-shogird orasida naql qilish, sahobalar orasida hukm surgan yana bir tamoyildir.<\/span><\/p>\n

Ular qoldirgan sahifalar II-III\/VIII-IX asrlarda yozilgan \u201cJome\u02bc\u201d, \u201cMusnad\u201d, \u201cSunan\u201d va boshqa tasnifdagi asarlar uchun o\u02bbta muhim va aniq manba bo\u02bblib xizmat qilgan. Quyida shunday sahifalarning ayrimlariga to\u02bbxtalib o\u02bbtamiz.<\/span><\/p>\n

Abu Bakr Siddiqning sahifasi. Unda zakotning farzlari haqida hujjatlar kelgan.<\/span><\/p>\n

Anas ibn Molikdan quyidagi rivoyat bor: \u201cAbu Bakr Siddiq uni zakot yig\u02bbuvchi qilib yuborganida, zakotning farzlari haqida maktub yozib bergan. Maktubda, jumladan, Rasululloh sollallohu alayhi vasallamning uzuk (muhr)lari va: \u201cBu Rasululloh sollallohu alayhi vasallamning musulmonlarga farz qilgan va Alloh O\u02bbz Rasuliga amr qilgan farz zakotdir…\u201d deyilgan\u201d [13:361-362].<\/span><\/p>\n

Shuningdek, \u201cAli ibn Abu Tolibning sahifasi\u201d, \u201cAbdulloh ibn Amr ibn Osning sahifasi\u201d, \u201cAbdulloh ibn Abu Avfoning sahifasi\u201d. \u201cAbu Muso Ash\u02bcariyning sahifasi\u201d, \u201cJobir ibn Abdullohning sahifasi\u201d [7:11; 18:35-36] va boshqa \u201cSahifalar\u201d.<\/span><\/p>\n

Shunday qilib, sahobalar keyingi ummatga o\u02bbz hifz va qaydlari orqali o\u02bbta muhim xabarlar, dinimiz tayanchi bo\u02bblgan hadisi shariflarni meros qoldirgan.<\/span><\/p>\n

Keyingi avlod tobeinlar bo\u02bblib, ular nafaqat sunnatni, balki butun dinni sahobai kiromlardan o\u02bbrgandi. Ustozlaridan keyin risolatni insoniyatga yetkazishni o\u02bbz zimmasiga oldi va bu vazifani nihoyatda ehtiyotkorligu omonatdorlik bilan bajardi. Chunki bu davrda fitnalar avj oldi, adashgan firqalar ko\u02bbpaydi va har xil bid\u02bcatlar urchiy boshladi. Shu bilan birga, inson o\u02bbz fe\u02bcli (xatti-harakati)ning yaratuvchisi deydigan qadariylar, aqlga tayanib Qur\u02bcon va sunnatni \u201ctanqid\u201d qilgan jahmiylar, \u00a0sunnatni inkor qilgan rofiziylar, aql-idrokni aqidaning asosi deb e\u02bctirof etgan, o\u02bbzini tavhid va adolat tarafdori, deb bilgan mo\u02bbtaziliylar kabi buzg\u02bbunchi oqimlar paydo bo\u02bbla boshladi.<\/span><\/p>\n

Tobeinlar sahobalardan keyingi eng yaxshi avlod bo\u02bblgan. Ular Qur\u02bcon va sunnatni ularni buzib talqin qilgan dushmanlardan asrab-avaylash,\u00a0 odamlarga omonatni to\u02bbliq yetkazishga nihoyatda qattiq e\u02bctibor qaratgan.<\/span><\/p>\n

Tobeinlarning sunnatni muhofaza qilishi yo\u02bblidagi sa\u02bcy-harakatlariga kelsak, dastlabki tamoyil shuki, tobeinlar odamlarni sunnatga amal qilishga, yodlashga, yozib olishga, rivoyati va tinglanishida bardavom bo\u02bblishga undagan. Bu vazifalarni bajarishda sunnatni yozib olishga ustuvor ahamiyat berilgan.<\/span><\/p>\n

