{"id":39923,"date":"2025-01-28T09:25:14","date_gmt":"2025-01-28T04:25:14","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=39923"},"modified":"2025-01-28T11:15:28","modified_gmt":"2025-01-28T06:15:28","slug":"manbalar-asosida-basmalaning-qiyosiy-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=39923&lang=oz","title":{"rendered":"MANBALAR ASOSIDA \u201cBASMALA\u201dNING QIYOSIY TAHLILI"},"content":{"rendered":"

Yurtimizda ilm-ma\u02bcrifatga berilayotgan e\u02bctibor tufayli necha asrlar davomida ko\u02bbz qorachig\u02bbidek asrab-avaylab kelinayotgan qadimiy qo\u02bblyozma manbalarni o\u02bbrganish, tadqiq qilish va jamoatchilikka yetkazish imkoniyati kengaydi. Prezidentimiz Shavkat Mirziyoyev bugungi kunning eng dolzarb vazifasi sifatida so\u02bbzlab: \u201cTariximiz, madaniyatimiz, dinimizga aloqador bo\u02bblgan bir varaq qo\u02bblyozma bo\u02bblsa ham, ularni to\u02bbplab, xalqimizni, yoshlarimizga tanishtirish, bizning qanday buyuk va betakror merosimiz borligini anglatish, farzandlarimizni shu ulug\u02bb merosga munosib qilib tarbiyalash\u201d, deya ta\u02bckidladilar [1-120].<\/span><\/p>\n

Islom dinining bir jabhasi hisoblangan tasavvuf ilmi musulmon mamlakatlarining ijtimoiy va ma\u02bcnaviy hayotiga chuqur kirib borib, fan, madaniyat va adabiyot rivojiga ijobiy ta\u02bcsir ko\u02bbrsatdi. XI asrdan boshlab Sharqning deyarli barcha nufuzli shoir va yozuvchilari, mutafakkir olimlari tasavvufdan oziqlanib, uning insonparvarlik va haqsevarlik g\u02bboyalaridan ruhlanib, ijod qilishgan. Shuni nazarda tutgan rus olimi Ye.E.Bertels tasavvufga shunday ta\u02bcrif beradi: \u201cTasavvuf adabiyotini o\u02bbrganmasdan turib, o\u02bbrta asrlar musulmon Sharqi madaniy hayoti haqida tasavvurga ega bo\u02bblish mumkin emas. Bu adabiyotdan xabardor bo\u02bblmasdan Sharqning o\u02bbzini ham anglash qiyin\u201d [2:54]. Basmala mavzusi tasavvuf adabiyotida muhim yo\u02bbnalish sifatida qadrlanib, manbalarda qayd etilgan.<\/span><\/p>\n

Basmala aslida \u201cBismillahir rohmanir rohim\u201dning qisqartirilgan shaklidir. Bu islomiy ibora sifatida islom dinining asosiy belgisi va musulmon jamiyatining bir bo\u02bblagidir. U \u201cMehribon va rahmli Alloh nomi bilan\u201d, degan ma\u02bcnoni anglatadi. Vikipediyada yahudiylarning muqaddas kitobi hisoblanadigan qadimgi Tavrotda Basmala va shunga o\u02bbxshash iboralar ibodat vaqtida, ya\u02bcni namozning boshida \u201cRabbi nomi bilan\u201d deb qo\u02bbllanilgan. E\u02bctiborli tomoni, musulmonlarning \u201cAlloh ar-Rohman ar-Rohim\u201d iborasiga o\u02bbxshash yozuv ham uchragani qayd etilgan. Boshqa manbalarda esa islom dini ta\u02bcsiri ostida XI asrda Misrda (Qohira Geniza) yahudiylarning liturgik o\u02bbramlarida qisqartirilgan Basmala shakli \u201cRahmdil nomi bilan\u201d aytilgani aniqlangan.<\/span><\/p>\n

Islom dini dunyoga keng tarqala boshlagandan beri mazkur ibora islomiy shiorga aylandi. Hozirgi kunda islom davlatlarida rasmiy hujjatlar, maktublar, shartnomalar, murojaatlar, vasiyatnomalar ayni shu jumlalar bilan boshlanishi bunga dalildir.<\/span><\/p>\n

Tadqiqotlar shuni ko\u02bbrsatdiki, yurtimiz allomalari tomonidan yozilgan manbalarda Basmala asar muqaddima qismining boshlang\u02bbich kalimasi bo\u02bblgan. Hozirgi kungacha manbashunos olimlar asarning muqaddimasini uch qismga \u2013 Basmala, hamd va na\u02bctga bo\u02bblib, qo\u02bblyozmalarni tadqiq qilib kelmoqdalar [3:98]. Misol uchun Abu Rayhon Beruniy nomidagi Sharqshunoslik instituti qo\u02bblyozmalar fondida saqlanayotgan manbalarning yozilgan davridan, mavzusidan, sohasidan qat\u02bci nazar barchasida so\u02bbz boshi sifatida Basmala yozilgan. Bu shuni ko\u02bbrsatadiki, islom diniga oid manbalar Basmala bilan boshlangani ba bu ibora islom ta\u02bclimotida juda katta ahamiyatga ega ekaniga guvohlik beradi.<\/span><\/p>\n

