{"id":39751,"date":"2025-01-20T09:25:44","date_gmt":"2025-01-20T04:25:44","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=39751"},"modified":"2025-01-20T09:34:43","modified_gmt":"2025-01-20T04:34:43","slug":"ixtilofli-hadislarning-anvar-shoh-kashmiriy-talqinidagi-yechimi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=39751&lang=oz","title":{"rendered":"IXTILOFLI HADISLARNING ANVAR SHOH KASHMIRIY TALQINIDAGI YECHIMI"},"content":{"rendered":"

Bugungi kunda ilm rivojlanib, bilim olish vositalari ko\u02bbpaydi, ulardan turli uslub va maqsadlarda foydalanish ham keng ommalashdi. Ushbu vositalardan ustozsiz, tushunib-tushunmay ma\u02bclumot olayotganlar ham ko\u02bbpayib ketdi. Xususan, diniy masalalarda, yanada aniqroq aytsak, aqidaviy va fiqhiy masalalarda boshqa mazhab yo oqimlar ma\u02bclumotlarini, dalil va hukmlarini o\u02bbqib, ko\u02bbr-ko\u02bbrona unga amal qilish anchagina xatarli ishlardan bo\u02bblib qoldi. Bunday masalalarni, albatta, aniq, ishonchli, sinalgan ustozlardan o\u02bbrganish kerak. Zero, diniy masalalarda adashish oqibatlari juda yomon ekanini ozgina islomdan xabari bor inson juda yaxshi biladi.<\/span><\/p>\n

Ixtilofli masalalarda adashishning oldini olish va u haqda aniq, ilmiy javob berish maqsadida islom ummati tan olgan ulamolar kitoblaridan dalil keltiramiz. Bunda o\u02bbtgan asr boshlarida yashagan alloma Anvar Shoh Kashmiriy (vaf. 1933)ning ixtilofli masalalarni qanday tushungani va ularga qay uslubda yechim izlaganini ko\u02bbrib o\u02bbtamiz. Hind o\u02bblkasida oxirgi uch-to\u02bbrt asrda yetishib chiqqan ko\u02bbpgina olimlarning islom ummati, islom dini, ilm-fan oldidagi yuksak xizmati barchaga ma\u02bclum. Shunday olimlardan biri Anvar Shoh Kashmiriy bo\u02bblib, bundan bir asr oldin Hindistonning Kashmir viloyatida yashab, ilmiy faoliyat olib borgan.\u00a0 Faqat o\u02bbz yurti uchun emas, balki butun islom olami uchun xizmati qadrli sanaladigan bu olim fiqh, kalom, hadis, tafsir kabi yo\u02bbnalishlarda ko\u02bbplab kitob yozgan. Kashmiriy \u201cAsrining mujaddidi\u201d, \u201cAsrining imomi\u201d kabi nomlar bilan mashhur bo\u02bblgan. Ushbu alloma \u201cSihohi sitta\u201dga kiradigan \u201cOlti sahih\u201d kitobni, jumladan, ikki buyuk muhaddis vatandoshimiz Imom Buxoriy va Imom Termiziyning hadis kitoblari \u2013\u201cSahihul Buxoriy\u201d va \u201cSunani Termiziy\u201dni atroflicha sharhlagan. Uning yozgan sharhlari bir tomondan hanafiy mazhabi, moturidiy aqidasi asosida ekani uchun, ikkinchi tomondan hadislarga xolis baho berishi, mazhablar o\u02bbrtasida ayirmachilik qilmasligi hamda boshqa mujtahid olimlar va ularning\u00a0 qarashlarini ham hurmat qilib yozilgani sababli boshqa sharh kitoblardan ajralib turadi.<\/span><\/p>\n

Alloma Kashmiriyning hanafiy-moturidiy mazhabini rivojlantirish uchun qilgan sa\u02bcy-harakatlarini o\u02bbrganish maqsadida quyidagi beshta fiqhiy masala misolida hadislarni qaysi uslublarda sharhlaganini va ular orqali mazhabini qanday asoslaganini tahlil qilamiz.<\/span><\/p>\n

Dastlab tahoratda boshga mas\u02bch tortish uchun olingan suv bilan quloqqa mas\u02bch tortish haqidagi hadislarni qanday sharhlaganini ko\u02bbrib chiqamiz. <\/em>Anvar Shoh Kashmiriyning hanafiylik mazhabini qo\u02bbllab-quvvatlashini ba\u02bczan bir qarashda kishi xayoliga kelmaydigan hadislarni dalil qilib keltirish bilan amalga oshirganini ham ko\u02bbrish mumkin. Bunga \u201cSunani Termiziy\u201dda kelgan mana bu hadis misol bo\u02bbla oladi:<\/span><\/p>\n

