{"id":39930,"date":"2025-01-29T09:18:13","date_gmt":"2025-01-29T04:18:13","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=39930"},"modified":"2025-01-27T11:05:37","modified_gmt":"2025-01-27T06:05:37","slug":"ahli-sunnaning-ikki-buyuk-imomi-2","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=39930&lang=oz","title":{"rendered":"AHLI SUNNANING IKKI BUYUK IMOMI"},"content":{"rendered":"

Soxta shayxlarning Islom olamining buyuk namoyandalarini, ayniqsa, ahli sunna val jamoa imomlari bo\u02bblmish Imom Moturidiy va Imom Ash\u02bcariyni adashganlikda ayblashi kundan-kunga avj olmoqda. Ular musulmonlarning sof e\u02bctiqodiga rahna solish, o\u02bbzaro ixtilof chiqarish orqali o\u02bbziga tobe qilishni maqsad qilgan. Ushbu maqolada soxta shayxlarning gaplari asossiz ekanini isbotlash ko\u02bbzda tutilgan.<\/span><\/p>\n

Vatandoshimiz Muhammad ibn Muhammad ibn Mahmud Al-Moturidiy As-Samarqandiy yashagan davr, Janob Rasululloh sollallohu alayhi vasallamning: \u201cOdamlarning eng yaxshilari mening zamondoshlarimdir, so\u02bbngra ulardan keyin kelganlar, so\u02bbngra ulardan keyin kelganlar\u201d[2], deb bashorat berganlaridek, sahoba, tobein va tabaa tobeinlar yashagan saodat asri tugab, turli xil adashgan firqalar yuzaga chiqqan paytlarga to\u02bbg\u02bbri keladi. Ayniqsa, mo\u02bbtazila firqasining tarafdorlari ko\u02bbpayib, ularning xato qarashlari odamlar orasida keng tarqalgan davrlar edi.<\/span><\/p>\n

Mo\u02bbtazila firqasi Qur\u02bcon oyatlari va hadislarga zid bo\u02bblgan qoidalarga asos solgan eng birinchi toifadir. Ularning xato qarashlaridan biri: \u201cKatta gunoh qilgan kishi mo\u02bbmin ham, kofir ham emas\u201d, deb imon va kufr orasida yana bir o\u02bbrin paydo qilishdir. Ushbu qoidalaridan kelib chiqib: \u201cKatta gunoh qilgan odam do\u02bbzaxda abadiy qoladi\u201d, degan gapni aytishgacha bordi. Bu Vosil ibn Atoning g\u02bboyasi edi. U aynan mana shu masala bo\u02bbyicha Hasan Basriyga xilof qilib, uning darslaridan o\u02bbzini chetga oldi. Hasan Basriy: \u201cU bizdan chetlandi\u201d, dedi. Shundan beri ularga \u201cchetlanganlar\u201d ma\u02bcnosini anglatadigan \u201cmo\u02bbtazila\u201d so\u02bbzi nisbat berila boshlandi. Ammo bu firqa: \u201cAllohga bandalar uchun manfaatli ishni qilish vojibdir\u201d, \u201cAlloh taoloning faqat Zoti mavjud. Unga biror sifat mavjud emas. Sifatlarni mavjud deyish azaliy narsalarning ko\u02bbp bo\u02bblishiga olib keladi\u201d, degan so\u02bbziga ko\u02bbra o\u02bbzini \u201cAdolat va tavhid egalari\u201d, deb nomladi. Ularning barcha xato qoida va g\u02bboyalariga ahli sunna val jamoa olimlari tomonidan raddiyalar berildi. Ayniqsa, ikki buyuk olim \u2013 Imom Moturidiy va Imom Ash\u02bcariy bu borada katta yutuqlarga erishdi.<\/span><\/p>\n