Basmaladan har bir davrning mashhur bo\u02bblgan davlat arboblari, shoirlari, musavvirlari, xattotlari, kotiblari o\u02bbz asarlari yoki xatlarida keng foydalangan. Shuningdek, madaniy meroslardan tashqari me\u02bcmoriy yodgorliklarda ham bezak sifatida islomiy qadriyatlarni ifodalagan Basmala yozuvi masjid va madrasalarning ustun va peshtoqlarida ham aks etgan.<\/span><\/p>\n

Islom ulamolari ta\u02bckidlashicha, islom manbalarining katta qismini tasavvufiy adabiyotlar tashkil etadi. Tasavvufning asosiy maqsadi zohidlik va taqvo orqali qalbni tiklash, ya\u02bcni ruhiy quvvatni oshirish, dunyoviy mashg\u02bbulotlar va yomon his-tuyg\u02bbulardan poklash, botiniy gunohlarni tashlab, qalbga faqat Alloh bo\u02bblgan muhabbatni joylash va Uning roziligi uchun yashashlikdir. Bu ta\u02bclimotlar tasavvufiy adabiyotning asosiy mezoni hisoblanadi. Shu sababli tasavvuf ahli o\u02bbz yo\u02bbliga ega bo\u02bblgan va Qur\u02bconi karim va hadislarga tasavvufning asl ildizi, asosiy manbalari, deb qarashgan.<\/span><\/p>\n

\u201cTasmiya\u201d iborasi ham Basmala kabi islom manbalarida keng qo\u02bbllanilgan. Tasmiyaning asosi \u201c\u0627\u0633\u0645\u201d so\u02bbzidan olingan bo\u02bblib, u \u201catalgan, nomlangan\u201d, degan ma\u02bcnolarni anglatadi.<\/span><\/p>\n

Basmalaning asosi arab tili bo\u02bblgani bois, bu iborani chuqurroq o\u02bbrganishda shu tilning xususiyatidan kelib chiqqan holda kalimalarni tahlil qilish maqsadga muvofiqdir.<\/span><\/p>\n

Dastlab, Basmalaning to\u02bbliq shakli \u0628\u0633\u0645 \u0627\u0644\u0644\u0647 \u0627\u0644\u0631\u062d\u0645\u0627\u0646 \u0627\u0644\u0631\u062d\u064a\u0645<\/strong> ni tilshunoslik nuqtayi nazaridan tahlil qilsak:<\/span><\/p>\n

\u201c<\/strong>\u0628\u0650<\/strong>\u201d-<\/strong> Basmala bi<\/em><\/strong> harfi bilan boshlanib, u ko\u02bbmakchi hisoblanadi, qoidaga ko\u02bbra keyingi so\u02bbzga qo\u02bbshilib yoziladi. U mustaqil ma\u02bcnoga ega emas. U so\u02bbzlarni bir-biriga bog\u02bblash uchun qo\u02bbllaniladi va o\u02bbzbek tiliga \u201cbilan\u201d,<\/em> deb tarjima qilinadi.<\/span><\/p>\n

\u201c<\/strong>\u0627\u0633\u0645<\/strong>\u201d<\/strong>– Ikkinchi kalima, mustaqil ma\u02bcnoga ega bo\u02bblgan so\u02bbz bo\u02bblib, u gapda \u201cism, nom, ot\u201d<\/em>, degan ma\u02bcnolarni anglatadi. Grammatik qoidalarga asosan \u0627\u0633\u0645+\u0628 ga qo\u02bbshilishi oqibatida \u0627 \u201calif\u201d, ya\u02bcni kalimaning o\u02bbzagida bo\u02bblmagan alif tushib qolgani sababli \u0628\u0633\u0645 ko\u02bbrinishi hosil bo\u02bbladi.<\/span><\/p>\n

\u00a0\u201c<\/strong>\u0623\u0644\u0644\u0647<\/strong>\u201d<\/strong>– Alloh ismi bo\u02bblib, \u201cYagona ibodat qilinuvchi iloh ismi\u201d, degan ma\u02bcnoni ifodalaydi. Ba\u02bczi ulamolarning fikriga ko\u02bbra u Ismi A\u02bczamdir. Qoida asosida \u0628\u0633\u0645 dan keyin kelgani uchun izofa orqali birikkan, natijada \u0628\u0633\u0645 \u0627\u0644\u0644\u0647 deb yozilgan, ma\u02bcnosi \u201cAllohning ismi bilan<\/em>\u201d, deb tarjima qilinadi.<\/span><\/p>\n

\u00a0\u201c<\/strong>\u0627\u0644\u0631\u062d\u0645\u0627\u0646<\/strong>\u201d \u2014 Rohman ismi sifat vazifasida kelgan bo\u02bblib, \u201cJuda marhamatli, sanoqsiz va ulug\u02bb ne\u02bcmatlar ato etuvchi, mo\u02bbmin-u kofirlarni, butun maxluqotni bu dunyoda ne\u02bcmatlantiruvchi, butun borliqqa shafqat va rahmat qiluvchi\u201d, ma\u02bcnolariga egadir.<\/span><\/p>\n