Imom Omir Sha\u02bcbiy bunday degan: \u201cBiror narsani eshitsangiz, devorga bo\u02bblsa ham yozib qo\u02bbying. Shu sizga sahifadagi holatidan ko\u02bbra yaxshiroqdir. Bir kun kelib, o\u02bbzingizga kerak bo\u02bblishi muqarrar\u201d [17:128].<\/span><\/p>\n

Hasan Basriy: \u201cIlm kitob ichida qolib ketmasligi darkor. Biz uni o\u02bbrganishimiz juda ham zarur. Bunda esa, yozuv alohida ahamiyatga ega. Yozuv bilan ilm mustahkamlanadi\u201d [17:128], deb yanada aniqroq bayon qilgan.<\/span><\/p>\n

Keyingi tamoyil sunnatni bevosita sahifalarga yozishdir. Hadis yozish sahobalar davridagidan ko\u02bbra, tobeinlar asrida kengroq miqyosda tarqalgan. Chunki kitobat o\u02bbsha paytda islom shaharlarida ko\u02bbpayib, ilm halqalarining ajralmas qismiga aylangan.<\/span><\/p>\n

Ilm yozilishining keng ko\u02bblamda yoyilishiga quyidagilar sabab bo\u02bblgan bo\u02bblishi mumkin: rivoyatlarning katta miqdorda tarqalishi, sanadlarning uzun bo\u02bblib ketgani, roviylarning ism, kunya va nasl-nasablari nihoyatda ko\u02bbpligi.<\/span><\/p>\n

Keyingi sabab sunnat hofizlari bo\u02bblgan sahoba va katta tobeinlardan ko\u02bbpchiligining vafot etishidir. Ularning ketishi bilan sunnatning ko\u02bbpi yo\u02bbqolishidan xavotirlar kuchaygan.<\/span><\/p>\n

Ayni paytda odamlar orasida yozishning tarqalishi tufayli yodlash malakasi avvalgilardan ko\u02bbra zaiflashib bormoqda edi. Shu bilan birga, fiqh, aqida kabi ilmlarda har xil yo\u02bbnalishlar ko\u02bbpayib ketayotgandi.<\/span><\/p>\n

Ta\u02bckidlanganidek, turli bid\u02bcatlar ham urchib boshlagan edi. Havoyi nafs yo\u02bblida o\u02bbzini olim deb da\u02bcvo qiluvchilar safi kengaygandan kengaygan, tarqalayotgan son-sanoqsiz yolg\u02bbonlarni jilovlab bo\u02bblmay qolgan edi.<\/span><\/p>\n

Tobeinlar sunnatni uni yodda saqlash va unga g\u02bbayri narsalarning kirishini oldini olish uchun ham yozishga kirishgan.<\/span><\/p>\n

O\u02bbsha davrda bir qancha sahifalar yozilgan. Jumladan, quyidagilarni sanab o\u02bbtish mumkin.<\/span><\/p>\n

Ibn Abbosning shogirdi Said ibn Jubayrning sahifa yoki sahifalari. Bashir ibn Nahikning Abu Hurayra va boshqalardan yozgan sahifasi [8:138]. Ibn Abbosning shogirdi Mujohid ibn Jabrning sahifalari. Abu Yahyo Kinosiy: \u201cMujohid meni xonasiga olib borib, yozganlarini chiqarardi. Men undan ko\u02bbchirib olardim\u201d, degan [17:135]. Jobir ibn Abdullohning shogirdi Abu Zubayr Muhammad ibn Muslim Tadrus Makkiyning sahifasi [11:203]. Zayd ibn Abu Unaysa Ruhoviyning sahifasi [15:160]. Abu Qilobaning sahifasi [11:144]. Ayyub ibn Abu Tamiyma Sijistoniyning sahifasi [15:161]. Hishom ibn Urva ibn Zubayrning sahifasi [15: 162].<\/span><\/p>\n

II-III\/VIII-IX asrlarda yozilgan mana shunday sahifalar sahobalarning sahifalaridan keyingi asosiy manbaga aylangan.<\/span><\/p>\n

Yana bir tamoyil Umar ibn Abdulaziz va Muhammad ibn Shihob Zuhriyning sunnatni yozishdagi sa\u02bcy-harakatlaridir. Ular sunnatni tarqatish va bid\u02bcatni yo\u02bbqotish borasida nazariy va amaliy faoliyat olib borgan. Hadislarni yozib, to\u02bbplam tuzish rasmiy ravishda xalifa Umar ibn Abdulazizning amridan keyin keng tus olgan.\u00a0<\/span><\/p>\n