Imom Abul Hasan Ash\u02bcariy o\u02bbgay otasi, mo\u02bbtazila firqasiga mansub Abu Ali Jiboiyning qo\u02bblida tahsil olgan bo\u02bblsa-da, teran fikri va yuksak iste\u02bcdodi sababli, uning xato yo\u02bblidan voz kechdi. Bir kuni u Abu Ali Jiboiyga: \u201cBiri Allohga itoatli, ikkinchisi osiy, uchinchisi sabiy (yosh bola) holida vafot etgan uch aka-uka haqida nima deysiz?\u201d dedi. U: \u201cBirinchisi jannat bilan mukofotlanadi, ikkinchisi do\u02bbzaxda azoblanadi, uchinchisi mukofotlanmaydi ham, azoblanmaydi ham\u201d, dedi. Ash\u02bcariy unga: \u201cUchinchisi: Ey Robbim, nima uchun meni yoshligimda o\u02bbldirding. Katta bo\u02bblgunimcha tirik qoldirganingda, Senga iymon keltirib, itoat qilib jannatga kirar edim, desa, Robb nima deb javob beradi?\u201d, dedi. U: \u201cRobb: Men sendan ko\u02bbra yaxshiroq bilar edim. Agar sen katta bo\u02bblsang, osiylik qilib do\u02bbzaxga kirar eding. Yoshligingda o\u02bblishing sen uchun manfaatli edi, deb javob beradi\u201d, dedi. Ash\u02bcariy unga: \u201cIkkinchisi: Ey Robbim, unda nima uchun meni ham yoshligimda o\u02bbldirmading. Senga osiylik qilib, do\u02bbzaxga kirmas edim, desa, Robb nima deb javob beradi?\u201d, dedi. Jiboiy bu savolga javob bera olmagach, Ash\u02bcariy uning yo\u02bblini tark etdi va Rasululloh sollallohu alayhi vasallamning sunnatlariga hamda sahobalar jamoasi yurgan yo\u02bblga ergashdi. Shundan boshlab Ash\u02bcariy va uning izdoshlari Ahli sunna val jamoa deyiladigan bo\u02bbldi. Bu Imom Ash\u02bcariyning mo\u02bbtazila firqasining \u201cBandalar uchun manfaatli ishni qilish Allohga vojibdir\u201d, degan botil e\u02bctiqodiga bergan birinchi raddiyasi sifatida tarixga muhrlandi [3:57].<\/span><\/p>\n

Islom olamining g\u02bbarbiy qismida Imom Ash\u02bcariy, sharqiy qismida Imom Moturidiy mo\u02bbtazila kabi firqalarga Qur\u02bcon va sunnat asosida raddiyalar berishi natijasida adashgan toifalar sezilarli darajada kamaydi.<\/span><\/p>\n

Imom Moturidiy mo\u02bbtazila firqasining boshliqlaridan bo\u02bblgan Ka\u02bcbiyning Alloh taoloning sifatlari borasida aytgan xato fikrlariga aqliy va naqliy dalillar asosida raddiya bergan. Alloma o\u02bbzining \u201cKitobut-tavhid\u201d nomli asarida buni quyidagicha bayon qiladi:<\/span><\/p>\n