\u201c\u0627\u0644\u0631\u062d\u064a\u0645<\/strong>\u201d- Rohim ismi ham shunday vazifadadir, \u201cRahmati, shafqati, marhamati ustun bo\u02bblgan, oxiratda esa faqat mo\u02bbminlarga rahmati va ne\u02bcmatlarini ehson qiladigan zotdir\u201d, deya ulamolar tomonidan ta\u02bcrif beriladi[4:3].<\/span><\/p>\n

\u0627\u0644\u0631\u062d\u0645\u0627\u0646 \u0627\u0644\u0631\u062d\u064a\u0645<\/strong> – Ikkita ism jamlangan holda kelganda ma\u02bcnolar ta\u02bckid va kuchaytirilgan darajada: \u201cBehad mehribon va benihoya rahmli\u201d, <\/em>degan ma\u02bcnolarni ifodalaydi. Islom ulamolari tomonidan ushbu ismlar Allohning 99 ta ismlaridan, deya ta\u02bckidlashadi.<\/span><\/p>\n

\u0628\u0650\u0633\u06e1\u0645\u0650 \u0671\u0644\u0644\u064e\u0651\u0647\u0650 \u0671\u0644\u0631\u064e\u0651\u062d\u06e1\u0645\u064e\u0627\u0646\u0650 \u0671\u0644\u0631\u064e\u0651\u062d\u0650\u064a\u0645\u0650<\/strong> \u2014 <\/strong>Yuqoridagi ma\u02bcnolarni jamlagan holda umumiy ma\u02bcnosi \u201cMehribon va rahmli Alloh nomi bilan\u201d yoki \u201cMehribon va rahmli Alloh nomi bilan boshlayman\u201d, deb tarjima qilinadi.<\/span><\/p>\n

Tasavvuf ulamolari qarashida esa \u201cIshimni Rahmon va Rahimli bo\u02bblgan Allohning nomi bilan boshlayman; Uning amri va istagi bilan shu ishning boshidaman; Uning amri va quvvati tufayli bajaraman; Shu ishni ado etishda barcha kuch-qudrat Allohdandir; U menga quvvat bermasa, bu ishni bajara olmayman\u201d, deya Basmalaga ta\u02bcrif berishadi.<\/span><\/p>\n

Tasavvuf ahli Basmalaning asl mohiyatini va mazmunini izohlashda Qur\u02bconi karim va hadislardagi iqtiboslardan foydalanmagan fikrni topa olmaysiz.<\/span><\/p>\n

Ibn Abbosning quyidagi so\u02bbzlari juda o\u02bbrinlidir: \u201cQur\u02bconning tashqi va botiniy tomonlari bordir. U bitmas-tuganmas, unga yetib bo\u02bblmaydi. Unga sho\u02bbng\u02bbigan inson faqat najot topadi. Qur\u02bconning zohiri tilovat, botiniy sharhi esa tafsirdir. Uni tushunish uchun ulamolar bilan yonma-yon o\u02bbtir va ahmoqlardan saqlan\u201d [5:50].<\/span><\/p>\n

Tafsir ulamolarining xizmatlari shu o\u02bbrinda benihoya qadrlidir. Chunki Qur\u02bconi karimni to\u02bbg\u02bbri anglash va uning mazmun-mohiyatini tushunishda tafsirlar asosiy manba hisoblanadi. Mufassirlar har bir oyatni tafsir qilishda juda ehtiyotkorlik bilan yondashgan, shuningdek, barcha ilmlarni jamlab, har bir harfni ham inobatga olib sharhlagan. Jumladan, Basmalaning Qur\u02bconi karimda qanday shaklda zikr qilingani, uning nozil bo\u02bblish sabablari atroflicha o\u02bbrganilgan.<\/span><\/p>\n

Tafsir ilmi ham boshqa islomiy ilmlar qatorida yillar davomida rivojlandi va kengaydi. O\u02bbziga xos ilm tarmoqlari paydo bo\u02bbla boshladi, bu sohada ijod qiluvchilar soni oshib bordi, ayniqsa, tasavvuf ilm ahillari orasida tafsir yozish bo\u02bbyicha o\u02bbzlarining yondashuv va uslublari paydo bo\u02bbldi. Natijada islom manbalari ichida ishoriy-tasavvufiy tafsirlar vujudga keldi.<\/span><\/p>\n

Tasavvufiy tafsirlarning ahamiyatli jihati tasmiyaga alohida urg\u02bbu berilgani bo\u02bbldi. Sababi, ayni shu turdagi tafsirlarda tasmiyaning sharhi har bir suraning boshida berilib, uning yangi ma\u02bcnolari atroflicha ochilgan. Shu uslub tasavvufiy tafsirga xos jihat bo\u02bblib, boshqa tafsir turlarida uni uchratmaysiz. Shu boisdan mashhur mufassirlar qatorida ishoriy tafsirlar yozgan ulamolarimizning asarlari juda ahamiyatlidir.<\/span><\/p>\n

Tasavvufiy tafsirlar ichida naqshbandiya tariqatining vakili Xoja Muhammad Porso (v.1420y.)ning \u201cTafsir\u201d asari alohida ahamiyatga ega [6]. Tafsir bilan tanishuv davomida uning boshqa asarlar kabi muqaddima qismi Basmala, hamd va na\u02bctdan boshlanganidan tashqari Basmalaga ta\u02bcrif yuqoridagi uslub bilan qo\u02bbllanilgani yaqqol ko\u02bbzga tashlanadi.<\/span><\/p>\n