Imom Buxoriy o\u02bbz \u201cSahihi\u201dda Abdulloh ibn Dinordan bunday rivoyat qiladi: \u201cUmar ibn Abdulaziz Abu Bakr ibn Hazmga maktub yozdi: \u201cQara, Rasululloh sollallohu alayhi vasallamning hadislaridan nima bo\u02bblsa, shuni yoz. Chunki men ilmning yo\u02bbqolib bitishidan, ulamolarning vafot etib ketishidan qo\u02bbrqayapman. Nabiy sollallohu alayhi vasallamning hadislarinigina qabul qil. Ilmni keng yoyinglar, (ilmiy) majlislar quringlar, toki bilmaydiganlar bilimli qilinsin. Chunki ilm sir tutilmas ekan, yo\u02bbq bo\u02bblib ketmaydi\u201d [12:197].<\/span><\/p>\n

Ibn Shihob Zuhriy eslaydi: \u201cUmar ibn Abdulaziz bizga sunnatlarni yig\u02bbishni buyurdi, ularni daftarlarga yozdik. So\u02bbng o\u02bbzi hukmronlik qilgan har bir hududga daftar yubordi\u201d [20:76].<\/span><\/p>\n

Imom Molik: \u201cIlmni birinchi bo\u02bblib yozgan Ibn Shihob Zuhriydir\u201d, degan [17:135].<\/span><\/p>\n

Yuqoridagi omillar tufayli tobeinlar davrida sunnatni o\u02bbrganish va kitobatning o\u02bbziga xos jihati hamda shartlari paydo bo\u02bbldi. Albatta, bunda hadis roviylarining holati, xabarlarning naql qilinishi va ishonchli bo\u02bblmaganlarini muomalaga kiritmaslik kabi masalalar ustuvorlik kasb etgan.<\/span><\/p>\n

Binobarin, tobeinlar davrida shu tariqa hadislar yozilib, majmualari va to\u02bbplamlari tuzilgan. Shu asrda hadislarni yozib olish, kitobat qilib, tarqatishga davlat siyosati darajasida ahamiyat berish boshlangan.<\/span><\/p>\n

II\/VIII asr ikki avlod davrini o\u02bbz ichiga oladi. Birinchisi 140\/757-yildan keyin yashagan kichik tobeinlardir. Ikkinchisi esa, ummatga sunnatni rivoyat va dinni naql qilgan uchinchi halqa tabaa tobeinlardir. Mana shu avlod bid\u02bcat va havoi nafs yo\u02bblida o\u02bbzini olim hisoblaganlarni fosh etib, islom sivilizatsiyasining rivojlanish jarayoniga katta ta\u02bcsir ko\u02bbrsatgan. Shu asr o\u02bbrtalarida sunnat va roviylarga qarshi chiqqan bid\u02bcatchi zindiqlar eng yuqori cho\u02bbqqiga chiqqandi. Bu avlod o\u02bbshalarning yolg\u02bbon to\u02bbqimalarini ajratib, dinni himoya qilgan. Hatto, xalifa Mahdiy Muhammad ibn Abdulloh Mansur (744-785) [16:221] o\u02bbz odamlaridan birini ularning xabarlarini kuzatish uchun xufya tarzda zindiqlar orasiga kiritgan. Lekin ular shunchalik ko\u02bbpaygan ediki, hatto kuzatishga tayinlangan odam ham pirovardida bid\u02bcatchi zindiq bo\u02bblib chiqardi.<\/span><\/p>\n