\u0639\u064e\u0646\u0652 \u0623\u064e\u0628\u0650\u064a \u0647\u064f\u0631\u064e\u064a\u0652\u0631\u064e\u0629\u064e \u0642\u064e\u0627\u0644\u064e : \u0642\u064e\u0627\u0644\u064e \u0631\u064e\u0633\u064f\u0648\u0644\u064f \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0635\u064e\u0644\u0651\u064e\u0649 \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0648\u064e\u0633\u064e\u0644\u0651\u064e\u0645\u064e : ” \u0625\u0650\u0630\u064e\u0627 \u062a\u064e\u0648\u064e\u0636\u0651\u064e\u0623\u064e \u0627\u0644\u0652\u0639\u064e\u0628\u0652\u062f\u064f \u0627\u0644\u0652\u0645\u064f\u0633\u0652\u0644\u0650\u0645\u064f – \u0623\u064e\u0648\u0650 : \u0627\u0644\u0652\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u064f – \u0641\u064e\u063a\u064e\u0633\u064e\u0644\u064e \u0648\u064e\u062c\u0652\u0647\u064e\u0647\u064f \u062e\u064e\u0631\u064e\u062c\u064e\u062a\u0652 \u0645\u0650\u0646\u0652 \u0648\u064e\u062c\u0652\u0647\u0650\u0647\u0650 \u0643\u064f\u0644\u0651\u064f \u062e\u064e\u0637\u0650\u064a\u0626\u064e\u0629\u064d \u0646\u064e\u0638\u064e\u0631\u064e \u0625\u0650\u0644\u064e\u064a\u0652\u0647\u064e\u0627 \u0628\u0650\u0639\u064e\u064a\u0652\u0646\u064e\u064a\u0652\u0647\u0650 \u0645\u064e\u0639\u064e \u0627\u0644\u0652\u0645\u064e\u0627\u0621\u0650 – \u0623\u064e\u0648\u0652 : \u0645\u064e\u0639\u064e \u0622\u062e\u0650\u0631\u0650 \u0642\u064e\u0637\u0652\u0631\u0650 \u0627\u0644\u0652\u0645\u064e\u0627\u0621\u0650. \u0623\u064e\u0648\u0652 \u0646\u064e\u062d\u0652\u0648\u064e \u0647\u064e\u0630\u064e\u0627 – \u0648\u064e\u0625\u0650\u0630\u064e\u0627 \u063a\u064e\u0633\u064e\u0644\u064e \u064a\u064e\u062f\u064e\u064a\u0652\u0647\u0650 \u062e\u064e\u0631\u064e\u062c\u064e\u062a\u0652 \u0645\u0650\u0646\u0652 \u064a\u064e\u062f\u064e\u064a\u0652\u0647\u0650 \u0643\u064f\u0644\u0651\u064f \u062e\u064e\u0637\u0650\u064a\u0626\u064e\u0629\u064d \u0628\u064e\u0637\u064e\u0634\u064e\u062a\u0652\u0647\u064e\u0627 \u064a\u064e\u062f\u064e\u0627\u0647\u064f \u0645\u064e\u0639\u064e \u0627\u0644\u0652\u0645\u064e\u0627\u0621\u0650 – \u0623\u064e\u0648\u0652 : \u0645\u064e\u0639\u064e \u0622\u062e\u0650\u0631\u0650 \u0642\u064e\u0637\u0652\u0631\u0650 \u0627\u0644\u0652\u0645\u064e\u0627\u0621\u0650 – \u062d\u064e\u062a\u0651\u064e\u0649 \u064a\u064e\u062e\u0652\u0631\u064f\u062c\u064e \u0646\u064e\u0642\u0650\u064a\u0651\u064b\u0627 \u0645\u0650\u0646\u064e \u0627\u0644\u0630\u0651\u064f\u0646\u064f\u0648\u0628\u0650<\/span><\/strong><\/span><\/p>\n

Abu Hurayra roziyallohu anhudan rivoyat qilinadi: \u201cRasululloh sollallohu alayhivasallam aytdilar: \u201cMusulmon kishi tahorat olayotib yuzini yuvarkan, suvning oxirgi tomchilari oqishi bilan ko\u02bbzlari bilan qarab qilgan barcha xatolari yuzidan to\u02bbkiladi. Qo\u02bbllarini yuvganda qo\u02bbllari bilan sodir etgan barcha xatolar qo\u02bbllaridan oqayotgan so\u02bbnggi tomchi suv bilan oqib ketadi\u201d [2:92].<\/span><\/p>\n

