{"id":39773,"date":"2025-01-22T09:43:48","date_gmt":"2025-01-22T04:43:48","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=39773"},"modified":"2025-01-20T10:52:01","modified_gmt":"2025-01-20T05:52:01","slug":"badruddin-ayniyning-ma%ca%bcnaviy-merosi-va-hadis-ilmiga-oid-asarlari-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=39773&lang=oz","title":{"rendered":"BADRUDDIN AYNIYNING MA\u02bcNAVIY MEROSI VA HADIS ILMIGA OID ASARLARI TAHLILI"},"content":{"rendered":"

Badruddin Ayniy mamluklar davrining ko\u02bbzga ko\u02bbringan katta alloma, muhaddis va faqihlaridan biri bo\u02bblgan. U Markaziy Osiyo diyori hanafiy fiqhida ma\u02bclum va mashhur bo\u02bblgan \u201cHidoya\u201d kitobini sharhlash bilan bir qatorda, Imom Buxoriyning \u201cSahihul Buxoriy\u201d asariga ham nihoyatda mukammal sharh yozgan. Alloma faoliyati davomida amalga oshirgan ishlari va tasnif etgan asarlari ayniqsa, Movarounnahr allomalarining qalamiga mansub asarlardan tahsil olib, keyinchalik ularga yozgan sharh va hoshiyalari bilan islom dini rivojiga qo\u02bbshgan hissasi hanafiy olimlari tomonidan yuksak baholanadi.<\/span><\/p>\n

\u00a0Badruddin Ayniy yashab, faoliyat yuritgan davr \u2013 Misr va Shom diyorlarida hukmronlik qilgan mamluklar davriga (1250-1517) to\u02bbg\u02bbri keladi. Mazkur davrda Misrdagi ijtimoiy-siyosiy, diniy, iqtisodiy, davlatchilik, ma\u02bcmuriy va boshqa ko\u02bbrinishdagi masalalar: Ibn Asir, Maqriziy, Ibn Xaldun, Ibn Hajar Asqaloniy, Badruddin Ayniy, Zohiriy, Ibn Tag\u02bbriberdi, Abdurahmon Saxoviy, Jaloliddin Suyutiy kabi O\u02bbrta asr olimlari tomonidan yaratilgan asarlarda o\u02bbz aksini topgan. Ular orqali siyosiy, diniy-ijtimoiy muhiti va mamlakatda ro\u02bby bergan ko\u02bbplab voqea-hodisalar haqida ma\u02bclumotlarga ega bo\u02bblish mumkin.<\/span><\/p>\n

Maqolada Badruddin Ayniy tarix va hanafiy fiqhiga oid yozgan asarlari \u201cAqd al-Jamon fi tarix ahl az-zamon\u201d, \u201cAl-Binayatu fi sharh al-hidaya\u201d, \u201cMag\u02bbonil axyar fi rijal ma\u02bcanil\u201d kabilardan tashqari, mamluklar davri va undan keyin yashab ilmiy faoliyat yuritgan Ibn Hajar Asqaloniy, Muhammad ibn Abdur Rahmon as-Saxoviy, Hoji Xalifa, Ibn Tag\u02bbribardi kabi olimlar asarlari asosida tahlil qilindi. Xususan, \u201cAdurar al-kamina fi a\u02bcyan miat al-samina\u201d, \u201cKitob at-tibr al-masbuk fi zayl is-suluk\u201d, \u201cKashfuz zunun an asam al-kutub val-funun\u201d, \u201cAn-nujum az-zohiroh fi muluk Misr va al-Qohira\u201d va boshqalar shular jumlasidandir.<\/span><\/p>\n

\u201cUmdat al-qoriy sharh Sahih al-Buxoriy\u201d asari muallifi Mahmud ibn Ahmad ibn Muso ibn Ahmad ibn Husayn ibn Yusuf ibn Mahmud Halabiy bo\u02bblib, u 762\/1361-yil ramazon oyining 17-sanasida Aynatob shahri*da tavallud topdi [5:5, 9:418, 13:198]. Olim \u201cBuyuk imomlarning imomi\u201d, \u201cBuyuk muhaddis\u201d, \u201cAsrining shayxi va faqihi\u201d, \u201cMisr diyori olimi\u201d, \u201cQozi ul-quzzot\u201d, \u201cShayxul islom\u201d kabi unvonlarga sazovor bo\u02bblgan, \u201cAbus Sano\u201d, \u201cAbu Muhammad\u201d kabi kunyalari va \u201cBadruddin Ayniy\u201d kunyasi bilan tanilgan.<\/span><\/p>\n

Uning otasi Shihabiddin Ahmad ibn Qoziy Sharafuddin Muso (725\/1325 yil tug\u02bbilgan) asli halablik bo\u02bblib, keyinchalik Aynatobga ko\u02bbchib borgan. U yerda qozilik lavozimida faoliyat yuritgan.<\/span><\/p>\n

Ibn Hajar va Imom Saxoviy aytganidek, Badruddin Ayniy ushbu shaharda dunyoga kelib, shu yerda voyaga yetgan [16:378]. U ilk bor, shar\u02bciy bilimlar \u2013 Qur\u02bcon hifzi, fiqh ilmini otasidan, sakkiz yoshga yetgach boshqa shayxlardan yetti qiroat, hanafiy fiqhi, arab tili, tafsir, mantiq kabi fanlar bo\u02bcyicha tahsil oladi. 783\/1381-yilda ilm olish maqsadida Halabga yo\u02bbl olib, u yerda Jamoliddin Yusuf ibn Musa Maltiydan hanafiy fiqhiga oid kitoblarni o\u02bbrganadi. Safardan qaytgach, otasi Shihabiddin Ahmad 784\/1382-yilda Aynatobda vafot etadi. 785\/1383-yili Damashqqa hadis ilmini o\u02bbrganish uchun safar qiladi va hadis ilmiga ixtisoslashgan \u201cNuriya\u201d madrasasida tahsil olishni boshlaydi. Keyinchalik bir muddat Halabda ham ilm safarida bo\u02bbladi [5:5].<\/span><\/p>\n