Ka\u02bcbiyning Allohni tanish va bilish borasida yetgan mavqeini bilishingiz mo\u02bbtazila mazhabi yetgan mavqeini qamrovli darajada bilishga xizmat qilgani bois, u aytgan so\u02bbzlardan ba\u02bczilarini keltirib o\u02bbtamiz. Zero u mo\u02bbtazilaning nazdida Yer yuzining imomi edi. Barcha quvvat Allohdandir. Ka\u02bcbiy: \u201cFalonchini rizqlantiradi, pistonchini rizqlantirmaydi yoki falon holatda rahm qiladi, piston holatda rahm qilmaydi\u201d, deyilganidek, ixtilofli holat va shaxslarga ehtimoli bo\u02bblgani Fe\u02bcl sifatidir. Shaxslarga aloqador bo\u02bblgan Kalom sifati ham shu turkumga kiradi (falonchiga gapiradi, pistonchiga gapirmaydi, deyilgani uchun Fe\u02bcl sifati). Ammo Qudrat, Ilm va Hayot bunga ehtimoli bo\u02bblmagani uchun (falon kishiga qodir bo\u02bblmaydi, falon kishini bilmaydi, falon holatda tirik bo\u02bblmaydi, deyish joiz bo\u02bblmagani uchun) Zot sifatidir\u201d, dedi. Yana bir gapida: \u201cRahmat va Kalom kabi Qudrat unga taalluqli bo\u02bblgani (gapirishga qodir, rahm qilishga qodir, deyiladiganlari) Fe\u02bcl sifati, ammo \u201cAlloh bilishga qodir bo\u02bbladimi yoki yo\u02bbqmi\u201d, deyilmaganidek, (Ilm sifati kabi) Qudrat unga taalluqli bo\u02bblmaydigani Zot sifatidir\u201d, dedi. So\u02bbng o\u02bbzi Zot sifati haqida: \u201cNima uchun Allohni bu sifatning teskarisi bilan vasflash joiz emas?\u201d deb savol beradi va bu savolga yana o\u02bbzi javob berib: \u201cChunki u Allohning Zotiga aloqador bo\u02bbladi, vaholanki, Uning zoti ixtilofli (o\u02bbzgaruvchi) emas. Zot sifatining teskarisi bilan vasflash esa Allohning Zotida o\u02bbzgarish bo\u02bblishini keltirib chiqaradi. Basharti, Allohning Zoti aslida o\u02bbzgaruvchi emas ekan, Zotining boqiyligi sababli, Unda o\u02bbzgarish bo\u02bblishi aslo joiz bo\u02bblmaydi. Bu xuddi, biror illat (biror narsaning mavjud bo\u02bblish sababi, masalan, olov tutun uchun illat) sababli mavjud bo\u02bblgan narsa o\u02bbsha illatning davomiyligi bilan davom etishiga o\u02bbxshaydi\u201d, deydi. Bundan tashqari u: \u201cAslida Alloh uchun biror sifat yo\u02bbq. U (sifat) vasflovchining vasflashi va nomlovchining nomlashi, xolos\u201d, dedi.<\/span><\/p>\n

(Imom Moturidiy aytadi) Holbuki, ikkisi (Fe\u02bcl va Zot sifatlari) vasflovchilarning vasflashida bir xil kelgan. Zero ular U Zotni Ilm, Qudrat va Fe\u02bcl bilan vasflagan (vasflovchilar Fe\u02bcl va Zot sifatlarining orasini ajratmay, Alloh taoloni \u201cOlim, Qodir, Xoliq\u201d, deb vasflagan). Bundan tashqari U Zot haqiqiy ma\u02bcnoda \u201cOlim, Xoliq, Qodir\u201d, deb nomlangan. Shunday ekan, Ka\u02bcbiyning ular orasida farq sobit qilishi uchun biror yo\u02bbl yo\u02bbq. Chunki u ikkisi aslida bir-biriga muvofiq keladi (Fe\u02bcliy va Zotiy sifatlar Alloh taoloning Zoti bilan qoimligi va azaliyligi borasida bir-biriga muvofiq keladi).<\/span><\/p>\n