Kashmiriy bu hadisni qisqa ravishda zikr etgach, \u201cBoshini mas\u02bch qilgan vaqtda quloqlari bilan sodir etgan barcha xatolar to\u02bbkiladi\u201d degan ilovasini ham keltirgan va hanafiylarning bu boradagi fikrlarini quyidagicha bayon etgan: \u201cBu hadis shuni ko\u02bbrsatyaptiki, quloqlar boshning hukmi bilan bir xildir. Shu sabab hanafiylar aytganidek, boshga mas\u02bch tortgandan so\u02bbng quloqlarga mas\u02bch tortish uchun yangi suv olish shart qilinmagan\u201d [10:37].<\/span><\/p>\n

Hanafiylar tahoratda quloqlar boshning hukmida ekanini dalil qilib,\u00a0 bosh uchun olingan suv bilan quloqqa mas\u02bch tortishga kifoyalanib, yangi suv olmaslikni tavsiya etgan va buning uchun \u00a0\u0627\u0644\u0627\u0630\u0646\u0627\u0646 \u0645\u0646 \u0627\u0644\u0631\u0627\u0633\u2013 \u201cQuloqlar boshdandir\u201d [2:157; 3:49], degan hadisni dalil keltirgan. Kashmiriy esa, aslida tahorat fazilati haqida zikr etiladigan ushbu rivoyatni mazhabning foydasiga dalil sifatida keltirgan. Bu ham Kashmiriyning dalil keltirishdagi mahoratidan dalolat beradi.<\/span><\/p>\n

Anvar Shoh Kashmiriyning mazhablar orasidagi ixtilofli masalalarda hanafiy mazhabining foydasiga dalil bo\u02bbla oladigan hadislarni izlab, uni tanlab olishiga yorqin bir misol sifatida imomning ortida iqtido qilib, namoz o\u02bbqiyotgan jamoatning \u201cFotiha\u201d surasini o\u02bbqimaslik\u00a0 masalasidir. Mazhablar orasida ixtilofga sabab bo\u02bblgan bu masala xususida ko\u02bbplab kitoblar yozilgan, shu jumladan, Imom Buxoriy \u201cAl-qiroatu xalfal imom\u201d nomli asar yozib, unda bu boradagi rivoyatlarni jamlagan.<\/span><\/p>\n

Hanafiylar bu masalada imom ortida namoz o\u02bbquvchi qiroat qilmay, jim turishini ta\u02bckidlagan. Bunga qarshi shofe\u02bciylar farz namoz o\u02bbquvchi muqtadiyga \u201cFotiha\u201dni o\u02bbqishni farz qilgan va bu borada ko\u02bbplab kitob yozgan. Alloma Kashmiriy hanafiylarni qo\u02bbllovchi hadislar ikki dona bo\u02bblib, Buxoriy ularni kitobida keltirmagan, deb ma\u02bclum qilgan [10:302]. Kashmiriy Imom Bayhaqiyning bir hanafiy olimga ushbu masalada tanqidi borligiga javoban mavzuga doir bir asar yozish zarurati bor deb hisoblagan. Masalani keng ravishda olgan Kashmiriy \u201cSunani Termiziy\u201dni sharhlashda o\u02bbn to\u02bbrt betda bu borada bahs yuritgan [10:302-316].<\/span><\/p>\n

Anvar Shoh Kashmiriy Uboda ibn Somit roziyallohu anhu (vaf: 34\/654) rivoyat qilgan \u0627\u0644\u0643\u062a\u0627\u0628\u0628\u0641\u0627\u062a\u062d\u0629\u064a\u0642\u0631\u0623\u0644\u0645\u0644\u0645\u0646\u0635\u0644\u0627\u0629\u0644\u0627\u2013 \u201cFotihatul kitob\u201dni o\u02bbqimaganning namozi yo\u02bbqdir\u201d [3:823] degan hadisni sharhlab, unda ikki masalaga urg\u02bbu bergan:<\/span><\/p>\n

Birinchisi \u201cFotiha\u201dning hukmi bo\u02bblib, Kashmiriyning aytishi bo\u02bbyicha hanafiylarning nazdida namozda \u201cFotiha\u201d surasini o\u02bbqish vojib, qolgan uch mazhabda esa, rukn hisoblanadi.<\/span><\/p>\n

Ikkinchi masala esa, jamoat imomning orqasida \u201cFotiha\u201d surasini o\u02bbqish yo o\u02bbqimasligidir.<\/span><\/p>\n