Badruddin Ayniy 788\/1386-yili haj qilib, Hijoz o\u02bblkasiga ilm talabida safarga chiqadi. So\u02bbng Bayt al-Maqdisni ham ziyorat qiladi. Shu asnoda haj ziyoratiga chiqqan Sharq allomasi Alouddin Ali ibn Ahmad ibn Muhammad Sayramiyni (vaf. 790\/1388) uchratadi. Shayxga hamroh bo\u02bblib, undan ilm oladi. Ularga Mamluklar sultonligi amiri Zohir Barquqning (hukm. dav. 784-801\/1382-1399) yaqinda qurdirgan katta Barquq madrasasiga ulamolarning dars berishi uchun taklifnoma e\u02bclon qilingani to\u02bbg\u02bbrisida xabar yetadi. Badruddin va ustozi Shayx Alouddin Sulton Zohir Barquq (vaf. 801\/1399)ning dinga va ilmga bo\u02bblgan munosabatini ko\u02bbrib, Qohiraga yo\u02bbl oladi. Ularni hurmat-ehtirom bilan kutib olishadi. Madrasaning ochilishida ilmiy yig\u02bbilishda Shayx Alouddin Sayramiy tabarrukan birinchi darsni o\u02bbtib beradi. Ilmiy majlisda sultonlar, amirlar va ayonlar ham ishtirok etadi. Qozi Nuriddin ibn Xatibning aytishicha, Sulton Zohir Barquq Alouddin Sayramiyni o\u02bbzi asos solgan madrasaga bosh shayx (murabbiy) qilib tayinlaydi. 788-yili Sayramiy shogirdi Badruddin Ayniyni o\u02bbziga yordamchi qilib oladi. Badruddin Ayniy yana ilm olishda davom etib, shayxi Alouddin Sayramiy va boshqa Qohiradagi ulug\u02bb shayxlardan hadis ilmiga oid asarlarni, sunan kitoblarni, jumladan, Ahmadning \u201cMusnad\u201di, Doraqutniy va Dorimiyning \u201cSunan\u201di, Bag\u02bbaviyning \u201cMasobih us-sunna\u201d, Nasoiyning \u201cSunani Kubro\u201dsi kabi kitoblar bo\u02bcyicha tahsil oladi va o\u02bbzi ham olimlik darajasiga yetadi. Shayx Sayramiy vafoti (790\/1388)dan so\u02bbng, uning o\u02bbrniga Zohiriya madrasasida bosh shayx etib tayinlanadi [12:232].<\/span><\/p>\n

\u00a0Badruddin Ayniy turli ilmiy markazlarda ilm talabida bo\u02bblib, ko\u02bbplab katta ustoz va ulug\u02bb shayxlarning ilmiy suhbatlaridan bahramand bo\u02bblishi bilan birga ularning ta\u02bclim-tarbiyasini ham oladi. Ustoz va shayxlari to\u02bbg\u02bbrisidagi barcha ma\u02bclumotlarni o\u02bbz ichiga olgan \u201cMu\u02bcjam ush-shuyux\u201d (\u201cShayxlar haqida qomus\u201d) nomli bir kitob ham tasnif etgan [5:12].<\/span><\/p>\n

Muhaddisning eng ulug\u02bb ustozlaridan biri Hofiz Zayniddin Abdurahim Iroqiy (vaf.806\/1403) bo\u02bblib, 788\/1386-yili Qohirada Badruddin undan \u201cSahihul-Buxoriy\u201dni Shahobiddin Ahmad ibn Muhammad qiroati bilan eshitgan. Hofiz Sirojiddin Balqiniyning (vaf. 805\/1402) \u201cMahasin al-istilah\u201d (\u201cAtamalarning afzalliklari nomli\u201d) asarini eshitgan, buyuk muhaddis Taqiyyuddin Muhammad ibn Muhammaddan (vaf. 809\/1406) \u201cSahihul Buxoriy\u201d, \u201cSahihul Muslim\u201d va Abu Dovud, Termiziy, Ibn Moja va Nasoiyning sunanlarini va Dorimiy, Abd ibn Humayd va Ahmadning musnadlarini eshitgan. Ustozlaridan yana biri Ali ibn Muhammad Faviy bo\u02bblib, Badruddin Ayniy undan Nasoiyning \u201cSunan Kubro\u201d asarini va Doraqutniyning sunanidan ayrimlarini va Ibn Molikning \u201cTahsil\u201d asarini rivoyat qilgan. Hofiz Nuriddin Abul Hasan Ali Haysamiydan bir qancha kitoblarni eshitgan. Yana Badruddin Ayniyning ustozlaridan biri Qutbiddin Abdukarim ibn Taqiy ibn Hofiz Halabiy bo\u02bblib, unga shogirdi Badruddin Ayniy Tabaroniyning uchta mo\u02bbjam kitobini o\u02bbqib bergan. Sharafuddin Muhammad ibn Muhammad (vaf. 821) ham Badruddin Ayniyning ustozi bo\u02bblib, u kishidan Qozi Iyozning \u201cShifo\u201d kitobini, Imom Abu Hanifani \u201cMusnad\u201d kitobini eshitgan. Shayx muhaddis Zayniddin To\u02bbg\u02bbribermish ibn Yusuf Turkmaniydan Abu Ja\u02bcfar Tahoviyning \u201cMa\u02bcon al-osor\u201d kitobini eshitgan. Shayx Qozi al-quzzot Najmiddin ibn Ahmad ibn Imodiddin bo\u02bblib, undan \u201cSahihul-Buxoriy\u201dning ayrim boblarini tinglagan [22:125, 16:132].<\/span><\/p>\n

Bundan tashqari, fiqh ilmini Ahmad ibn Xos Turkiydan (vaf. 809\/1406), qiroat ilmini Abu Fath Asqaloniydan (vaf. 793\/1391) o\u02bbrgangan. Damashqdagi Nuniya madrasasida Najmiddin ibn Keshk Hanafiyga (vaf. 799\/1397) \u201cSahihul Buxoriy\u201dni o\u02bbqib bergan. Bulardan boshqa ustoz va shayxlardan ham ko\u02bbplab ilmlarni o\u02bbrgangan va bu borada yuqorida zikr qilingan asarida qaysi ustozlaridan qanday kitob o\u02bbqigani yoki tinglagani to\u02bbg\u02bbrisida batafsil ma\u02bclumot berilgan.<\/span><\/p>\n

Abul Muhasin Jamoliddin Yusuf ibn Tag\u02bbribardi \u201cAl-Manhalus sofiy val mustavfa ba\u02bcd al-vafiy\u201d asari [13:193] da keltirishicha, Badruddin tafsir, hadis va arab tili grammatikasiga oid kitoblardan tahsil olgan. Jumladan, tafsir ilmi bo\u02bbyicha Zamaxshariyning \u201cKashshof\u201d, Nasafiyning \u201cTafsir Nasafiy\u201d va Alouddin Samarqandiyning \u201cBahrul ulum\u201d (\u201cIlmlar ummoni\u201d) kabi tafsirlarni mutolaa qilgan. Shuningdek, hadis ilmida \u201cKutub sitta\u201d (\u201cOltita ishonchli hadis to\u02bbplami\u201d), Imom Ahmadning \u201cMusnad\u201di, Bayhaqiy va Doraqutniyning \u201cSunan\u201di, Humayd Keshiyning \u201cMusnad\u201di kabi hadis to\u02bbplamlari hamda Tabaroniyning \u201cMu\u02bcjam\u201d kitoblarini o\u02bbqigan.<\/span><\/p>\n