Misol uchun, Xoja Muhammad Porso Qadr surasining boshida: \u201cMehribon va rahmli Alloh nomi bilan Uning so\u02bbzlarini tilovat qilaman va boshqa ism bilan emas ayni O\u02bbzi ta\u02bclim bergan nom bilan boshlayman. Ya\u02bcni bu ismi A\u02bczam ismi Allohnikidir. Unda Allohning Rahmon va Rahim sifatlari bordir, yana Qur\u02bconda kelgan hukmlar rioyasi bordir, qiyomda farzi va uni zikr qilishda hamda ma\u02bcnolarini anglashda sir-asrorlari bordir<\/em>\u201d, deydi.<\/span><\/p>\n

Bayyina surasida esa yuqoridagi ta\u02bcriflarga qo\u02bbshimcha qilib, tasmiyadagi harflarning sanog\u02bbiga ishora qilgan holda 19 raqamini keltirib, undan 18 raqamni o\u02bbn sakkiz ming olamga, bittasini esa do\u02bbzax olamiga ishora qilib o\u02bbtadi. Xoja Muhammad Porso har bir so\u02bbzini hadis va ulamolarning fikrlari bilan dalillaydi. Ma\u02bcnolarni chiroyli tarzda bayon qilish bilan bir qatorda sodda iboralardan foydalanib, uning botiniy ma\u02bcnolariga, ishoralarga urg\u02bbu berib o\u02bbtadi.<\/span><\/p>\n

Muallifning yana bir sharhlashdagi uslubini Zalzala surasidagi tasmiyaga berilgan izohda ko\u02bbrish mumkin. Bu yondashuv yuqoridagi ta\u02bcriflardan farqli bo\u02bblib, unda muallif Basmalani ikki qismga ajratgan holda tadqiq qiladi. Boshida muallif tasmiyaga oid hadislarni birma-bir keltirib, unga oid ma\u02bclumotlarni jamlab, uning dindagi qadr-qiymatini va fazilatlarini ochib bergan bo\u02bblsa, ikkinchi qismida esa\u0627\u0644\u0631\u062d\u0645\u0627\u0646 \u0627\u0644\u0631\u062d\u064a\u0645<\/strong> Allohning sifatlariga alohida urg\u02bbu beradi. Hayotiy misollar orqali asl ma\u02bcnolarini ochishga harakat qiladi. Dastlab, muallif Basmalani umumiy ta\u02bcriflaydi, keyingi o\u02bbrinlarda esa uning fazilatlarini bayon qiladi, so\u02bbngra tasmiyada yashiringan botiniy ma\u02bcnolarini yoritib beradi. Bu izohlarning har biri o\u02bbziga xosligini, bir-biriga mazmun jihatidan bog\u02bbliqligini hamda bayon qilishda turli uslublardan foydalanganini ifodalaydi. Muallif tafsirda Basmala bilan birga tasmiya iborasidan ham ko\u02bbp o\u02bbrinlarda foydalangan.<\/span><\/p>\n

Yuqoridagi ma\u02bclumotlardan foydalangan holda, islomshunos M.Ismoilov Xoja Muhammad Porsoning \u201cQadr surasining tasavvufiy tafsirlari\u201d nomli maqolasida: \u201cHaq ma\u02bcbudning nomi bilan. U kechiruvchi, xaloyiqqa rahm qiluvchi ulug\u02bb Zotdir. Uning kalomini o\u02bbqiyman. Uning nomi bilan boshlayman. Bu o\u02bbrinda Ismi A\u02bczamiga ishora bor\u201d, <\/em>deya Basmalaga berilgan ta\u02bcrifini keltirib o\u02bbtgan [7:4].<\/span><\/p>\n

Xoja Muhammad Porso qo\u02bbllagan bu yo\u02bclning asosi Qushayriy uslubidan olingan, deyish mumkin. U mashhur so\u02bbfiy bo\u02bblib, uning to\u02bbliq ismi Abdul-Karim ibn Havozin Abul Qosim al-Qushayriy (376-465h.\/986-1072m.)dir. Qushayriy tasmiyaga alohida urg\u02bbu bergan holda boshqa tafsirlardan farqli ravishda o\u02bbzining yondashuvini bayon qilgan olimdir. Unga ko\u02bbra, Basmalani sharhlashda suraga mos holda ta\u02bcriflash va takrorlanmaydigan ma\u02bcnolarni har bir suraning boshida keltirish taklifini beradi. Bu metod keyinchalik so\u02bbfiylarda, ayniqsa, tasavvufiy tafsir bilan ijod qilgan so\u02bbfiylarning ijodlarida yaqqol ko\u02bbrinadi. Turk tadqiqotchilari ishoriy tafsirlarni o\u02bbrganish jarayonida shunday xulosaga kelishgan. Ular bu uslubni Qushayriydan olingan, deb e\u02bctirof etishadi [8:101].<\/span><\/p>\n