Mana shunday tubanlik davrida bu avlodning ulamolari bulg\u02bbangan har bir narsadan sunnatni himoya qilishda faollik ko\u02bbrsatgan. Shuningdek, sunnatni keng qamrovli tartiblash va bo\u02bblimlarga ajratishni boshlagan. Hadislarni tekshiruvlardan o\u02bbtkazib, qog\u02bbozlarga bitib jamlagan. Garchi, sanadni surishtirish sahobalar asrining oxiri va katta tobeinlar davrida boshlangan bo\u02bblsa-da, \u201cilmi rijol\u201d (roviylarni bilish ilmi) ayni shu paytda rivojlangan. Bu avlod hadislarni bob va fasllarga ajratib, tartibga solishda kashshof bo\u02bblgani kabi ilmi rijolni tasnif etishda ham peshqadam bo\u02bblgan. Roviylar tarixi haqida ham yozish boshlangan. Shu bitiklarni birinchilardan bo\u02bblib Lays ibn Sa\u02bcd (vaf.174\/790), Abdulloh ibn Muborak (vaf.181\/797), Zamra ibn Robia (vaf. 202\/817), Fazl ibn Dukayn (vaf. 218\/833) kabi allomalar tasnif etgan [10:88].<\/span><\/p>\n

Shu avlod vakillari roviylarning buyuk bilimdonlari bo\u02bblib, sunnat ilmlarining asoschilari hisoblanadi. Molik (vaf. 179\/797), Shofe\u02bciy (vaf. 204\/820), Savriy (vaf. 161\/778), Avzoiy (vaf. 157\/774), Shu\u02bcba (vaf. 160\/777), Ibn Muborak, Ibrohim Fazoriy (vaf. 188\/804), Ibn Uyayna (vaf. 198\/814), Ibn Mahdiy (vaf. 198\/814), Vaki\u02bc (vaf. 196\/812) [1:10] kabi allomalar shular jumlasiga kiradi.<\/span><\/p>\n

Ushbu asrdagi hadislarning yozilishini uch shaklga bo\u02bblib o\u02bbrganish mumkin. Birinchisida yozishning rivojlanishi bo\u02bblib, bunda hadislarning tasnifida tartiblash va boblarga ajratish ustuvor bo\u02bblgan. Shuningdek, bu davrda yozilgan kitoblarda Rasululloh sollallohu alayhi vasallamning hadislari bilan bir qatorda, sahobalarning so\u02bbzlari va tobeinlarning fatvolari ham jamlangan. Bundan avvalgi sahifalarda faqat nabaviy hadislar bo\u02bblgan, xolos.<\/span><\/p>\n

Bu asrdagi yozish usuli shundan iborat bo\u02bblganki, bir-biriga mutanosib hadislar bitta umumiy bobga jamlangan, so\u02bbng kitobga tartib bilan joylangan. Asarlarning asosi sahoba va tobeinlar davridagi sahifalarga yozilgan hadislardan, shuningdek, sahobalarning og\u02bbizdan-og\u02bbizga o\u02bbtib kelgan so\u02bbzlari, tobeinlarning fatvolaridan tashkil topgan. Bu bitiklar \u201cmuvatto\u201d, \u201cmusannaf\u201d, \u201cjome\u02bc\u201d, \u201csunan\u201d kabi kategoriyalarga bo\u02bblingan.<\/span><\/p>\n

Ikkinchi o\u02bbrganiladigan jihati hadis asarlarini tasnif etgan mashhur allomalar bo\u02bblib, ayrimlarining nomlari yuqorida keltirildi.<\/span><\/p>\n

Uchinchisi shu davrda tasnif etilgan har xil asarlarni qisqacha o\u02bbrganishdan iboratdir. Namuna sifatida Imom Molikning \u201cMuvatto\u201dsini olsak. O\u02bbz zamonasining imomi bo\u02bblgan Abu Abdulloh Molik ibn Anas Asbahiyni tarixchi Imom Zahabiy hofiz, imom, ummat faqihi va shayxulislom [18:154] kabi sifatlar bilan ulug\u02bblagan.<\/span><\/p>\n

Imom Shofe\u02bciy: \u201cMuvatto\u201d Allohning Kitobidan keyingi eng sahih asar\u201d, degan. Allohning Kitobidan keyingi eng sahih kitoblar Imom Buxoriy va Imom Muslimning \u201cSahih\u201dlari ekani haqidagi keyingi ulamolarning so\u02bbzlari bilan bu gap o\u02bbrtasida hech qanday ziddiyat yo\u02bbq, albatta. Chunki Imom Shofe\u02bciyning so\u02bbzi \u201cSahihul Buxoriy\u201d va \u201cSahihi Muslim\u201d vujudga kelishidan oldin aytilgan.<\/span><\/p>\n