\u00a0Badruddin Ayniy ilm o\u02bbrganish bilan birga ilm markazlarida uning darslarini tinglovchilar va ko\u02bbpgina shogirdlari bo\u02bclgan. Manbalarda Qohira va boshqa diyorlardagi ilm markazlarida ustoz bo\u02bblib ishlaganidan tashqari, \u201cMuayyadiyya\u201d madrasasining o\u02bbzida 40 yil davomida ustozlik qilib, shogirdlariga hadis fanidan dars bergani ta\u02bckidlab o\u02bbtilgan [5:8]. Shu o\u02bbrinda, Imom Saxoviy ham, bu muhaddis atrofidagilarga husni muomala va tavoze\u02bc bilan hadis ilmi va boshqa fanlardan dars o\u02bbtgan hamda kerakli masalalar yuzasidan fatvo bergan. Uning ismi mashhur bo\u02bblib, hatto din peshvolari ham kelib, undan to\u02bbrt mazhabga oid ilmlarni o\u02bbrganganini alohida qayd etadi [16:135].<\/span><\/p>\n

\u00a0Badruddin Ayniydan Imom Muhaqqiq Kamoliddin ibn Himom, Hofiz Alloma Qosim ibn Qutlubug\u02bbo, Hofiz Shamsiddin Muhammad ibn Abdurrohman Saxoviy, Shom diyorlari muhaddisi Nosiriddin Abulbaqo Muhammad ibn Abu Bakr, Alloma Abulfath Muhammad ibn Muhammad, Muhibiddin Muhammad ibn Muhammad Misriy, Abu Is\u02bchoq Ibrohim ibn Ali Qurashiy, Abulvafo Muhammad ibn Xalil Hanafiy, Badruddin Hasan Hanafiy, Alloma Zayniddin Kuxtoviy, Qozi al-quzzot Izziddin Ahmad Kattoniy Hanbaliy, Shayx Kamoliddin Molikiy, Qozi Nuriddin Ali Hanafiy va Abul Muhasin Jamoliddin Yusuf ibn Tag\u02bbribardi kabi ko\u02bbplab islom olamida mashhur bo\u02bblgan zamondosh taniqli ulamolar tahsil olgan [13:196]. Badruddin vafot etgan vaqtda Jaloliddin Suyutiyning yoshi kichik bo\u02bblgani sabab, biror kitobni undan o\u02bbqib shogird bo\u02bblmagan bo\u02bblsa-da, Suyutiy undan umumiy ijoza yo\u02bbli bilan rivoyat qilgan.<\/span><\/p>\n

Badruddin Ayniy hadis va fiqh ilmlarini o\u02bbrganishni istab kelgan o\u02bbzining xos shogirdlariga 814\/1411-yilda \u201cAl-Azhar\u201d masjidi va yashaydigan uyi yaqinida bir madrasa barpo qildi. Tasnif etgan kitoblarini madrasaga vaqf qildi [20:290]. Bu madrasa bugungi kunga qadar saqlangani, izlanishlar natijasida aniqlandi.<\/span><\/p>\n

U Qohirada qozilik, g\u02bbaznachilik, yirik madrasalarda ustozlik kabi oliy, ilmiy va ma\u02bcmuriy mansablarni egallagan, hatto vaqf ishlarida Sulton (Vaziri) yordamchisi bo\u02bblib (819\/1416) ishlagan. Sulton Barsboy davrida, 829\/1426-yildan boshlab, hanafiy mazhabi qozisi lavozimida o\u02bbz faoliyatini davom ettirdi [8:347,351].<\/span><\/p>\n

Qozilik ishlari faqat shaxsiy holat bo\u02bbyicha ishlarni ko\u02bbrib chiqish bilan cheklanib qolmay, balki unga topshirilgan fuqarolik, jinoiy ishlarni ko\u02bbrib chiqish, masjidlarga imomlarni tayinlash, zarbxonani nazorat qilish, pulning xavfsizligini ta\u02bcminlash va boshqa shu kabi vazifalar ham yuklatilgan edi. Bunday mas\u02bculiyatli ishlarning og\u02bbirligiga qaramay, Badruddin Ayniy 818\/1415-yilda ochilgan \u201cMuayyadiyya\u201d madrasasida hadis ilmidan, \u201cMahmudiya\u201d madrasasida esa, fiqh, tarix, grammatika, adabiyot kabi fanlardan dars berar edi. Ushbu dargohlardan buyuk hanafiy faqihi Kamol ibn Hamam, Ibn Tag\u02bbribardi, Abdurahmon Saxoviy va Abul Fazl Asqaloniy kabi shogirdlari yetishib chiqdi [3:297].<\/span><\/p>\n

\u00a0Badruddin Ayniy Misrda o\u02bbz davrining ko\u02bbplab hukmdorlari \u2013 sultonlari bilan zamondosh bo\u02bblib, ular bilan yaxshi munosabatda bo\u02bblgan. Hatto Sulton Muayyadning vakili sifatida Rim yurtiga 823\/1420-yilda elchi sifatida borgan [12:135].<\/span><\/p>\n

Sulton Ashraf Barsboy davrida Badruddin Ayniy Bosh qozilik lavozimida ishlab, hukmdorning safarlarida hamrohlik qilar edi. U istagan vaqtda Sultonning boshqaruv kengashiga kirib, u bilan xohlagan ishlari yuzasidan maslahatlashardi. Badruddin Ayniy turkiy tilni yaxshi bilgani sabab, Sulton Barsboy bilan munosabatlari kuchayib, ular o\u02bbrtasida ustoz-shogirdlik munosabatlari paydo bo\u02bblgan. Ibn Tag\u02bbribardining aytishicha, Sulton undan diniy ilmlardan va tarix fanidan saboq olgan [10:111]. Sulton Barsboy (vaf.842\/1438) huzurida kechalari soatlab qolib, islom shariati va fiqhga oid masalalarni unga tushuntirar va tarixdan ayrim narsalarni unga o\u02bbqib berar edi. Sultonga turkiy til bo\u02bbyicha tarjimonlik qilgan. Sulton ilm istab shayxning qo\u02bblida shogird bo\u02bblib, atrofdagilarga faxr bilan: \u201cQozi Ayniy bo\u02bblmaganida, islomimiz go\u02bbzal bo\u02bblmasdi, saltanatda qanday yurishni ham bilmas edik\u201d [22:12,14], deb aytar edi. Sulton Barsboy ustozi Ayniyni shu darajada ulug\u02bblar va ishonar ediki, kelgan delegatsiyalarni qabul qilishda Sulton nomidan ish ko\u02bbrishni so\u02bbragan hamda qo\u02bbshni diyorlardan kelgan maktublarni tarjima qilishni unga topshirgan.<\/span><\/p>\n