Qushayriydan oldin yashagan mashhur so\u02bbfiy Jafar Sodiq (80, 83-148\/699, 702-765) esa boshqacha uslubni qo\u02bbllagan. Unga ko\u02bbra, U Basmalani birinchi navbatda oyat, deb hisoblagan. Shuni inobatga olgan holda Basmalani shunday tafsir qilgan: \u201cBa(<\/em>\u0628<\/em>) Allohning abadiyligi, (<\/em>\u0633<\/em>) ismlari, mim (<\/em>\u0645<\/em>) mulki yoki mavqeidir. Mo\u02bbminning imoni \u2014 Uning abadiyligini zikr qilishidir… Alloh so<\/em>\u02bczida to\u02bbrtta harf bor, birinchi Alifni tavhidga, ikkinchisini fahmga, <\/em>uchinchisini Nubuvvatga va ha (<\/em>\u0647<\/em>)<\/em> esa ishoradagi oxirgi darajadir\u201d, <\/em>deya ishora qilib ko\u02bbrsatadi. \u201cAlloh taolo shunday yagona ismki, u hech narsaga bog\u02bblanmagan, hamma narsa Unga bog\u02bblangan, ya\u02bcni U shunday bir ma\u02bcnodirki shuning uchun ham insonlar Uning tabiatini anglab, sifatini anglab hayratda qoladilar. U ko\u02bbz va o\u02bbylardan yashirin, ulug\u02bbligi bilan idrok etishdan pardalangandir<\/em>\u201d, deb ta\u02bcrif beradi [8:53].<\/span><\/p>\n

Mashhur olim Ya\u02bcqub Charxiy (1359-1447) \u201cTafsiri Charxiy\u201dda esa tasmiyani juda fasohat va balog\u02bbat bilan ifodalagan. Masalan: \u201cQur\u02bconning kaliti \u201cBismillahir rohmanir rohim\u201d turur. Ma\u02bcnosi ul bo\u02bblurkim, qachon bir sohibdavlat yosh o\u02bbg\u02bblonin mullog\u02bba topshirsa, mullo amr qilip ul norasidag\u02bba aytsa kim aytg\u02bbil \u201cBismillahir rohmanir rohim\u201d. Haq taolo farmonlag\u02bbaykim, ul o\u02bbg\u02bblong\u02bba bir baroate bitirgaylarkim tamug\u02bb o\u02bbtindin ozod bo\u02bblg\u02bbay va ustodi birla ota-onasig\u02bba ham Tangri rahmat qilib, tamug\u02bb o\u02bbtindan ozod bo\u02bblg\u02bbay\u2026<\/em>\u201d, kabi namunalarni ko\u02bbrish mumkin[9:67].<\/span><\/p>\n

Charxiyning fikricha, Alloh Basmala orqali bandalarga chiroyli ta\u02bclim berib, bandaning har bir nafasi, hayoti va amali Alloh bilan bog\u02bbliq bo\u02bblishi lozimligini ta\u02bckidlaydi. Musulmon kishi Basmalani aytib yurishi, Allohni yod etishi orqali banda bilan Alloh o\u02bbrtasida bog\u02bblanish yuzaga kelishini hamda ayni bu holat ixlos maqomini hosil qilishga olib boruvchi yo\u02bbl ekanligini e\u02bctirof etadi.<\/span><\/p>\n

Basmala Fotiha surasining dastlabki oyati hisoblanishi haqida islom ulamolari tomonidan ko\u02bbplab ixtiloflar bo\u02bblgani haqida manbalarda keltiriladi. Bu masala bo\u02bbycha esa aqoid ilmi ulamosi Abu Mansur Moturidiy \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asarida bunday keltiradi: \u201cTasmiya \u2014 Qur\u02bcondan bir oyat bo\u02bblib, Fotihat-al-Kitobidan emas. Uni alohida bir oyat deb belgilashning dalili Muhammad (s.a.v)dan rivoyat qilingan ushbu hadisdir:<\/span><\/p>\n

\u201cU zot alayhissalom Ubay ibn Ka\u02bcbga: \u201cSenga o\u02bbzimdan avval Sulaymon ibn Dovuddan boshqa biron kimsaga nozil bo\u02bblmagan bir oyatni o\u02bbrgataman,<\/em><\/strong> \u2014 dedilar. So\u02bbng masjiddan chiqayotib, oyoqlaridan birini eshikdan chiqardilar va unga: \u201cSen Qur\u02bconni qaysi oyat bilan boshlaysan?\u201d<\/em>– dedilar. Ubay: \u201cBismillahir rohmanir rohim\u201d bilan\u201d<\/em>, deb javob berdi. \u201cU o\u02bbsha-men senga o\u02bbrgatmoqchi bo\u02bblgan oyatdir\u201d<\/em>, dedilar Muhammad (s.a.v)\u201d. Mazkur hadis \u201cBasmala\u201dning Qur\u02bcondan bir oyat ekaniga dalolat qiladi. Biroq bir vaqtning o\u02bbzida \u201cFotiha\u201d surasining tarkibiga kirmasligiga ham yaqqol dalildir. Shuningdek, Imom A\u02bczam Abu Hanifa esa tasmiyani namozda jahriy aytmaslik to\u02bbg\u02bbrisida atroflicha e\u02bctirof etgan va sharhlab bergan. Hozirgi kungacha bu hukm asosida hanafiy mazhabi vakillari namozda amal qilib kelmoqda.<\/span><\/p>\n