Kashmiriy ushbu hadis bilan birinchi masalani sharhlar ekan, hanafiylar qarashini qo\u02bbllab quyidagi ikki rivoyatni dalil keltirgan: \u201cKim imomga iqtido qilsa, imomning qiroati unga ham qiroat hisoblanadi\u201d. \u201cImom qiroat qilsa, jim turib, quloq soling\u201d [11:168]. So\u02bbngra Abu Ubayda ibn Jarroh roziyallohu anhu rivoyat qilgan hadisni sharhlashga o\u02bbtib, (\u0635\u0644\u0627\u0629\u0644\u0627) \u2013 \u201cnamozi yo\u02bbqdir\u201d\u00a0 ifodasini ba\u02bczi hanafiylar aytganidek \u201cmukammal namozi yo\u02bbqdir\u201d shaklida javob berishga qarshi chiqqan va quyidagi fikrni bildirgan: \u201cMening fikrimcha bunday javob qarshi taraf foydasiga e\u02bctiroz eshigini ochish sanaladi. Chunki \u201cFotiha\u201dni o\u02bbqish bizda vojibdir. \u201cMukammal namozi yo\u02bbqdir\u201d degan javobga ko\u02bbra, namozda \u201cFotiha\u201dni o\u02bbqish vojib emasligi kelib chiqadi. Zero, usul ulamolari aytganidek, subut jihatidanmi yo dalolati jihatidanmi zonniy bo\u02bblgan bir hadis bilan vojiblik sobit bo\u02bblmaydi\u201d [9:385-386]. Ya\u02bcni bir amalga vojib deyish uchun dalilining bizgacha yetib kelish darajasi va ushbu masalani qo\u02bbllash kuchi o\u02bbrtacha bo\u02bblmasligi, balki kuchli dalillardan bo\u02bblishi talab etiladi.<\/span><\/p>\n

Ko\u02bbrinib turganidek, Kashmiriy usul qoidalarini ishlatib, ko\u02bbrinishda hanafiylar fatvosiga qarshi ko\u02bbringan bir hadisni hanafiylar dalillari tarkibiga olib kirgan. Shuningdek, \u0635\u0644\u0627\u0629\u0644\u0627 (\u201cLa solata\u201d) so\u02bbzidan so\u02bbng \u0643\u0627\u0645\u0644\u0629 (\u201ckamila\u201d) so\u02bbzini taqdir qilish, ya\u02bcni bor deb faraz qilish arab tili nuqtayi nazaridan fasohatli gapirish bo\u02bblmasligini, nahv \u2013 grammatika olimlari zarurat bo\u02bblmasa, bu ishni ochiq ravishda qilmasligini aytib, o\u02bbz fikrini bildirgan [10:263-254].<\/span><\/p>\n

Anvar Shoh Kashmiriy \u201cMuzzammil\u201d surasidagi \u0641\u0627\u0642\u0631\u0624\u0648\u0627 \u0645\u0627 \u062a\u064a\u0633\u0631 \u0645\u0646 \u0627\u0644\u0642\u0631\u0627\u0646 \u201cQur\u02bcondan muyassar bo\u02bblganicha o\u02bbqing\u201d degan oyat bilan bahs qilinayotgan hadis o\u02bbrtasida o\u02bbzaro muvofiqlik borligini aytib, bu borada hanafiylarning qarashi nihoyatda to\u02bbg\u02bbri ekanini ta\u02bckidlaydi va namozda o\u02bbqiladigan \u201cFotiha\u201d va zam suraga bir xil \u2013 vojiblik hukmini berish kerakligini uqtiradi. Kashmiriy\u00a0 shofe\u02bciylarning namozda \u201cFotiha\u201d surasini qiroat qilish farz, zam surani sunnat deyishini tanqid qilgan. Namozda bu ikkisini o\u02bbqish haqidagi hadislar xabari vohid, ya\u02bcni bir rivoyat asosida yetib kelganini va bu holatda ikkisiga ikki xil hukm berish to\u02bbg\u02bbri emasligini ta\u02bckidlaydi.<\/span><\/p>\n

Xulosa qilib aytganda, hanafiylarning aytgani kabi umumiy ma\u02bcnoda namozda qiroat qilish oyat sababli farz, \u201cFotiha\u201d va zam sura bo\u02bblsa, xabari vohid bilan sobit bo\u02bblgani uchun ikkisining hukmi vojib bo\u02bblishi eng to\u02bbg\u02bbridir [9:394-395].<\/span><\/p>\n