Badruddin Ayniy davlat ma\u02bcmuriy ishlardan g\u02bbaznachi, vaqf ishlari mas\u02bculi va bosh qozi kabi lavozimlarda faoliyat yuritgan. Mamluklar davlatidagi ayrim siyosiy-ijtimoiy sabablarga ko\u02bbra, tayinlangan lavozimidan chetlatilar, ayrim vaqtlarda yana qayta tayinlanar edi. Ilk marotaba Qohira g\u02bbaznachiligiga 804\/1401-yil Taqiyyuddin Maqriziyning o\u02bbrniga tayinlanib, o\u02bbsha yili ishdan chetlatilgan [15:377]. Ikkinchi marotaba 819\/1416-yilda tayinlanib, 853\/1449-yilga qadar faoliyat yuritgan.<\/span><\/p>\n

Bosh qozilik lavozimiga ham ikki marotaba tayinlangan bo\u02bblib, birinchi marta 829\/1425-yildan 833\/1429-yillargacha, ikkinchi marta, 837\/1433-yildan 842\/1438-yilgacha bosh qozilik lavozimida faoliyat yuritgan.<\/span><\/p>\n

838\/1434-yili Amir Temurning to\u02bbrtinchi o\u02bbg\u02bbli Shohrux Mirzo (1377-1447) kisva (Ka\u02bcba po\u02bbsh)ni Ka\u02bcbaga yopishni nazr qilgani uchun Mamluk Sultoni Ashraf Barsboydan ushbu sharafli ishni amalga oshirishni so\u02bbrab elchi yubordi. Sulton bu masalani muhokama qilish uchun to\u02bbrt mazhab boshliqlarini jalb qiladi. Ular o\u02bbrtasida bahs uzoq davom etadi. Badruddin Ayniy bu nazr qilingan ishning holatini o\u02bbrganib chiqib, uning qilgan nazri bog\u02bblanmaganini aytadi. Ibn Hajar esa, bu ishni amalga oshirish Haramayn mas\u02bcullaridan boshqalarga joiz emasligini aytadi. Kengash yig\u02bbilishi yana uzoq davom etgandan so\u02bbng Ayniyning bergan javobi bilan yakun topadi. Sulton \u201cAyniyning javobi kisvani ka\u02bcbaga yopishdan Shohruxni mahrum qilgani zo\u02bbr ish bo\u02bbldi\u201d deb, maqtar edi [23:928]. Chunki Shohrux bundan oldin ham bir necha marta Sulton Barsboydan \u201cFath al-Boriy\u201d hadislar to\u02bbplamini va Ka\u02bcbaga kisvani yopish xizmatini so\u02bbraganida rad javobini olgan edi. Keyinchalik Sulton Zohir Jaqmoq davrida so\u02bbraganida unga ruxsat beriladi. Bu ishni amalga oshirishga Bosh qozi Ibn Hajarni mas\u02bcul qilib tayinlaydi [16:297].<\/span><\/p>\n

Mamluklar davri bo\u02bbyicha ilmiy tadqiqot olib borgan Z.Aripova o\u02bbz tadqiqotlarida Misrning ma\u02bcmuriy va ilmiy sohalarida ko\u02bbzga ko\u02bbringan Ibn Hajar qalamiga mansub bo\u02bblgan \u201cSahihul Buxoriy\u201dning sharhi \u2013 \u201cFath al-Boriy\u201d asari islom olamida mashhur bo\u02bblganda, temuriy sulton Shohrux Mirzo katta qiziqish bildirgani to\u02bbg\u02bbrisida ma\u02bclumot bergan [26:5]. Shuningdek, uning fikricha, XIII-XV asrlarda Misrda hukm surgan Mamluklar sultonligi davrida til, tarix va an\u02bcanalar jihatidan Markaziy Osiyo va Misrning juda ko\u02bbp o\u02bbxshashliklari mavjud va ularni o\u02bbrganish dolzarb masalalardan biri hisoblanadi.<\/span><\/p>\n

Badruddin Ayniy hayoti davomida quyidagi to\u02bbqqizta: Zohir Barquq, Faraj ibn Barquq, Mansur ibn Barquq, Muayyad Shayx, Zohir Totor, Muhammad ibn Zohir, Ashraf Barsboy, Yusuf ibn Ashraf va Zohir Jaqmoq kabi Mamluk sultonlari bilan hamkorlikda ishlab, diniy-ijtimoiy masalalarda maslahatchi bo\u02bblgan [1:241, 244]. Bu olim haqida yozilgan barcha manbalarda olimning sultonlar bilan yaxshi munosabatda bo\u02bblib, diniy-ma\u02bcrifiy ishlarda ularga ko\u02bbmak bergani to\u02bbg\u02bbrisida ma\u02bclumotlar berilgan.<\/span><\/p>\n

Har bir sulton taxtga o\u02bbtirganida, odatda, hadyalar, ko\u02bbpincha, uning siyrati haqida, maqtov va pand-u nasihatlar yozilgan asar taqdim etilar edi. Shuning uchun, bu odatga ko\u02bbra, ko\u02bbpgina ulamolar Mamluk sultonlari to\u02bbg\u02bbrisida siyrat va tarojim kitoblar yozgan. Jumladan, Ayniy ham Sulton Muayyad, Zohir Totor va Ashraf Barsboy siyrati haqida kitob tasnif etgan.<\/span><\/p>\n

Badruddin Ayniy yashagan davrda Misr masjidlari va madrasalarida katta olimlar o\u02bbrtasida turli ilmiy munozaralar, savol-javoblar bo\u02bblgan, Ayniy ham ana shunday bahs-munozaralarda ilmiy salohiyati bilan ko\u02bbzga ko\u02bbringan olimlardan edi. Ibn Hajar Badruddin Ayniydan o\u02bbn ikki yosh kichik bo\u02bblib, bu ikki zamondosh o\u02bbrtasida qizg\u02bbin ilmiy bahs-munozaralar bo\u02bblib turgan. Ularning ikkalasi ham imom, faqih va tarixchi bo\u02bblib, o\u02bbz mazhabida yetakchilik qilgan. Ibn Hajar \u2013 shofeiy, Badruddin Ayniy esa hanafiy mazhabining yetuk olimlaridan bo\u02bblib, ularning har biri qozilik lavozimida faoliyat olib borgan. Ularning har birining tarafdor va yordamchilari bo\u02bblgan. Ular \u201cSahihul Buxoriy\u201dga bir davrda mukammal sharh yozgan. Ibn Hajar Badruddin Ayniy \u201cUmdat al-qoriy\u201d nomli sharhidagi ayrim ma\u02bclumotlarni o\u02bbzining \u201cFath al-Boriy\u201d nomli hadislar sharhi kitobidan ko\u02bbchirilganlikda ayblagani va iqtibos keltirsa-da, Ibn Hajarga ishora qilmagani ular o\u02bbrtasidagi kelishmovchilikning avj olishiga sabab bo\u02bblgan [19:392]. Bu masala haligacha tadqiqotchilar o\u02bbrtasida bahs-munozara mavzusi bo\u02bblib kelmoqda. Bu ikki buyuk muhaddis o\u02bbrtasida qanday masala bo\u02bblmasin, ular hadis ilmida va boshqa fanlarda yozib qoldirgan ilmiy merosi butun islom ummati uchun asosiy manba sifatida xizmat qilayotganiga guvoh bo\u02bblish mumkin.<\/span><\/p>\n