Shunday qilib, II\/VIII asrda hadis kitoblari yozilib, hadis to\u02bbplamlari tuzilgan. Shuningdek, hadis ilmlari shariatning qimmatli manbasiga aylangan.<\/span><\/p>\n

III\/IX asr umum islom ilmlari, xususan, nabaviy sunnati ilmlarining gullab-yashnagan davri hisoblanadi. Bu davrda ilm talabida safar qilish va hadis roviylarini o\u02bbrganish ilmi faollashib, hadislarni yozib borish yanada kengaydi. Ummat suyangan va islom manbalari deb e\u02bctibor berilgan \u201cmusnad\u201d, olti sahih kitoblar turkumiga kiruvchi \u201csihoh\u201d va \u201csunan\u201d asarlari yuzaga keldi.<\/span><\/p>\n

Bu asrda hadis ilmi, jarh va ta\u02bcdil (roviylarning ishonchli va ishonchsizligini o\u02bbrganuvchi ilm) asoschilari bo\u02bblgan Ahmad ibn Hanbal, Is\u02bchoq ibn Rohavayh, Ali ibn Madaniy, Yahyo ibn Main, Muhammad ibn Muslim ibn Vora, Imom Dorimiy, Imom Buxoriy, Imom Muslim, Abu Zar\u02bca, Abu Hotim Roziyon kabi ko\u02bbplab hadis hofizlari va daho allomalar yetishib chiqqan.<\/span><\/p>\n

Bu allomalar qo\u02bblida \u201caqida kitoblari\u201d nomi bilan tanilgan yangi kitobat turi paydo bo\u02bblgan. U aqidaga bog\u02bbliq Qur\u02bcon va sunnat matnlarini birlashtirgan. Bu matnlarni tushunishda sahoba va tobeinlarning yondashuvini va havoi nafs yo\u02bblida o\u02bbzini olim hisoblaganlarga bo\u02bblgan munosabatni umumlashtirgan. Bularga Ahmad ibn Hanbal \u201csunnat\u201di, o\u02bbg\u02bbli Abdulloh \u201csunnat\u201di, Abu Nasr Marvaziy \u201csunnat\u201di va boshqa nomlar berilgan.<\/span><\/p>\n

Shuningdek, allomalarning kitoblarida bid\u02bcatchi va havoi nafs yo\u02bblida o\u02bbzini olim hisoblaganlarning pardalarini yirtish, sirlarini ochish, odamlarni ulardan ogoh etish va ularning xatarini ummatga bayon qilish uchun raddiya yo\u02bbli tutilgan.<\/span><\/p>\n

Abbosiylar davlati xalifalari Ma\u02bcmun, Mu\u02bctasim va Vosiq davrida mo\u02bbtazila va jahmiylar o\u02bbz rivojlanishining eng yuqori cho\u02bbqqisiga chiqqan. Ular qarashlari va aqidalari bilan xalifalikning markaziga kirib borgan. Shunda ummatning o\u02bbsha davrdagi buyuk allomalari sobit turib, raddiyalar bilan ularga javob qaytargan. Jumladan, Ahmad ibn Hanbalning \u201cAr-Raddu alal jahmiya\u201d, Usmon ibn Said Dorimiyning \u201cAr-Raddu alal jahmiya\u201d, \u201cAr-Raddu alo Bishril Marisil Mo\u02bbtaziliy\u201d, Imom Buxoriyning \u201cXalqu af\u02bcolil ibod\u201d kabi raddiyalari bitilgan [14:14-34].<\/span><\/p>\n

II\/VIII asrdagi kichik tobeinlarning hadislarni yozishdagi xizmati, yolg\u02bbondan ajratib himoya qilgani, ularni bob va fasllarga ajratib, tartibga solishda kashshof bo\u02bblgani kabi III\/IX asr avlodi ham sunnatga xizmat qilish, roviylarning ishonchli va ishonchsizligini aniqlashda, havoi nafs yo\u02bblida o\u02bbzlarini olim hisoblagan va bid\u02bcatchilarni bostirishda katta sa\u02bcy-harakat qilgan.<\/span><\/p>\n