Ba\u02bczan \u201cFalonchining duosini eshitdi, pistonchining duosini eshitmadi\u201d, deyiladi. Yana birov: \u201cAlloh buni mendan bilmadi\u201d yoki \u201cMendan falon vaqtda bildi, piston vaqtda bilmadi\u201d, deydi. Bu bilan Sam\u02bc (eshitish sifati) va Ilm (bilish sifati) Zot sifatlaridan bo\u02bblmasligi vojib bo\u02bblmadi. Kalom va Rahmat sifatlari ham shunday bo\u02bblishidan nima man qiladi. Agar Ka\u02bcbiy: \u201cU kishi o\u02bbzining \u201ceshitmadi\u201d va \u201cbilmadi\u201d degan so\u02bbzi bilan qilgan ishi va aytgan so\u02bbzini rad qilinganini iroda qilayapti\u201d desa, unga: \u201cAvvalgi masalada ham shunday bo\u02bbladi. Alloh taolo \u201cgapirmaydi\u201d degan so\u02bbzi bilan Fir\u02bcavndan O\u02bbz marhamati va ikromini rad qilishni iroda qilyapti. Chunki Kalom (gapirish) Alloh taolo u bilan bandalariga marhamat ko\u02bbrsatadigan narsadir. Alloh kalomdan marhamatini iroda qilishi \u201cQiyomat kunida Alloh ularga (kofirlarga) gapirmaydi\u201d, deb mo\u02bbminlarni kalom bilan bashorat qilgani va kofirlarni umidsiz qilganiga ko\u02bbra mashhurdir. Bu bizning nazdimizda shu ma\u02bcnoda tushuniladi. O\u02bbtgan ma\u02bclumotlardan bildikki, Alloh taolo hodis (yaratilgan narsa) bilan vasflanishi joiz emas ekan. Agar bu joiz bo\u02bblganda, U Muslih (isloh qiluvchi), Mufsid (fasod qiluvchi), Xayyir (yaxshi), Sharir (yomon), deb vasflanishi ham joiz bo\u02bblar edi. Holbuki bunday vasflash botildir. Demak, Alloh taolo Ka\u02bcbiy gumon qilganidek vasflanmas ekan. Quvvat Allohdandir.<\/span><\/p>\n

Yana bir dalil: <\/strong>Ovozdan boshqa narsalarni \u201ceshitadi\u201d, deyilmaydi, ammo \u201cbiladi\u201d, deyish joiz. Isbot tomonida ixtilof (har xillik) borligi sababli ular o\u02bbrtasida farq sobit qilish vojib bo\u02bblmadi va bu ixtilof Allohning Zotida o\u02bbzgarish bo\u02bblishini ham taqozo qilmadi. Inkor tomonida ham shunday bo\u02bblishini nima man qiladi. (Inkoriy ma\u02bcnoda ishlatilmagan sifatlar orasida ham ixtilof mavjud. Masalan, ovozlarda \u201ceshitadi\u201d so\u02bbzi qo\u02bbllanadi, ovozdan boshqa narsalarda \u201cbiladi\u201d so\u02bbzi qo\u02bbllanadi. Bu ixtilof ularning orasini ajratishga undamagani hamda Allohning Zotida o\u02bbzgarish bo\u02bblishini taqozo qilmaganidek, \u201cfalon holatda rahm qiladi, piston holatda rahm qilmaydi, falonchiga gapiradi, pistonchiga gapirmaydi\u201d kabi inkoriy ma\u02bcnoda ham ishlatiladigan Kalom va Rahmat sifatini ixtilofli shaxslar va holatlarda qo\u02bbllangani sababli ularni Zotiy sifatlardan ajratish vojib bo\u02bblmaydi va bu Allohning Zotida o\u02bbzgarish bo\u02bblishini ham taqozo qilmaydi). Quvvat Allohdandir.<\/span><\/p>\n

Yana bir dalil:<\/strong> Alloh taoloni adolatni inkori bilan (falonchiga adolat qilmaydi deb inkoriy ma\u02bcnoda) vasflash joiz bo\u02bblmaydi. U (Ka\u02bcbiy) esa buni Zot sifati, demadi. Bundan ma\u02bclum bo\u02bbladiki, uning sifatlar borasidagi qiyosi fosid ekan.<\/span><\/p>\n