Ular o\u02bbrtasidagi raqobat ulardan birining ikkinchisidan istifoda qilishiga to\u02bbsqinlik qilmagan. Darhaqiqat, Ibn Hajar Ayniy ilmidan istifoda qilganini aytgan hamda undan \u201cSahihi Muslim\u201ddan ikki hadisni va \u201cMusnadi Ahmad\u201ddan bitta hadis eshitgan. Ibn Hajar Asqaloniy ustozlari haqidagi \u201cAl-Mujamma\u02bc al-muassis lil mu\u02bcjam al-mufahris\u201d (\u201cFihrisli qomus asoschisi va to\u02bbplovchisi\u201d) nomli kitobida Badruddin Ayniy uchun alohida sarlavha ajratib, uchinchi tabaqa shayxlari qatorida zikr qilgan [8:347]. Shuningdek, Imom Saxoviy ham \u201cAz-Zav\u02bc al-lame\u02bc\u201d nomli kitobida Ibn Hajar o\u02bblimidan oldin bemor bo\u02bblib yotganida, Badruddin Ayniy uni ziyorat qilib, Zaynul Iroqiydan eshitgan hadislarini aytib berishini so\u02bbraganini ta\u02bckidlab o\u02bbtgan [16:131].<\/span><\/p>\n

\u00a0Badruddin Ayniy naqliy va aqliy bilimlarda asrining imomi, furu\u02bc va usul masalalarida o\u02bbz zamonasining yagona olimi bo\u02bblgan. Ilmiy bahslarda chuqur ilmi va go\u02bbzal xulqi bilan barchaga namuna bo\u02bblgan. Mukammal kitob yozishda buyuk olimlar orasidan ajralib turganki, hatto hadis, fiqh, tarix, arab grammatikasi yo\u02bbnalishlarida ko\u02bbplab kitob tasnif etgan.<\/span><\/p>\n

Badruddin Ayniy Ibn Hajarning vafotidan uch yil keyin, ya\u02bcni 855\/1451-yilda 91 yoshida vafot etadi. Tongda \u201cAl-Azhar\u201d masjidida janoza namozi o\u02bbqilib, o\u02bbzi qurdirgan madrasada dafn etiladi [22:81; 17:661]. Keyinchalik bu madrasaga \u201cSahihul Buxoriy\u201dning sharhi \u2013 \u201cIrshadus Soriy a\u02bcla Sahihul Buxoriy\u201d (\u201cSafar qiluvchini Sahihul Buxoriyga yo\u02bbllash\u201d) asari muallifi yana bir muhaddis Shahobuddin Ahmad Qastaloniy (vaf. 923\/1517) ham dafn etilgan.<\/span><\/p>\n

Badruddin Ayniy Umm al-Xoyr (vaf. 819\/1416) ismli ayolga uylangan va sakkiz nafar farzand dunyoga kelgan. Ular ham vafot etganlarida Ayniy qurdirgan madrasaga dafn qilingan [16:156, 234].<\/span><\/p>\n

Ma\u02bclumot o\u02bbrnida shuni aytish mumkinki, Qohiradagi \u201cQasr al-Ayniy\u201d nomli shifoxona uning nabirasi \u2013 Shahobiddin Ahmad ibn Abdurahim ibn Mahmud Ayniyga mansub bo\u02bblib, u o\u02bbz davrining taniqli amirlaridan biri bo\u02bblgan [11:183]. Shifoxona 870\/1466-yilda mamluklar davrida qurilgan bo\u02bblib, bugungi kunda tibbiyot maskani sifatida faoliyat olib bormoqda.<\/span><\/p>\n

Imom Badruddin Ayniy o\u02bbz zamonasida eng ko\u02bbp kitob tasnif etgan imomlardan sanaladi. Bu borada Imom Saxoviy Ayniy kabi ko\u02bbp kitob tasnif etganlar qatorida yana Ibn Hajarni (773\/1372-852\/1449) zikr qilib o\u02bbtadi.<\/span><\/p>\n

Badruddin Ayniyning turli mansablarga ega bo\u02bblishi, qozi va mudarris sifatida faoliyat yuritganiga qaramay, bu hol uning ilm va asar tasnif etishni davom ettirishiga to\u02bbsqinlik qilmadi. Shuning uchun u turli mavzularda ko\u02bbplab kitoblar yozdi. Ilk asari \u201cMalah al-alvah sharhu Mirah al-arvah\u201d (\u201cYorqin qaydnoma nomli Mirahul arvah asariga sharh\u201d) bo\u02bblib, uni 19 yoshida yozgan. Olib borilgan tadqiqot natijalariga ko\u02bbra, Ayniy turli yo\u02bbnalishlarda yetmish ikkiga yaqin asar tasnif etgani aniqlandi [16:137; 22:85]. Masalan, tafsir va Qur\u02bcon ilmida 3 ta, sunnat va hadis ilmida 9 ta, fiqh va usulda 13 ta, siyrat, tarix va tarojimda 18 ta, tilshunoslik va adabiyotda 19 ta, va\u02bcz, xutba va ruqiyada 6 ta hamda boshqalarning yozgan kitoblariga 4 ga yaqin taqriz yozgan.<\/span><\/p>\n

Bugungi kunda shulardan 17 tasi nashr etilgan. 12 tasi qo\u02bblyozma holatida turibdi. Qolgan 39 ta asari va 4 ta taqrizi bizgacha yetib kelmagan.<\/span><\/p>\n

Badruddin Ayniy hadis ilmi yo\u02bbnalishida: \u201cUmdat al-qoriy fi sharhi al-Jome\u02bc as-Sahih\u201d (\u201cO\u02bbquvchining al-Jome\u02bc as-Sahih sharhiga oid asosi\u201d), \u201cNaxb al-afkor fi tanqiyhi maban al-axbor\u201d (\u201cXabarlar manbasini ochiqlashda fikrlarni saralash\u201d), \u201cSharh sunani Abu Dovud\u201d (2 jild), \u201cAl-Ilm al-hiyb sharh al-kalim ut-tiyb\u201d (\u201cKalim ut-toyyib asariga \u201culug\u02bb ilm\u201d nomli sharh\u201d), \u201cKitab majmu\u02bc min ahadis mutafarriqa\u201d (\u201cTarqalib ketgan hadislarni o\u02bbzida jamlagan asar\u201d), \u201cKashf al-Qina\u02bcil maraniy\u201d (\u201cNiqobni ochib tashlash\u201d), \u201cTakmil al-atrof\u201d (\u201cHadis parchalarini takomillashtirish\u201d), \u201cMag\u02bbon al-axyar fi rijal ma\u02bcan al-asar\u201d [4:520] (\u201cMaon al-osordagi roviylar haqida eng yaxshi ma\u02bclumotlar\u201d) kabi 10 ga yaqin mo\u02bbtabar asarlar tasnif etgan. Ayniyning hadis ilmidagi asarlari o\u02bbsha davrda hadis ilmi rivojlanishida muhim ahamiyat kasb etdi. Bundan tashqari, muhaddislar bilan ilmiy bahs va munozaralar olib borilgani hadislarni qiyosiy o\u02bbrganish va jadal (bahs, muzokara) ilmlarining yanada rivojlanishiga turtki bo\u02bbldi.<\/span><\/p>\n