Sunnatga xizmat qilishdagi bu sa\u02bcy-harakat, quyidagi yozilgan turli asarlarda namoyon bo\u02bblgan. Bular matn, ya\u02bcni musnad, sihoh, sunan kitoblari, turli mavzu va sohalardagi roviylarning holatini o\u02bbrganadigan asarlar, shuningdek, o\u02bbsha davrda ko\u02bbpaygan aqida kitoblaridan iboratdir.<\/span><\/p>\n

Adashgan firqalar va bid\u02bcatchilarni bostirish, ular bilan kurashish, sirlarini oshkor etish va odamlarni ularning yomonligidan ogohlantirishda ahli sunnaning imomlaridan biri Abu Abdulloh Ahmad ibn Hanbal katta xizmat ko\u02bbrsatgan. Allohning izni bilan uning va boshqa allomalarning sa\u02bcy-harakatlari sabab bid\u02bcat bostirilgan. Bid\u02bcatchilar mag\u02bblub bo\u02bblib, ortga qaytgan. Bu haqda Shamsiddin Zahabiy batafsil ma\u02bclumot bergan [19: 232-298].<\/span><\/p>\n

Bu asrda hadislarning yozilishi bir necha turga bo\u02bblingan. Birinchisi II\/VIII asrda Rasululloh sollallohu alayhi vasallamning hadislari sahobalarning so\u02bbzlari va tobeinlarning fatvolari bilan qo\u02bbshib yozilgan. III\/IX asrga kelib, Rasululloh sollallohu alayhi vasallamning hadislari boshqa so\u02bbzlardan ajratilgan.<\/span><\/p>\n

Ikkinchisi hadisning sahih va zaiflik darajasini ko\u02bbrsatishga e\u02bctibor qaratilgan.<\/span><\/p>\n

Uchinchisi, sunnatni yozish natijasida asarlarning xilma-xil turlari yaratilgan. Sunnatni yozishda asarlarning quyidagi turlari paydo bo\u02bblgan:<\/span><\/p>\n

Imom Ahmadning \u201cMusnad\u201di kabi sahobalarning alohida to\u02bbplangan hadislari. \u201cMusnad\u201d asarlar;<\/span><\/p>\n

\u201cOlti sahih kitoblar\u201d kabi Rasululloh sollallohu alayhi vasallamning hadislarini sahihligini aniqlab, bo\u02bblim va boblarga ajratib yozilgan \u201csahih\u201d va \u201csunan\u201d asarlar;<\/span><\/p>\n

Imom Shofe\u02bciyning \u201cIxtiloful hadis\u201d, Ali ibn Madaniyning \u201cIxtiloful hadis\u201d, Ibn Qutaybaning \u201cTa\u02bclif muxtalifil hadis\u201d kitoblari kabi \u201cmuxtaliful hadis\u201d, ya\u02bcni bir-biriga qarshi ma\u02bcnoli hadislar va ularning muammolari haqidagi asarlar.<\/span><\/p>\n

Shunday qilib, hijriy III asr hadis ilmining eng rivojlangan davriga aylangan. Bu muvaffaqiyatga erishishda yurtimizdan yetishib chiqqan Dorimiy, Buxoriy, Termiziy kabi buyuk allomalarning hissasi beqiyos bo\u02bblgan.\u00a0 Shu asrdan keyin kelgan muhaddislar asosan avvalgilar to\u02bbplagan hadislarni turli to\u02bbplamlarga jamlash, tartibga solish yoki ularga sharh yozish bilan shug\u02bbullangan.<\/span><\/p>\n

IV\/X asr umumislomiy, xususan, sunniy ilmlarni kitobga tushirishning oltin davri hisoblanadi. Shu asrda Imom Abu Hotim Muhammad ibn Hibbon yashab ijod qilgan. Alloma va shu davrdagi boshqa muhaddislar, tabiiyki, sunnat va uning ilmlariga xizmat qilishda o\u02bbzidan oldingilarga ergashgan. Shuning uchun ham ular sahih hadislarni taxrij qilishda ikki \u201cSahih\u201d, ya\u02bcni Imom Buxoriy va Imom Muslimning shoh asarlaridan foydalangan. Bunday taxrij asarlarga misol tariqasida \u201cSahihi Ibn Xuzayma\u201d, \u201cSahihi Ibn Hibbon\u201d, \u201cSahihi Ibn Sakan\u201d va \u201cMustadrakul Hokim\u201dni keltirish mumkin.<\/span><\/p>\n