Shom namozining farzidan oldin ikki rakat namoz o\u02bbqish. <\/em><\/strong>Avvalo, Kashmiriyning Abdulloh ibn Mug\u02bbaffal (vaf:59\/679)dan qilgan rivoyatini ko\u02bbrib chiqamiz. Bu rivoyat Alloma tomonidan hanafiylarning qarashlarini qo\u02bbllab-quvvatlaganiga yaqqol misol bo\u02bbla oladi. Bu rivoyatga ko\u02bbra, Payg\u02bbambarimiz (sollallohu alayhi vasallam) bunday deganlar: \u201cXohlagan kishiga azon va takbir o\u02bbrtasida namoz bor\u201d [1:157; 2:351]. Ahmad ibn Hanbal va Is\u02bchoq ibn Rohavayh kabi ba\u02bczi mazhab imomlari hadisning umumiy ma\u02bcnosidan xulosa qilib, shom namozidan oldin ikki rakat namoz o\u02bbqish mustahab amal degan bo\u02bblsa, Imom Abu Hanifa bu namozga makruh deb hukm chiqargan. Tohoviy, Ayniy [4:178] kabi muhaddislar bilan bir qatorda Kashmiriy ham hanafiylarning bu qarashini to\u02bbg\u02bbri deb bilib, uni qo\u02bbllab-quvvatlagan. Kashmiriy \u201cSunani Termiziy\u201d sharhida bu rivoyatni shofe\u02bciylarning dalili ekanini aytib, hanafiylarning dalillarini zikr etgan va yuqoridagi hadisni ta\u02bcvil qilgan. Kashmiriy tomonidan \u201cArfush shaziy\u201d asarida bu borada keltirilgan dalillar quyidagilardir:<\/span><\/p>\n

    \n
  1. Sunnatga to\u02bblaqonli umrini bergan va har bir sunnatga amal qilib yurgan Abdulloh ibn Umar (roziyallohu anhu) bunday degan: \u201cRasululloh (sollallohu alayhi vasallam) zamonida hech kimning shomdan oldin ikki rakat namoz o\u02bbqiganini ko\u02bbrmadim\u201d [3:188]. Kashmiriy ushbu hadis sanadini \u201chasan\u201d deb aytib, shunga ko\u02bbra hukm chiqargan.<\/span><\/li>\n
  2. Kashmiriy \u201cSunani Abu Dovud\u201dda kelgan hadisda Payg\u02bbambarimiz (sollallohu alayhi vasallam): \u201cShom namozidan oldin ikki rakat namoz o\u02bbqing\u201d degandan keyin ikkinchi marta takrorlab turib, odamlarning bu namozni sunnat deb tushunmasligi uchun \u201cxohlagan o\u02bbqisin\u201d [3:188] degan gapni qo\u02bbshimcha qilishlaridan ham dalil sifatida foydalangan.<\/span><\/li>\n
  3. Bazzor (vaf. 292\/905) va Ibn Shohin (vaf. 385\/996)ning bu rivoyatni nasx bo\u02bblgan deganlarini ham dalil qilgan Kashmiriy hadisda kelgan \u201cShom namozi bundan mustasno\u201d [5:303] degan gapni nosix deb ta\u02bckidlagan.<\/span><\/li>\n
  4. Shuningdek, Anvar Shoh bu hadisdan maqsad azon va iqomat orasida ikki rakat namoz o\u02bbqigudek darajada vaqt o\u02bbtishi kerakligini aytgan va bu borada Bazzorning \u201cMusnad\u201dida kelgan \u201cHar bir azon va iqomat o\u02bbrtasida bir namoz bordir, shom namozi bundan mustasno\u201d[5:303] degan hadisni dalil keltirgan.<\/span><\/li>\n<\/ol>\n

    Kashmiriy shu va shunga o\u02bbxshash dalillar bilan shom namozidan oldin ikki rakat namoz o\u02bbqish mustahab amal emasligini isbotlagan [201-202].<\/span><\/p>\n

    Bomdod namozi vaqti kirmasdan azon aytish. <\/em><\/strong>Mazhablar orasidagi ixtilof qilingan masalalardan yana biri bomdod vaqti kirishidan oldin azon aytish masalasidir. Hanafiylar nazdida bu amal joiz emas. Agar aytilgan bo\u02bblsa, bomdod vaqti kirgach, qaytadan aytiladi. Hanafiylarning bu hukmiga qarshi ko\u02bbrinadigan ba\u02bczi rivoyatlar bor. Jumladan, \u201cBilol kechasi azon aytadi, sizlar Abdulloh ibn Ummu Maktumning azonini eshitguningizcha yeb-ichavering\u201d [1:156] degan hadis. Kashmiriy bu rivoyatning sharhida mazhablarning qarashlarini zikr etib, hijozliklar va shofe\u02bciylar nazdida subhi sodiqdan \u2013 bomdod vaqti kirishidan oldin azon aytish joizligini aytgan. Imom Abu Hanifa (vaf.150\/767) va Imom Zufar (vaf.158\/775) nazdida boshqa namozlarda bo\u02bblgani kabi bunda ham vaqtidan oldin aytilgan azon joiz emas va u qaytariladi. Imom Abu Yusuf (vaf.182\/798) dastlab joiz emas degan bo\u02bblsa, imom Molik (vaf.179\/795) bilan bahs-munozaradan keyin joizligiga fatvo bergan [10:216].<\/span><\/p>\n