Yana unga aytiladiki: \u201cFe\u02bcl sifati, degan so\u02bbzingdan fe\u02bclning o\u02bbzini, ya\u02bcni yaratilgan narsani nazarda tutayapsanmi? Yaratilgan narsa sening nazdingda fe\u02bclmi yoki boshqa narsami?\u201d Agar u: \u201cYaratilgan narsani nazarda tutayapman\u201d, desa, unga aytamizki: \u201cNima uchun, yaratilgan narsani sifat deding va u kimning sifati? Zero har bir sifat biror sifatlanuvchiga tegishli bo\u02bblishi lozim. Agar u: \u201cAllohning sifati\u201d, deydigan bo\u02bblsa, yaratilgan narsani Alloh uchun sifat qilib, og\u02bbir gapni aytgan bo\u02bbladi. Chunki fasod (buzg\u02bbunchilik), qubh (qabihliq), zarurat (muhtojlik), ajz (ojizlik), anjos (najosatlar) va xabois (nopokliklar) ham yaratilgan narsa hisoblanadi – \u201cHar bir narsa o\u02bbz sifati bilan vasflanuvchidir\u201d – barcha aqlli zotlar bunday sifatlar bilan sifatlanishdan bosh tortadi-yu, qanday qilib Alloh taolo ular bilan sifatlansin?! Agar u: \u201cFe\u02bcl sifati deganda yaratilgan narsadan boshqani nazarda tutayapman\u201d, deydigan bo\u02bblsa, unda: \u201cAlloh taoloning sifati \u2013 Fe\u02bcldir\u201d degan gapni aytgan bo\u02bbladi. Biz ham Alloh taolo o\u02bbzi yaratgan narsalar bilan sifatlanishdan oliy ekanini bayon qilib bergandik. Demak, Alloh taoloning sifati bo\u02bblmish Fe\u02bcl Uning Zotining sifati ekani sobit bo\u02bbldi (Fe\u02bcl sifati maxluqotdan boshqa narsa ekani isbotlangach, Allohning Zoti bilan qoim bo\u02bbluvchi narsa ekani isbotlangan bo\u02bbladi).<\/span><\/p>\n

Yana bir dalil: <\/strong>Alloh \u2013 Xoliq, Rahmon, Rahiym, deyiladi. Chunki U Zot o\u02bbzini shu ismlar bilan nomlagan. Nomlanishi bilan bir qatorda Uning Zoti ushbu ismlar bilan vasflanadi ham. Fe\u02bcl sifati ham shunga o\u02bbxshash. Bu xuddi, kalom (so\u02bbz) \u2013 hikmat, rost, yolg\u02bbon, degan nomlar bilan nomlanganiga o\u02bbxshaydi. Chunki kalom aslida shunday. Shu bilan birga bu so\u02bbzlar o\u02bbz egasiga, ya\u02bcni kalomga sifat hamdir (hikmatli so\u02bbz, rost so\u02bbz, yolg\u02bbon so\u02bbz, deyiladi). Alloh taologa ham shunday nisbat beriladi (Allohning ismlari Uning uchun sifatlar hamdir, deyiladi).<\/span><\/p>\n

Yana bir dalil: <\/strong>Unga aytiladiki, sen: \u201cRahmat va Mag\u02bbfirat Fe\u02bcl sifatidir\u201d, deding. La\u02bcnat va shatm (haqorat qilish) ham sening nazdingda (Alloh taolo yaratilgan narsa bilan sifatlanadi, degan gaping bo\u02bbyicha) Fe\u02bcl sifati hisoblanadi. Aytchi, \u201cRahmat\u201d yoki \u201cLa\u02bcnat\u201d, deb nomlangan fe\u02bcllar o\u02bbzi nima narsadirki, Alloh ular bilan vasflansa? Agar u: \u201cJannat-do\u02bbzax, qabul-rad yoki shunga o\u02bbxshash narsalar\u201d, desa, uning \u201cBandalarga manfaatli ishni qilish Allohga vojibdir\u201d, degan qoidasi bo\u02bbyicha \u201cAlloh rahmlidir, bandalariga bunday ishni qilmaydi\u201d, deb aytgan gapi botil bo\u02bbladi. Chunki, yuqoridagilarning barchasi (jannat-do\u02bbzax, qabul-rad) Alloh bandalariga qilgan ishlardandir. Agar u bundan boshqa ma\u02bcnoni sobit qilsa, uning: \u201cShatm qabih so\u02bbz. Alloh qabih narsalar bilan vasflanmaydi\u201d, degan gapiga binoan ikkisi (rahmat va la\u02bcnat) xalqdan boshqa bo\u02bblgan hamda Alloh ular bilan vasflanadigan sifatlar bo\u02bblib chiqadi. (Ka\u02bcbiyning bu qoidasiga ko\u02bbra, falonchiga rahm qiladi, falonchini la\u02bcnatlaydi, deyish joiz, ammo falonchini haqorat qiladi, deyish joiz emas. Uning qoidalari orasida tanoquz (ziddiyat) bo\u02bblib, \u201cAlloh yaratilgan narsalar bilan sifatlanadi\u201d, degan qoidasi bo\u02bbyicha Alloh falonchini haqorat qiladi, deb vasflash joiz. Chunki haqorat qilish fe\u02bcli yaratilgan narsalar jumlasidan hisoblanadi. Ammo \u201cAlloh qabih narsalar bilan sifatlanmaydi\u201d degan qoidasiga ko\u02bbra, falonchini haqorat qiladi, deyish joiz emas).<\/span><\/p>\n