Naml surasining 30-oyatida esa payg\u02bbambar Sulaymon (a.s.) va Saba\u02bc malikasi haqidagi qissa bo\u02bblib, oyat islom ummati uchun muhim bo\u02bblgan aqidaviy masalalarni o\u02bbz ichiga oladi: \u201c\u2026<\/em><\/strong>Malika so\u02bbzida davom etdi: \u201cAlbatta, u Sulaymondandir, albatta, unda: \u201cBismillahir rohmanir rohim\u201d. \u201cMenga qarshi bosh ko\u02bbtarmay, taslim bo\u02bblgan holingizda keling\u201d deyilmishdir, dedi\u201d<\/strong><\/em> [10:I:328].<\/em><\/strong> Demak, bu oyat Basmalaning to\u02bbliq shaklini bayon qilish bilan bir qatorda ishni faqat Allohning ismi bilan boshlash lozimligi hukmini, rasmiy xatlarning boshida Basmalani yozilish an\u02bcanasiga aynan shu oyat dalil bo\u02bblgani, shuningdek, bu kalima islom dinini boshqa din vakiliga tanishtirish uchun \u201cislom ramzi\u201d yoki \u201cilk ta\u02bclimot\u201d vazifasini ham bajarganidan xabar qiladi.<\/span><\/p>\n

\u0628\u0633\u0645 \u0627\u0644\u0644\u0647<\/strong> : Hud surasining 41-oyatida insonning har bir harakati va faoliyati Basmala bilan bog\u02bbliqligi ochiq tasvirlab berilgan: \u201c<\/em><\/strong>Va u: U (kema)ga mininglar, uning yurishi ham, turishi ham Allohning ismi ila bo\u02bblur. Albatta, Rabbim mag\u02bbfiratli va rahmlidir\u201d, dedi<\/em> [10:III:102].<\/em> Keltirilgan suraning ushbu oyatida Nuh (a.s)ning qissalari bayon qilingan bo\u02bblib, oyatda Nuh (a.s)ning to\u02bbfon boshlanganida, o\u02bbzlari bilan olishlari kerak bo\u02bblganlarga qarab aytgan gaplari keltirilgan: \u201cU (kema)ga mininglar, uning yurishi ham, turishi ham Allohning ismi ila bo\u02bblur\u201d, dedilar. Bu oyatdan inson har bir ishini Alloh nomi bilan boshlash kerakligi haqidagi ko\u02bbrsatma kelib chiqadi. Bu oyatda \u201c\u0627\u0644\u0631\u062d\u0645\u0627\u0646 \u0627\u0644\u0631\u062d\u064a\u0645\u201d qo\u02bbshib zikr qilinmagan. Demak, \u201cBismillahir rohmanir rohim\u201d bu shaklda ham foydalansa bo\u02bbladi va bu uning qisqartirilgan shakliga asos bo\u02bbladi.<\/span><\/p>\n

\u00a0:\u0627\u0633\u0645 \u0627\u0644\u0644\u0647<\/strong> An\u02bcom surasining 118,119,121,138-oyatlarida \u201cbi\u201d yordamchi bilan emas, balki \u0630\u0643\u0631 (zikr qilmoq) fe\u02bcli bilan keltirilgan. Misol uchun oyatlarning birida: \u201c….<\/strong>Allohning ismi zikr qilingan narsalardan eng!<\/em>\u201d, deya tafsir qilingan. <\/em>Bu oyatlarning nozil bo\u02bblish sababini ko\u02bbrib chiqsak, islomdagi asosiy ta\u02bclimotlar tasmiya bilan bog\u02bbliq ekanligini uchratasiz, ya\u02bcni musulmonlar faqat Alloh nomi bilan so\u02bbyilgan jonliq go\u02bbshtidan iste\u02bcmol qilishligi, taqiqlangan jonliqlardan tashqari qolgan hayvonlarni Basmalani aytishlik bilan halol hukmiga o\u02bbtishi bayon qilingan. Har bir oyat Basmalaning islom aqidasida qanchalik ahamiyatli ekanligiga dalildir.<\/span><\/p>\n

Yuqoridagi suralardan farqli jihati Haj surasida \u201c\u0627\u0633\u0645 \u0627\u0644\u0644\u0647\u201d iborasini uchratamiz: \u201c\u2026<\/em><\/strong>Ma\u02bclum kunlarda rizq qilib bergan chorva hayvonlarini (so\u02bbyishda) Allohning ismini zikr qilsinlar. Bas, ulardan yenglar va bechora, faqirlarga ham yegizinglar<\/em>\u201d (28-oyat), \u201c.. Allohning ismini eslashlari uchun, qurbonlik qilishni joriy etganmiz<\/em>\u201d (34-oyat), \u201cUlar Alloh zikr qilinganda qalblari titraydigan va o\u02bbzlariga yetgan musibatga sabr qiluvchilar hamda namozni to\u02bbkis ado etuvchilardir, ularga rizq qilib bergan narsalarimizdan infoq qiladilar<\/em>\u201d (35-oyat), \u201c\u2026.Allohning nomi ko\u02bbp zikr qilinadigan ibodatxonalar, masjidlar vayron qilingan bo\u02bblur edi<\/em>\u201d (40-oyat) [10:IV:31]. Yuqorida keltirilgan oyatlarda tasmiyaga bog\u02bbliq hukmlar chiroyli tarzda aniq, bir-birini to\u02bbldirgan holda bayon qilingan.<\/span><\/p>\n