Manbalarda Badruddin Ayniyning kitob tasnif etishda husni xat bilan tez yozishga mohir bo\u02bblgani zikr qilinadi. Hatto bir kechada hanafiy fiqhida mashhur bo\u02bblgan Ahmad ibn Muhammad Quduriy (vaf. 428\/1037)ning \u201cMuxtasar Quduriy\u201dni yozib tugatgani aytiladi.<\/span><\/p>\n

Badruddin Ayniy movarounnahrlik allomalar qalamiga mansub bir nechta asarlarga sharh va hoshiyalar ham yozgan.<\/span><\/p>\n

    \n
  1. Hanafiy fiqhi yo\u02bbnalishida Imom Marg\u02bbinoniy (vaf. 593\/1169)ning \u201cAl-Hidoya\u201d kitobiga \u201cAl-Binayatu fi sharh al-hidaya\u201d (\u201cHidoya kitobiga \u201cAl-Binoya\u201d nomli sharh) nomli sharh yozgan. Sharhni 817\/1414-yilda boshlab, 850\/1446-yilda o\u02bbz madrasasida yozib tugatgan [2:52]. Asarning qo\u02bblyozma nusxasi o\u02bbn jilddan iborat bo\u02bblib, ilk marta 1293\/1876-yili Hindistonning Laknau shahrida to\u02bbrt juzda nashr etilgan.<\/span><\/li>\n
  2. Hofiziddin Nasafiy Hanafiy unvoni ila tanilgan Imom Abul Barakot Abdulloh ibn Ahmad (vaf. 710\/1310)ning \u201cManor al-anvor fi usul al-fiqh\u201d (\u201cFiqh asoslariga oid nurlar manbai\u201d) nomli asariga (Bu asarning XVIII asrga oid qo\u02bblyozma nusxasi Buyuk Britaniyaning Manchester universiteti Jon Raylens kutubxonasida \u2116Arabic MS 258 (The John Rylands Library, The University of Manchester-References: Catalogue no. Arabic MS 157 [258]) raqami ostida Shuningdek, Buyuk Britaniyaning Eton Pote kolleji kutubxonasi Eton Pote 357 (Eton College Library, Eton College \u2013 References: Margoliouth no. 18 (shelf\/item: 5\/12)) raqam ostida saqlanadi. Keyinchalik muallif bu asariga \u201cHoshiya ala manaril anvar\u201d nomli hoshiya ham yozgan bo\u02bblib, bu asarning 17-asr (1067\/1657-yil)ga oid qo\u02bblyozmasi Kembrij universitetining kutubxonasida \u2116 Add. 3609 (University Library, Cambridge University \u2013 References no. 1248) raqami ostida saqlanadi) \u201cSharh al-manor\u201d (\u201cManor al-anvor asariga sharh\u201d) nomli sharh yozgan. Bu asar ilk bor \u201cNafisiya usmoniya\u201d nashriyotida 1891-yili nashr etilgan [14:379]. Bu asarning 1623-yilga oid qo\u02bblyozma nusxasi Britaniyaning Bodlean kutubxonasida MS. Arab. e. 222 (Bodleian Library, Oxford University) raqami ostida saqlanadi.<\/span><\/li>\n
  3. Abdulloh ibn Ahmad ibn Mahmud Nasafiy (vaf. 710\/1310)ning hanafiy fiqhida mashhur bo\u02bblgan \u201cKanz al-daqoiq\u201d (\u201cNozik masalalar xazinasi\u201d) kitobiga (Bu asarning XVI asrga oid qo\u02bblyozmasi Bodlean kutubxonasida \u2116 MS. Arab. d. 178 raqam ostida, XVI asrga oid qo\u02bblyozmasi Kembrij universiteti \u2116 Dd. 11 raqam ostida, arab va fors tilidagi qo\u02bblyozmasi \u2116 Add. 3747 raqam ostida, 17-asrga oid qo\u02bblyozmasi \u2116Oo. 6. 42 raqam ostida, shuningdek, \u2116 ms. 48137 raqam ostida Sharq va Afrika tadqiqotlari markazi SOAS kutubxonasida saqlanmoqdi) \u201cRamz al-haqoiq sharh kanz al-daqoiq\u201d (Kanz ud-daqoiq asariga \u201cHaqiqatlar ishorasi\u201d) nomli sharhni 816\/1413-yilda yakunlagan. Asar ilk bor 1868-yilda Qohirada sharhi bilan chop etilgan [7:352; 22:93]. Bu asarning XIII\/XIX asrga oid qo\u02bblyozma nusxasi Kembrij universiteti kutubxonasida \u2116B.3 (University Library, Cambridge University \u2013 G.Browne Collection) raqamida, 1082\/1672-yilga oid qo\u02bblyozmasi \u2116Or.706 (no.710 University Library, Cambridge University \u2013 Oriental Manuscripts) raqami ostida saqlanadi.<\/span><\/li>\n
  4. Abu Lays Samarqandiy (vaf. 373\/983)ning \u201cTafsir al-Qur\u02bcon\u201dnomli kitobiga (Ushbu asar bugungi kunda Britaniyaning Birmingem universiteti Kedbyuri tadqiqot kutubxonasida \u201cIslamic Arabic 941\u201d raqami ostida saqlanmoqda. Asarda ikki oxirgi pora, Mulk surasidan an-Nas surasigacha bo\u02bblgan suralar mavjud. XVIII asrda nasx uslubida ko\u02bbchirilgan. Bu bo\u02bbyicha qo\u02bbshimcha boshqa ma\u02bclumotni https:\/\/www.fihrist.org.uk\/<\/a> dan olish mumkin.) \u201cAl-Havashiy a\u02bcla tafsir Abal-Lays\u201d nomli hoshiya yozgan. Bu asar bizgacha yetib kelmagan [22:108; 16:134].<\/span><\/li>\n
  5. Mahmud ibn Umar ibn Muhammad Zamaxshariy (vaf.538\/1143)ning \u201cTafsir al-kashshof\u201d asari (Bu asarning qo\u02bblyozma nusxasi Kembrij universiteti kutubxonasida \u2116 Add.815, \u201cKashshaf Zamahshariy\u201d nomi bilan Kembrij kolleji kutubxonasida \u2116 King\u02bbs Pote 86 raqami ostida saqlanadi. Ma\u02bclumot uchun qarang: https:\/\/www.fihrist.org.uk\/catalog\/work_20743<\/a>.)ga \u201cAl-Havashiy a\u02bcla tafsir al-kashshof\u201d (\u201cKashshof tafsiriga hoshiyalar\u201d) nomli hoshiya yozgan [24:82016:135]. Bu asarni Solih Yusuf bizgacha yetib kelmagan asarlar qatorida zikr qilgan [22:109].<\/span><\/li>\n<\/ol>\n