Yana bir dalil: <\/strong>Unga aytiladiki, nima uchun sen Zot va fe\u02bcl sifati borasida o\u02bbzing yuqorida aytgan narsalarga e\u02bctiboringni qaratding. Holbuki, sen Zot sifatlarini iste\u02bcmolda isbot vajhidan (g\u02bbayri inkoriy ma\u02bcno jihatidan) ixtilofli holda ko\u02bbrib turibsan. Masalan, Qudrat bilan vasflanmaydigan o\u02bbrinlarda Ilm bilan (\u201cqodir bo\u02bbladi\u201d deyilmaydigan o\u02bbrinlarda \u201cbiladi\u201d deyiladi), Sam\u02bc (eshitish) bilan vasflanmaydigan o\u02bbrinlarda Qudrat bilan, Karam (saxiylik) bilan vasflanmaydigan o\u02bbrinlarda Ru\u02bcyat (ko\u02bbrish) bilan, Sam\u02bc bilan vasflanmaydigan o\u02bbrinlarda Juvd (oliyjanoblik) va Hikmat bilan vasflanadi. Bulardan boshqa ixtilofli holatlarni ham ko\u02bbplab keltirish mumkin. Ammo bu bilan ular (Zot sifatlari) orasida farq sobit qilish vojib bo\u02bblmadi. Balki Alloh taolo ular bilan azaldan vasflangandir. Nima uchun sen U Zot vasflanadigan sifatlarning barchasi haqida shunday demading (sifatlarda ixtilof, ya\u02bcni har xillik bo\u02bblishiga qarab ular bir-biridan ajratilmaydi va bu ixtilof Allohning Zotida ixtilof bo\u02bblishini taqozo qilmaydi, demading). Zero Alloh taolo o\u02bbzgarish va fasod (buzilish)dan oliy bo\u02bblgan Zotdir. Ular (o\u02bbzgarish va fasod) esa hodislik va bo\u02bblmagandan keyin bo\u02bblish alomatlaridir.<\/span><\/p>\n

Yana bir dalil: <\/strong>Unga aytiladiki, sen maxluqotni bir necha qismga bo\u02bblingan holda ko\u02bbrding. Sening nazdingda Alloh maxluqotning ba\u02bczisi bilan nomlanadi va ba\u02bczisi (qabihi) bilan nomlanmaydi. Ammo bu narsa ushbu sifatda (Nomlanish sifatida) ixtilof borligiga dalolat qilmadi (ushbu sifatda ixtilof borligini aytmading). Barcha sifatlarda ham shunday bo\u02bblishini nima man qiladi?! Tavfiq Allohdandir.<\/span><\/p>\n