:\u0628\u0630\u0643\u0631 \u0627\u0644\u0644\u0647<\/strong> Ra\u02bcd surasi 28-oyatda \u201c\u0627\u0633\u0645\u201d ning o\u02bbrniga \u201c\u0630\u0643\u0631\u201d so\u02bbzi qo\u02bbllanilgan: \u201cImon keltirganlar va Allohning zikri ila qalblari orom topganlar\u201d. <\/em>Bu Allohning zikri yoki Alloh ismini zikr qilish, deb sharhlangan.<\/span><\/p>\n

: \u0628\u0627\u0633\u0645 \u0631\u0628\u0643<\/strong> Alaq surasining ilk oyatida \u201cYaratgan Robbing nomi bilan o\u02bbqi<\/em>\u201d kelgan. Alloh ismi\u201c\u0631\u0628\u0643\u201c ga o\u02bbzgarganini ko\u02bbramiz. Asl ma\u02bcnosi Basmala bilan bir xildir. Undan tashqari boshqa ko\u02bbplab suralarda bu ko\u02bbrinish bilan keltirilgan. Masalan, Al-Haqqo surasining 52-oyatida: \u201c<\/strong>Bas, ulug\u02bb Rabbingning ismini poklab yod et<\/em>\u201d [10:VI:249], deb marhamat qilgan.<\/span><\/p>\n

\u0628\u0627\u0644\u0644\u0647<\/strong> : Istiozada \u0623\u0639\u0648\u0630 \u0628\u0627\u0644\u0644\u0647 \u0645\u0646 \u0627\u0644\u0634\u064a\u0637\u0627\u0646 \u0627\u0644\u0631\u062c\u064a\u0645 (\u201cQuvg\u02bbin etilgan shayton (vasvasasi)dan Alloh panoh berishini so\u02bbrayman\u201d) \u0628\u0627\u0644\u0644\u0647 shakli qo\u02bbllanilgan va ma\u02bcnosi \u201cAlloh ismi bilan\u201d deb tarjima qilingan.<\/span><\/p>\n

\u0627\u0644\u0631\u062d\u0645\u0627\u0646 \u0627\u0644\u0631\u062d\u064a\u0645<\/strong> : <\/strong>Allohning bu ikkala ismining birga \u201c\u201c\u0628\u0633\u0645 \u0627\u0644\u0644\u0647 dan ayri holda \u2013 Fotiha surasining 3-oyatida: \u201cU Rahmon va Rohimdir<\/em>\u201d; Baqara surasi 163-oyatida: \u201cVa ilohi<\/em>n<\/em>giz bir ilohdir. Rahmon va Rohiym bo\u02bblmish Undan o\u02bbzga ibodatga sazovor zot yo\u02bbqdir<\/em>\u201d va Hashr surasining 22-oyatida: \u201c…U mehribon va rahmlidir<\/em>\u201d deya zikr qilingan [10:VI:115]. Shuningdek, Qur\u02bconi karimda alohida Ar-Rohman nomli sura ham mavjud. Muhammad (s.a.v.): \u201cHar bir narsaning kelini bor, Qur\u02bconning kelini \u201cAr-Rahmon\u201d surasidir\u201d<\/em>, deganlar. Chunki, bu sura, xuddi kelinlar bezaklari ila boshqalardan farqlanib turganidek, o\u02bbziga xos uslubi bilan boshqa suralardan ajralib turadi.<\/span><\/p>\n

Demak, Basmala qanday shaklda kelishidan qat\u02bci nazar uning mohiyati va asosiy mazmuni: \u201cAllohning ismini yod etish va Allohning rahmatini eslash\u201d, deya ta\u02bckidlanadi. Bu esa tasavvuf olamining asl maqsadidir. Misol tariqasida yuqoridagi qiyosiy tahlil va ishoriy tafsirlardan namunalar bunga asosdir.<\/span><\/p>\n

Ikkinchi asosiy manba hadislardir. Muhammad (s.a.v.) Qur\u02bcon asosida hayot kechirganliklari haqida ko\u02bbplab asarlar bitilgan. Jumhur ulamolar Muhammad (s.a.v.)ning sunnatlari ayni Alloh tomonidan kelgan Qur\u02bcondagi hukmlarning amaldagi ko\u02bbrinishidir, deya e\u02bctirof etadi. Shunday ekan, Basmalani tadqiq qilishda ham hadislar juda katta ahamiyatga egadir. Misol uchun, Muhammad (s.a.v.): \u201cTasmiyasiz boshlangan ishning oxiri yo\u02bbq\u201d, deb aytgan mashhur hadislari hammaga ma\u02bclumdir.<\/span><\/p>\n