    Kashmiriy yuqoridagi hadisga quyidagicha javob bergan:<\/span><\/p>\n

    \u201cAzonni ikki marta aytishning sababi odamlarni saharlik qildirishdir\u201d. Chunki \u201cSahihayn\u201dda kelgan hadisda \u201cSizlardan biringizni Bilolning azoni saharlikdan qaytarmasin. Zero, u namoz o\u02bbquvchi namozidan to\u02bbxtashi va uxlagan uyg\u02bbonishi uchun azon aytadi\u201d [1:156] deyilgan. Shunday ekan, azonni takroran aytish ramazon oyida bo\u02bblishi kerak. Abdulmalik ibn Qatton Shofe\u02bciy (vaf.123\/741) va Ibn Daqiqul Iyd (vaf.702\/1302) buni ochiq ravishda bildirgan. \u201cShir\u02bcatul islom\u201d kitobida saharlik uchun azon aytish mustahabdir deb aytilgan. Bu kitobning muallifi Burhoniddin Marg\u02bbinoniy (vaf.593\/1197)ning ustozi bo\u02bblib, uning asari dalil sifatida qabul qilish mumkin bo\u02bblgan e\u02bctiborli kitob sanaladi. Men shuni aytamanki, azonni takroran aytilishi butun yil davomida bo\u02bblgan ish emas. Bu borada \u201cSharhu maonil osor\u201d va \u201cNasbur roya\u201d\u00a0 asarlarida ko\u02bbpgina dalil mavjud\u201d [10:216-217].\u00a0<\/span><\/p>\n

    Kashmiriy hanafiylar nazdida hadislarni mana shu uslub va yo\u02bbllar bilan ham tushunish va amalga kiritishni ko\u02bbrsatib bergan. Yuqoridagi hadisni sharhlashda va tushunishda hanafiylar to\u02bbg\u02bbri yo\u02bblda ekanini yanada aniq isbotlash uchun Doroqutniy (vaf.385\/996)ning \u201cSunan\u201d nomli hadis asarida kelgan bir rivoyatni keltirgan. Ushbu hadisga ko\u02bbra, Madinaning to\u02bbqqiz burchagida masjidlar faoliyat olib borgan va ular Bilolning azonini eshitishi bilan namozga turgan [6:458]. Bundan ham ma\u02bclum bo\u02bblmoqdaki, Bilolning bomdod vaqti kirishidan oldin aytgan azoni butun yil bo\u02bbyicha davom etmagan, aks holda ular saharlik qilishga kirishish o\u02bbrniga, namozga turgan bo\u02bblarmidi?! [9:218].<\/span><\/p>\n

    Namozning intiqol \u2013 bir holatdan boshqasiga ko\u02bbchishda aytiladigan takbirlar vaqtida qo\u02bbllarni ko\u02bbtarish. <\/em><\/strong>Namozga kirishdagi birinchi takbir \u2013 takbiri tahrimani aytishda qo\u02bbllarni ko\u02bbtarish kerakligi borasida barcha mazhab bir xil fikr bildirgan. Ammo ular ruku va sajdaga borishda qo\u02bbllarni ko\u02bbtarish borasida ixtilof qilgan. Sahobalardan Umar (vaf.23\/644), Ali (vaf.40\/661), Ibn Mas\u02bcud (vaf.32\/652), Ibn Umar (vaf.73\/693), Ibn Abbos (vaf.66\/686), Abu Hurayra (vaf.58\/678) (roziyallohu anhum)dan, mazhab imomlaridan Imom Abu Hanifa va Sufyon Savriy (vaf.161\/778)dan qo\u02bbllarni ko\u02bbtarmaslik haqida rivoyatlar naql qilingan [7:354]. Qolgan imomlardan esa qo\u02bbllarni ko\u02bbtarish haqidagi fikrlar yetib kelmagan [12:193].<\/span><\/p>\n

    Kashmiriy ushbu mavzuga atab \u201cNaylul farqadayn fi rof\u02bcil yadayn\u201d kitobini va unga hoshiya \u2013 sharh sifatida \u201cBastul yadayn li naylil farqodayn\u201d degan alohida asar yozgan. Shuningdek, \u201cSunani Termiziy\u201dni sharhlashda masalani kengroq yoritgan va mazhablar orasidagi farqlarni hamda ularning dalillarini bayon qilgan [9:451-501]. Masalaga tegishli hadislarni sharhlash jarayonida fiqhiy munozaralarni tilga olgan va har bir mazhabning dalillarini batafsil keltirgan, hatto mazhab imomlaridan turli qarashlar yetib kelgan bo\u02bblsa, ularni ham erinmasdan keltirgan va bu bilan kuchli, aniq, ishonchli natijaga erishishga harakat qilgan.<\/span><\/p>\n