    2022-yil Buyuk Britaniyada olib borilgan ilmiy tadqiqot natijasida, Ayniyning \u201cTafsir al-kashshof\u201d asariga yozgan hoshiyasining qo\u02bblyozma nusxasi Oksford shahridagi Bodlean kutubxonasi fondida \u2116MS. Arab. d. 240 (Bodleian Library, Oxford University) raqami ostida saqlanayotgani aniqlandi. Asar to\u02bbg\u02bbrisida berilgan ma\u02bclumotlarga ko\u02bbra, Badruddin Ayniy Zamaxshariyning mazkur tafsir asarini ko\u02bbchirish bilan birga, unga hoshiya ham yozgan va uni \u201cKashshaf an haqiqat al-tanzil\u201d(Bodlean kutubxonasi: \u2116MS. Arab. d. 240 (Bodleian Library, Oxford University), \u2116MS. Bodl. Or. 637-640, \u2116MS. Arab. d. 216, \u2116MS. Arab. d. 179, \u2116MS. Pococke 373, 157, 104 raqamida, Kembrij universiteti kutubxonasida \u2116 Or. 163,164 raqami ostida va \u2116 ms. 43254 raqamida Sharq va Afrika tadqiqotlari markazi SOAS kutubxonasida saqlanmoqda. Ma\u02bclumot uchun qarang: https:\/\/www.fihrist.org.uk\/catalog\/work_20743<\/a>) (\u201cQur\u02bconning haqiqatini ochib beruvchi asar\u201d), deb nomlagan. Bu qo\u02bblyozma mashhur tarixchi Ayniy tomonidan yozilgan asl nusxadan, 978\/1570-yilda ko\u02bbchirilgani qayd etilgan. Bu asar bugungi kunga qadar yaxshi saqlangan (Ma\u02bclumot uchun qarang: https:\/\/www.fihrist.org.uk\/<\/a>.).<\/span><\/p>\n

      \n
    1. Shayx Abu Ali Husayn ibn Yahya Buxoriy Zandavistiy Hanafiyning \u201cRovzat al-Ulama\u201d asari (Bu asar qo\u02bblyozma nusxasi \u2116 ms. 12188 raqamda Sharq va Afrika tadqiqotlari markazi SOAS kutubxonasida saqlanmoqda.)dan saylanma masalalar to\u02bbplami sifatida \u201cMuntaxab min masail rovzat al-ulama\u201d (Ravzat al-ulamoda kelgan masalalar saylanmasi) nomli asarni tasnif etgan [22:119]. Bu haqda Hoji Xalifa va Qosim ibn Qutlubug\u02bbo o\u02bbz asarlarida zikr qilgan [6:569, 928].<\/span><\/li>\n
    2. Muhammad ibn Abdulloh Damashqiyning \u201cRadd al-vafir\u201d (\u201cYetarli raddiya\u201d) nomli asariga Badruddin Ayniy taqriz bergan bo\u02bblib, \u201cTaqriz a\u02bclar-rodd al-vafir\u201d (\u201cRadd al-vafir\u201d asariga taqriz\u201d) nomi bilan manbalarda zikr qilingan. Damashqiyning \u201cRadd al-vafir\u201d nomli asari Ibn Taymiyani kufrga hukm qilgan Abu Abdulloh Alouddin Muhammad ibn Muhammad Buxoriy (vaf. 841\/1438)ga raddiya sifatida yozilgan. Bu kitobga Ayniydan boshqa Ibn Hajar va Balqiniy kabi bir nechta olimlar tomonidan ham taqriz yozilgan. Taqriz 835\/1432-yil Qohirada yozib tugatilgan. Bu taqriz Zuhayr tahriri ostida nashr qilingan \u201cG\u02bboyat al-amaniy fir-roddi a\u02bclan-Nabahaniy\u201d (Nabahoniyga raddiya sifatida yozilgan umidlar g\u02bboyasi) nomli kitobning 157-165 sahifalarida keltirilgan [2:57].<\/span><\/li>\n
    3. \u201cUmdat al-qoriy fi sharhi al-Jome\u02bc as-Sahih\u201d bo\u02bblib, bu eng mashhur asarlaridan sanaladi. Asar ilk bor Turkiyaning Konstantinopol shahrida 1890-yili 11 juzda, keyin Misrda Muniriyya bosmaxonasi tomonidan yigirma besh juzni o\u02bbz ichiga olgan o\u02bbn ikki mujalladda nashr etilgan.<\/span><\/li>\n<\/ol>\n

      Hoji Xalifa Badruddin Ayniyni \u201cMuxtasar al-viqoya\u201dni sharhlaganlar qatorida ham sanab, \u201cSharh muxtasar al-viqoya\u201d asari uni qalamiga mansub ekanini aytgan (tadqiqot davomida aniqlanmadi).<\/span><\/p>\n

      Badruddin Ayniyning hayoti, ilmiy merosi, islom ilmlariga qo\u02bbshgan hissasi va din uchun qilgan xizmatlari uning ustozlari, zamondosh va undan keyingi davr olimlari tomonidan e\u02bctirof etilgan. Jumladan, Imom Saxoviy \u201cAz-Zav\u02bc al-lame\u02bc\u201d asarida: \u201cU imom, olim, sarf, arab tili va boshqa fanlar bilimdoni, tarix va tilshunoslik fani hofizi bo\u02bblgan\u201d.<\/span><\/p>\n

      Ibn Tag\u02bbribardi: \u201cAyniy ko\u02bbpgina fanlardan mohir olim, ayniqsa, fiqh, usul, hadis, nahv, sarf, arab tili, tarix kabi fanlar bilimdoni edi\u201d.<\/span><\/p>\n

      Ibn Iyos Hanafiy: \u201cU o\u02bbz davrining nodir olimi va fozil kishisi edi. Uning asrlarga tatigulik asarlari bo\u02bblib, chiroyli uslubda va ma\u02bclumotlari aniq tartibda yozilgan\u201d [18:292], degan.<\/span><\/p>\n

      Shuningdek, mutaaxxir ulamolardan Toshko\u02bbprilizoda (Ahmad ibn Mustafo): \u201cU imom, olim, arab tili, sarf va boshqa fanlar bilimdoni hamda o\u02bbz yo\u02bbnalishida ko\u02bbzga ko\u02bbringan alloma edi\u201d [25:265], deya qayd etgan.<\/span><\/p>\n