Basmalaning nozil bo\u02bblishi haqida Ibn Umar (r.a)dan rivoyat qilingan hadisda Muhammad (s.a.v.) \u201cJabroil (a.s.) menga Alloh taolodan vahiy olib kelganida, avvalgi aytgan kalimasi \u201cBismillahir rohmanir rohim\u201d bo\u02bblar edi\u201d<\/em>, deb marhamat qilganlar. Bundan ko\u02bbrinadiki, Jabroil (a.s.)ning Muhammad (s.a.v.)ga o\u02bbrgatgan ilk ta\u02bclimi bu aynan tasmiyadir.<\/span><\/p>\n

Keyingi hadis esa Jobir (r.a)dan rivoyat qilingan. Muhammad(s.a.v.) \u201cBismillahir rohmanir rohim\u201dning nozil bo\u02bblishi haqida bunday deganlar: \u201cVaqtiki \u201cBismillahir rohmanir rohim\u201d nozil bo\u02bblganda maloikalardan iborat osmon ahli xursand bo\u02bblib, shodlandilar. Uning nozil bo\u02bblishi bilan Arsh titradi. U bilan mingta farishta nozil bo\u02bbldi\u201d<\/em>. Farishtalarni xursand qilgan va ularning yerga tushishiga sabab bo\u02bblgan, shu bilan birga Alloh taoloning eng haybatli maxluqoti hisoblangan Arshni titratgan \u201cBismillah\u201d lafzining fazilati naqadar ulug\u02bb ekanligiga dalil bo\u02bbladi.<\/span><\/p>\n

Basmalaning fazilati to\u02bbg\u02bbrisida Ibn Mas\u02bcud (r.a)dan rivoyat qilingan hadisda: \u201cKimki do\u02bbzaxning Zaboniya farishtalari changalidan omonda bo\u02bblmoqni xohlasa, \u201cBismillahir rohmanir rohim\u201dni ko\u02bbp o\u02bbqisin. Alloh taolo \u201cBismillahir rohmanir rohim\u201ddagi har bir harfni har bir Zaboniya farishtaga qalqon qiladi\u201d<\/em>, deyilgan. Mazkur hadislardan shuni anglash mumkinki, kim \u201cBismillah\u201dni ko\u02bbp zikr qilar ekan, u albatta, dunyoda baxtli va oxiratda najot topuvchilardan bo\u02bbladi.<\/span><\/p>\n

Ali ibn Abi Tolib (r.a.) esa tasmiya haqida bunday degan: \u201cBismillahir rohmanir rohim\u201dni chiroyli yozmoqlik yuzni chiroyli qilur. Undan tashqari Alloh taoloning nomi \u201cBismillahir rohmanir rohim\u201d har bir kasallikka shifo, har bir dori-darmonga vositadir\u201d<\/em> [11:19].<\/span><\/p>\n

Islom manbalarida tasmiyaning ahamiyati va fazilatini ochib beruvchi ma\u02bclumotlar juda ko\u02bbp bo\u02bblib, ularni anglash va to\u02bbg\u02bbri talqin qilish lozimdir.<\/span><\/p>\n

Xulosa shuki, Basmala islom dinida katta ahamiyatga ega bo\u02bblgan va manbalarda asosiy \u201ckalit\u201d vazifasini bajargan iboradir. Uning qiyosiy tahlilida iboraning har tomonlama ahamiyatli jihatlari ochib berildi va Basmalani tasavvuf olami bilan uyg\u02bbun holda anglash, uning mazmun-mohiyatini bilish uchun zamin bo\u02bbldi. Jumladan, Xoja Muhammad Porsoning \u201cTafsir\u201d asaridagi sharhlar Basmalaning mazmun-mohiyati cheksizligidan, u biz bilmagan juda ko\u02bbp zohiriy va botiniy ma\u02bcnolarga ega ekanligidan dalolat beradi. Alloma Fayzul Qodir aytganidek: \u201cBismillahir rohmanir rohim\u201d har qanday kitobning kalitidir\u201d.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
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    SEVARA KARIMOVA,<\/span><\/strong><\/div>\n
    O\u02bbzbekiston xalqaro islom akademiyasi mustaqil tadqiqotchisi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Yurtimizda ilm-ma\u02bcrifatga berilayotgan e\u02bctibor tufayli necha asrlar davomida ko\u02bbz qorachig\u02bbidek asrab-avaylab kelinayotgan qadimiy qo\u02bblyozma manbalarni o\u02bbrganish, tadqiq qilish va jamoatchilikka yetkazish imkoniyati kengaydi. Prezidentimiz Shavkat Mirziyoyev bugungi kunning eng dolzarb vazifasi sifatida so\u02bbzlab: \u201cTariximiz, madaniyatimiz, dinimizga aloqador bo\u02bblgan bir varaq qo\u02bblyozma bo\u02bblsa ham, ularni to\u02bbplab, xalqimizni, yoshlarimizga tanishtirish, bizning qanday buyuk va betakror merosimiz borligini …<\/p>\n","protected":false},"author":1,"featured_media":39924,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[3562,3560,3556,3550,3554,3546,3566,3548,3552,3558,3564],"yoast_head":"\nMANBALAR ASOSIDA \u201cBASMALA\u201dNING QIYOSIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MANBALAR ASOSIDA \u201cBASMALA\u201dNING QIYOSIY 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=39923&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MANBALAR ASOSIDA \u201cBASMALA\u201dNING QIYOSIY TAHLILI - 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