Bu asarlarning darajasi haqida aytadigan bo\u02bblsak, \u201cSahihi ibn Xuzayma\u201d asari Buxoriy va Muslimning to\u02bbplamlaridan keyingi sahihlarning eng ishonchlisi hisoblanadi. Suyutiy bunday degan: \u201cSahihi ibn Xuzayma\u201d martabasi jihatidan \u201cSahih ibn Hibbon\u201ddan yuqori, chunki uning tadqiqi kuchlidir. U hadislarni sahihga ajratishda isnoddagi ozgina shubhali narsaga ham to\u02bbxtalgan\u201d [5:115]. Ba\u02bczilar \u201cSahih ibn Hibbon\u201d asarini \u201cSahihi ibn Xuzayma\u201ddan yuqori qo\u02bbygan. \u201cSahih ibn Hibbon\u201dni\u00a0 \u201ckutubi tis\u02bca\u201d (\u201cto\u02bbqqiz ishonchli kitob\u201d)ga kiritgan.<\/span><\/p>\n

Taxrij qilish deganda, hadisni rivoyat qilish \u2013 rivoyat qilganda ham dalil va mavzusi rivoyatlar zanjiri bilan keltirilgan asl manbalarda sahihlik darajasi va ma\u02bcnosini ko\u02bbrsatgan holda namoyon qilishdir. Yuqoridagi asarlarni ta\u02bclif etishda o\u02bbsha jihatlarga katta e\u02bctibor berilgan.<\/span><\/p>\n

Mashhur muhaddislar, ulamolar va ularning hayot yo\u02bbli, qoldirgan ilmiy merosi biz uchun nafaqat qimmatli manba, balki ilmning mashaqqatli yo\u02bblida qat\u02bciyat va shijoat bilan ishlash uchun ajoyib ibrat hamdir. Hadis ilmining fidoyilari qatorida Abu Hotim Muhammad ibn Hibbonning ham bu soha rivojiga qo\u02bbshgan hissasi behad kattadir.<\/span><\/p>\n