      Abul Ma\u02bconiy Husayniy: \u201cU imom, alloma, rivoya va diroya ilmi hofizi, qarshi chiqqanlarga Allohning hujjati va bid\u02bcatchilarga Allohning katta mo\u02bbjizasi edi. O\u02bbz davrining ilmda, zuhd va taqvoda ko\u02bbzga ko\u02bbringan mashhur kishilaridan bo\u02bblib, fiqh va hadis ilmi bilimdoni bo\u02bblgan. Musulmonlar uning vafotidan so\u02bbng qayg\u02bbuga tushgan\u201d.<\/span><\/p>\n

      Xulosa o\u02bbrnida shuni aytish mumkinki, Badruddin Ayniy Burjiy Mamluklar sultonligi davrida siyosiy-ijtimoiy va diniy ta\u02bclim sohasiga o\u02bbzining salmoqli hissasini qo\u02bbshgan. Sultonlar bilan yaqin munosabatda bo\u02bblib, davlat boshqaruvi va diniy masalalarda ularga maslahatchi bo\u02bblgan. Sultonlikka tashrif buyurgan xorijiy mehmonlarni kutib olish va ular bilan diplomatik munosabatlarni o\u02bbrnatishda, Sultonning istagiga ko\u02bbra, ayrim vaqtlarda uning vakili sifatida ish yuritgan.<\/span><\/p>\n

      Mamluk sultonlari turkiy tilda so\u02bbzlashgan, Badruddin Ayniy turkiy tilni bilgani bois, davlat boshqaruvidan tashqari, sultonlarga arab tili, hadis, fiqh, tarix va diniy ilmlardan saboq bergan. Shuningdek, boshqaruvda sulton tomonidan ko\u02bbzga ko\u02bbrinadigan ayrim xato va kamchiliklarni unga aytib, ularni bartaraf etgan. Shuning uchun sultonlar Badruddin Ayniyni \u201cMuallim va tarbiyachi\u201d sifatida e\u02bctirof etgan.<\/span><\/p>\n

      Badruddin Ayniyning \u201cUmdat al-qoriy fi sharhi al-Jome\u02bc as-Sahih lil Buxoriy\u201d asari Imom Buxoriyning \u201cSahihul Buxoriy\u201d asariga yozilgan sharhdir. U shunday asarlar ichida eng muhim, keng qamrovli sharhlardan hisoblangan. Shuningdek, u Ayniy yozgan kitoblar ichida ham ko\u02bbzga ko\u02bbrinarli asardir. Ushbu asar hanafiy mazhabi asosida yozilgan sharhlar ichida eng mashhuri bo\u02bblib, uning asosiy g\u02bboyasi umumbashariy axloq-odoblarni go\u02bbzallashtirish hisoblangan. Shu bilan birga, to\u02bbrt mazhabga taalluqli xususan, hanafiy mazhabining masalalarini nass (hujjat, aniq dalil) bilan ravshanlashtirib bergan.<\/span><\/p>\n

      Badruddin Ayniyning hadis ilmi va hanafiy mazhabi asosida yozgan asarlari hadis va hanafiy fiqhini o\u02bbrganishda muhim ahamiyat kasb etadi. Ayniqsa, Movarounnahr ulamolari tasnif etgan asarlarda Ayniy bitgan sharh va hoshiyalar aniqlangani muhim ilmiy yangilik bo\u02bblib, u bugungi kunda hadisshunoslik va fiqh yo\u02bbnalishida izlanish olib borayotgan yosh tadqiqotchilarga muhim manba sifatida xizmat qiladi.\u00a0<\/strong><\/span><\/p>\n

      FOYDALANILGAN ADABIYOTLAR<\/strong>:<\/strong><\/span><\/div>\n
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        Ahmad ibn Ali Maqriziy. al-Mavaiz va e\u02bctibar bi zikri xutot val-asar. \u2013 Bayrut: Dor al-kutub al-ilmiya, 1998. \u2013 J. 2.<\/span><\/div>\n<\/li>\n
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        Badruddin Ayniy. Aqd al-Jamon fi tarix ahl az-zamon. \/\/ tahqiqchi: Muhammad Muhammad Amin. \u2013 Qohira: Hay\u02bcat al- misriyatil amma, 1992.<\/span><\/div>\n<\/li>\n
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        Ibn Tag\u02bbribardi. An-nujum az-zohiroh fi muluk Misr va al-Qohira. 6 tomlik. \u2013 Misr: Maktaba al-vaqfiya, 2016. J. 15.<\/span><\/div>\n<\/li>\n
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        Muhammad ibn Abdur Rahmon as-Saxoviy. Kitob at-tibr al-masbuk fi zayl is-suluk. Tahqiqchi: Najva Mustafo Komil. \u2013 4 jildlik. \u2013 Qohira: Dor al-kutub val-vasoiq al-qavmiya, 2002. \u2013 J. 1.<\/span><\/div>\n<\/li>\n
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        Taqiyyuddin ibn Abdulqodir Tamimiy Doriy Izziy Misriy Hanafiy. At-tabaqotus saniya fi tarojimil hanafiya. \u2013 Ar-Riyod: Dar ar-rifo\u02bbiy, 1983. J. 3.<\/span><\/div>\n<\/li>\n
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        Zuhra Aripova. O\u02bbrta asr tarixchilari haqida. The light of Islam, 2020. \u2013 \u2116-4.<\/span><\/div>\n<\/li>\n
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        https:\/\/www.fihrist.org.uk\/catalog\/work_20743<\/a>.<\/span><\/div>\n<\/li>\n<\/ol>\n

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

        BAROT AMONOV,<\/span><\/strong><\/div>\n
        Hadis ilmi maktabi rektori<\/span><\/strong><\/div>\n
        tarix fanlari bo\u02bbyicha falsafa doktori (PhD)<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

        Badruddin Ayniy mamluklar davrining ko\u02bbzga ko\u02bbringan katta alloma, muhaddis va faqihlaridan biri bo\u02bblgan. U Markaziy Osiyo diyori hanafiy fiqhida ma\u02bclum va mashhur bo\u02bblgan \u201cHidoya\u201d kitobini sharhlash bilan bir qatorda, Imom Buxoriyning \u201cSahihul Buxoriy\u201d asariga ham nihoyatda mukammal sharh yozgan. Alloma faoliyati davomida amalga oshirgan ishlari va tasnif etgan asarlari ayniqsa, Movarounnahr allomalarining qalamiga mansub asarlardan …<\/p>\n","protected":false},"author":1,"featured_media":39774,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nBADRUDDIN AYNIYNING MA\u02bcNAVIY MEROSI VA HADIS ILMIGA OID ASARLARI TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"BADRUDDIN AYNIYNING MA\u02bcNAVIY MEROSI VA HADIS ILMIGA OID ASARLARI TAHLILI\" \/>\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=39773&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"BADRUDDIN AYNIYNING MA\u02bcNAVIY MEROSI VA HADIS ILMIGA OID ASARLARI TAHLILI - 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