    Alloma Kashmiriy dastlab Imom Shofe\u02bciy va Ahmad Ibn Hanbalning namozda qo\u02bbllarni ko\u02bbtarishga aloqador qarashlarini, so\u02bbng imom Molikdan kelgan bir rivoyatga ko\u02bbra, uning Imom Abu Hanifa bilan bir xil fikrda ekaniga urg\u02bbu bergan. Molikiy mazhabida aynan o\u02bbsha rivoyatga asosan qo\u02bbllar ko\u02bbtarilmasligini ham bayon etgan. Shundan so\u02bbng rivoyatlarni sharhlashga kirishib, mavzuga daxldor barcha rivoyatlarni ko\u02bbrib chiqqan. Ular ichida ikki sajda orasida va uchinchi rakatga turishda ham qo\u02bbllarni ko\u02bbtarishga tegishli rivoyatlar borligini, lekin shofe\u02bciylar nimagadir bularga amal qilmaganini bayon qilgan. Kashmiriy hanafiy mazhabi dalillariga o\u02bbtishdan oldin, molikiylarning qarashlarini yana bir bor tilga olgan. Shu yerda u \u201cBidayatul mujtahid\u201d asaridan rivoyatlarni naql qilib, Imom Molikning namozda qo\u02bbllarni ko\u02bbtarmaslikni tarjih qilgani Madina ahlining amaliga asoslanganini aytib o\u02bbtgan [9:454-455].<\/span><\/p>\n

    Xulosa sifatida Kashmiriy har ikki tarafning ishi ham mutavotir yo\u02bbl bilan sobit bo\u02bblganini, ularni inkor etish imkoni yo\u02bbqligini ta\u02bckidlab, o\u02bbrtaga uchta ehtimolning yuzaga chiqqanini aytgan. Bular \u2013 qo\u02bbllarni ko\u02bbtarmaslik (bu biz hanafiylarning tutgan yo\u02bblimiz); qo\u02bbllarni ko\u02bbtarish; tarjih qilishga qoldirishdir. Kashmiriy qo\u02bbllarni ko\u02bbtarmaslikka doir barcha marfu\u02bc hadislarni va ko\u02bbtarish haqida hech narsa deyilmagan rivoyatlarni bir joyga jamlaganda hanafiylarning dalillari nihoyatda ko\u02bbpayib ketishini aytgan [10:263]. Qo\u02bbllarni ko\u02bbtarishga targ\u02bbib qilingan hadislarning sanadini tadqiq qilib, u sanadlarni tanqid qilgan [10:458]. Oxirgi natija va xulosa sifatida Kashmiriy quyidagilarni aytgan: \u201cBu masaladagi ixtilof afzaliyat, ya\u02bcni eng yaxshirog\u02bbini qilishga bo\u02bblgan ixtilofdir. Hanafiylardagi qo\u02bbllarni ko\u02bbtarish makruh degan qavl faqatgina \u201cMunyatul musolliy\u201d nomli fiqhiy kitobda ochiq ravishda keltirilgan. Manba sifatida keltiriladigan boshqa hanafiy kitoblarda esa, buning aksini ko\u02bbrish mumkin\u201d [8:155].<\/span><\/p>\n

    Yuqoridagi namozga tegishli fiqhiy masalalarni o\u02bbrganish natijasida shu narsa ma\u02bclum bo\u02bbldiki, Anvar Shoh Kashmiriy hadislarni har tomonlama o\u02bbrganib, so\u02bbngra unga hukm bergan. Rivoyatlarni zohiriga qarab \u201cbu olinmaydi\u201d yoki \u201cbu rivoyatda qaysidir kamchilik bor\u201d deb qaytarmagan. Shuningdek, hadislarni batafsil o\u02bbrganib, ko\u02bbrinishidan mazhabga muvofiq kelmaydiganlarini atroflicha tahlil qilgan. Boshqa ulamolar e\u02bctibordan chetda qoldirgan hadisni kerak bo\u02bblsa, mazhabi uchun dalil qilib keltirgan. Bularning barchasi Anvar Shoh Kashmiriyning hadislarni anglash va mazhab bilan bog\u02bblashdagi mahoratidan dalolat beradi.<\/span><\/p>\n

    FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
      \n
    1. \n
      Abu Abdulloh Muhammad ibn Ismoil al-Buxoriy. Al-Jome\u02bc as-sahih. \u2013 T.: G\u02bbafur G\u02bbulom. 1999. J:1.<\/span><\/div>\n<\/li>\n
    2. \n
      Abu Iso Muhammad ibn Iso ibn Savra. Jome\u02bcut Termiziy. \u2013Karotishiy, Pokiston: Maktabatul Bushro. 2012. J.1.<\/span><\/div>\n<\/li>\n
    3. \n
      Abu Dovud Sulaymon ibn Ash\u02bcas Sijistoniy Azdiy. Sunani Abu Dovud. \u2013 Bayrut, Dorul fikr, 1998.<\/span><\/div>\n<\/li>\n
    4. \n
      Abu Muhammad Mahmud ibn Ahmad ibn Muso ibn Ahmad Badriddin Ayniy. Sunani Abu Dovud bi-sharhi Al-Ayniy. \u2013 Ar-Riyod: Maktabat ar-Rushd, 1999. J.V.<\/span><\/div>\n<\/li>\n
    5. \n
      Abu Bakr Ahmad ibn Omir ibn Abdulxoliq al-Bazzor. Al-Bahr az-zahhor al-ma\u02bcruf bi-musnadi al-Bazzor. \u2013 Madina: Al-Maktabat al-ulum val hukm, 2009. J.X.<\/span><\/div>\n<\/li>\n
    6. \n
      Abulhasan Ali ibn Umar ibn Ahmad ibn Mahdiy Doroqutniy. Sunani Doroqutniy. \u2013 Bayrut: Dorul kutubil ilmiya, 2011.<\/span><\/div>\n<\/li>\n
    7. \n
      Abulhasan Ali ibn Xolaf ibn Abdulmalik ibn Battol Qurtubiy. Sharhu Sahih al-Buxoriy. Ar-Riyod, Maktabat ar-Rushd, 2008. J.II.<\/span><\/div>\n<\/li>\n
    8. \n
      Ibrohim Anar. Anvar Shoh Kashmiriyning hadischiligi\u201d. Karaman o\u02bbg\u02bbli Mehmetbey universiteti, ijtimoiy fanlar instituti. \u2013 Karaman., 2020.<\/span><\/div>\n<\/li>\n
    9. \n
      Maorifus sunan. II. \u2013 Karotishiy, Pokiston., 1990.<\/span><\/div>\n<\/li>\n
    10. \n
      Muhammad Anvar Shoh Kashmiriy. Arfush shaziy \u02bcala Jomi\u02bci Termiziy. \u2013 Bayrut: Dorul kutubil ilmiya, 2007. J. 1.<\/span><\/div>\n<\/li>\n
    11. \n
      Muslim ibn Hajjoj Qushayriy Naysaburiy. Sahihi Muslim. \u2013 Bayrut: Dorul kutubil ilmiya. 1999.<\/span><\/div>\n<\/li>\n
    12. \n
      Xattobiy. Maolimus sunan. \u2013 Halab: Matbaatul ilmiya. 1933. J. I.<\/span><\/div>\n<\/li>\n<\/ol>\n
      HOSHIMJON NIZOMIDDINOV,<\/span><\/strong><\/div>\n
      O\u02bbzbekiston xalqaro islom akademiyasi doktoranti<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

      Bugungi kunda ilm rivojlanib, bilim olish vositalari ko\u02bbpaydi, ulardan turli uslub va maqsadlarda foydalanish ham keng ommalashdi. Ushbu vositalardan ustozsiz, tushunib-tushunmay ma\u02bclumot olayotganlar ham ko\u02bbpayib ketdi. Xususan, diniy masalalarda, yanada aniqroq aytsak, aqidaviy va fiqhiy masalalarda boshqa mazhab yo oqimlar ma\u02bclumotlarini, dalil va hukmlarini o\u02bbqib, ko\u02bbr-ko\u02bbrona unga amal qilish anchagina xatarli ishlardan bo\u02bblib qoldi. Bunday …<\/p>\n","protected":false},"author":1,"featured_media":39752,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[659,639],"tags":[],"yoast_head":"\nIXTILOFLI HADISLARNING ANVAR SHOH KASHMIRIY TALQINIDAGI YECHIMI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"IXTILOFLI HADISLARNING ANVAR SHOH KASHMIRIY TALQINIDAGI YECHIMI\" \/>\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=39751&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"IXTILOFLI HADISLARNING ANVAR SHOH KASHMIRIY TALQINIDAGI YECHIMI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"IXTILOFLI HADISLARNING ANVAR SHOH KASHMIRIY TALQINIDAGI YECHIMI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=39751&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=\"2025-01-20T04:25:44+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-01-20T04:34:43+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/01\/kashmiriy2001.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"396\" \/>\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=\"11 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=39751&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=39751&lang=oz\",\"name\":\"IXTILOFLI HADISLARNING ANVAR SHOH KASHMIRIY TALQINIDAGI YECHIMI - 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