Hadis ilmining yozilishidan boshlab Ibn Hibbongacha, qolaversa, undan keyingi davrgacha bo\u02bblgan rivojlanish bosqichlarini diniy bilim yurtlarida darslik sifatida ta\u02bclim berish shu sohada ta\u02bclim olayotgan talabalar bilimini yanada chuqurlashtirishga xizmat qilishi mumkin.\u00a0<\/strong><\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR<\/strong>:<\/strong><\/span><\/div>\n
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    Akram Ziyo Umariy. Buhusun fi tarixis sunnatil musharrifa (Nashr etilgan joyi va nashriyoti ko\u02bbrsatilmagan). 1984.<\/span><\/div>\n<\/li>\n
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    Ahmad ibn Hanbal. Musnadi Ahmad. J.4. \u2013 Bayrut: Olamul kutub, 1998.<\/span><\/div>\n<\/li>\n
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    Ahmad ibn Hanbal. Musnadi Ahmad. J.5. Olamul kutub, 1998.<\/span><\/div>\n<\/li>\n
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    Jaloliddin Suyutiy. Tadribur roviy. J. 1. \u2013 Ar-Riyod: Maktabatul kavsar.<\/span><\/div>\n<\/li>\n
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    Ibn Sa\u02bcd. Tabqotul kubro. J.7. \u2013 Bayrut: Dorul kutubil ilmiya, 1990.<\/span><\/div>\n<\/li>\n
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    Ibn Hibbon. Mashohir ulamoil amsor. \u2013 Bayrut: Dorul kutubil ilmiya, 1959.<\/span><\/div>\n<\/li>\n
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    Imom Dorimiy. Sunani Dorimiy. 1. \u2013 Bayrut: Dorul kitobil arabiy, 1987.<\/span><\/div>\n<\/li>\n
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    Muslim ibn Hajjoj. Sahihi Muslim. J.2. \u2013 Ar-Riyod: Doru Tayyiba, 2006.<\/span><\/div>\n<\/li>\n
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    Muhammad Matar Zahroniy. Tadvinus sunnatin nabaviya. \u2013 Ar-Riyod: Dorul hijra, 1996.<\/span><\/div>\n<\/li>\n
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    Muhammad Mustafo A\u02bczamiy. Dirosotun fil hadisin nabaviyi va tarixu tadvinih. J.1. \u2013 Bayrut: Al-Maktabul islomiy, 1980.<\/span><\/div>\n<\/li>\n
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    Oltin silsila. Sahihul Buxoriy. J.1. \u2013 T.: Hilol-Nashr, 2018.<\/span><\/div>\n<\/li>\n
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    Oltin silsila. Sahihul Buxoriy. J.2. \u2013 T.: Hilol-Nashr, 2018.<\/span><\/div>\n<\/li>\n
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    Robi\u02bc ibn Hodiy Umayr Madxaliy. Makonatu ahlul hadis. \u2013 Quvayt: Dorus salafiya, 1985.<\/span><\/div>\n<\/li>\n
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    Fuod Sezgin. Tarixut turosil arabiy. J.1. \u2013 Ar-Riyod: Jomi\u02bcatul imom Muhammad ibn Saud, 1991.<\/span><\/div>\n<\/li>\n
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    Xayriddin Zirikli. Al-A\u02bclom. J.6. \u2013 Bayrut: Dorul ilm lilmaloyin, 2002.<\/span><\/div>\n<\/li>\n
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    Xatib Bag\u02bbdodiy. Taqyidul ilm. \u2013 Qohira: Dorul istiqoma, 2008.<\/span><\/div>\n<\/li>\n
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    Shamsiddin Muhammad ibn Ahmad Zahabiy. Tazkiratul huffoz. J.1. \u2013Bayrut: Dorul kutubil ilmiya, 1998.<\/span><\/div>\n<\/li>\n
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    Shamsuddin Muhammad ibn Ahmad Zahabiy. Siyar a\u02bclomin nubalo. J. 11. \u2013 Bayrut: Muassasatur risola, 1996.<\/span><\/div>\n<\/li>\n
  20. \n
    Yusuf ibn Abdulbar Namiriy. Jomi\u02bc bayonil ilmi va fazlih. J.1. \u2013Bayrut: Dorul kutubil ilmiya, 1978.<\/span><\/div>\n<\/li>\n<\/ol>\n

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

    QODIRXON MAHMUDOV,<\/span><\/strong><\/div>\n
    Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Hadislar islomning Qur\u02bconi karimdan keyingi manbasi hisoblanadi. Avvaliga hadislarning Qur\u02bconi karim bilan aralashib ketishining oldini olish uchun uni ommaviy yozishdan qaytarilgan. Hadislar yozilishining boshlanishi va taraqqiy etishi jarayoni haqida ma\u02bclumotga ega bo\u02bblishimiz mazkur sohaning IX asrga kelib, qanday holatga kelganini anglashimizga yordam beradi. Hadis ilmining yozib boshlanishi va taraqqiy etishi bo\u02bbyicha bir qancha olimlar tadqiqot …<\/p>\n","protected":false},"author":1,"featured_media":39696,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[3500,3502,3508,3506,3498,3512,3510,3504],"yoast_head":"\nHADIS ILMINING IBN HIBBON DAVRIGACHA RIVOJLANISH BOSQICHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"HADIS ILMINING IBN HIBBON DAVRIGACHA RIVOJLANISH BOSQICHLARI\" \/>\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=39695&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"HADIS ILMINING IBN HIBBON DAVRIGACHA RIVOJLANISH BOSQICHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"HADIS ILMINING IBN HIBBON DAVRIGACHA RIVOJLANISH BOSQICHLARI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=39695&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=\"2025-01-17T06:47:06+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-01-15T06:49:22+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/01\/ibnhibbon1701.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"365\" \/>\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=39695&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=39695&lang=oz\",\"name\":\"HADIS ILMINING IBN HIBBON DAVRIGACHA RIVOJLANISH BOSQICHLARI - 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