Yana bir dalil: <\/strong>Uning mazhabida \u201cAlloh taolo Xoliq (yaratuvchi), Rahmon (rahm qiluvchi) emas edi. So\u02bbng O\u02bbz Zotini Xoliq, Rahmon qildi\u201d, degan tushuncha bor. Holbuki, biz Xoliq, Rahmonga ibodat qilishimiz joiz bo\u02bbladi (An\u02bcom surasining 102-oyatida \u201cU har bir narsaning Xoliqidir. Bas, Unga ibodat qiling\u201d [4], deyilgan). Demak, uning gapidan \u201cAlloh xalq uchun ma\u02bcbud yaratishga qodir bo\u02bblgan va Undan o\u02bbzgaga ibodat qilingan\u201d degan ma\u02bcno kelib chiqadi. Chunki, (uning gapi bo\u02bbyicha) ikkisi (Xoliq, Rahmon) Qudrat ularga taalluqli bo\u02bblgan ismlardir. Yana uning gapi bo\u02bbyicha, ushbu ismlar orqali qudrat unga ham taalluqli bo\u02bblganlik jihatidan U Zotning o\u02bbzi ham muhdas narsa bo\u02bblishi kelib chiqadi.<\/span><\/p>\n

Yana bir dalil: <\/strong>Unga: \u201cAlloh xalqni yaratmaslikka qodir bo\u02bbladimi?\u201d deyiladi. Agar u: \u201cYo\u02bbq\u201d, desa, U Zotni Xoliq bizzarurat (beixtiyor yaratuvchi) yoki (Qudrat uning Fe\u02bcliga taalluqli bo\u02bblmaydigan) O\u02bbz Zoti bilan yaratuvchi, degan gapni aytgan bo\u02bbladi va uning (Qudrat unga taalluqli bo\u02bblgani Fe\u02bcl sifatidir, degan) gapi botil bo\u02bbladi. Agar u: \u201cQodir bo\u02bbladi\u201d, desa, Qudratni hali yaratilmagan narsaga taalluqli qilgani bois, yaratilmagan narsani yaratilgan narsa, degan bo\u02bbladi. Bunda xalqning azaliyligini sobit qilish bordir. Quvvat Allohdandir [1:113].<\/span><\/p>\n

Imom Moturidiy mo\u02bbtaziladan boshqa adashgan toifalarga ham raddiyalar bergan. Natijada musulmonlar orasida sof islomiy aqiyda shakllangan. Hozirgi paytda Ash\u02bcariy va Moturidiy aqiydaviy mazhablarini umumiylashtirib \u201cahli sunna val jamoa mazhabi\u201d, deb yuritiladi.<\/span><\/p>\n

Soxta shayxlarning ikki buyuk Imom haqida aytayotgan har xil salbiy fikrlari aslida din dushmanlari tomonidan to\u02bbqilgan asossiz bo\u02bbhtonlardir. Ular ushbu allomalarning asarlarini o\u02bbqishga saviyasi yetmaydigan, kim nima desa, ishonib ketaveradigan sodda odamlarni aldab, ming yildan ortiq vaqt mobaynida amal qilib kelinayotgan ahli sunna val jamoa mazhabini parchalashga va musulmonlar orasida nizo chiqarishga urinmoqda. Ularning asl basharasini ochib, makr-hiylasini daf qilish Imom Moturidiy va u kishining izdoshlari hayoti va ijodidan odamlarni xabardor qilish bilan amalga oshirilishi mumkin.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
\n
    \n
  1. Imom Moturidiy. Kitabut tavhid. \u2013 Maktabatur Roshad. B. \u2013 113.<\/span><\/li>\n
  2. Oltin silsila. Sahihul Buxoriy. J.3. \u2013 Toshkent: Hilol-Nashr, 2018.<\/span><\/li>\n
  3. Sa\u02bcduddin Taftazoniy. Sharhul aqo\u02bcid an-Nasafiya. \u2013 Maktabatul Madina. B. \u2013 57.<\/span><\/li>\n
  4. Shayx Muhammad Sodiq Muhammad Yusuf. Tafsiri Hilol. J.3.\u2013 Toshkent: Hilol-Nashr, 2018.<\/span><\/li>\n<\/ol>\n<\/div>\n
    OBID XURSANDOV, <\/span><\/strong><\/div>\n
    Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Soxta shayxlarning Islom olamining buyuk namoyandalarini, ayniqsa, ahli sunna val jamoa imomlari bo\u02bblmish Imom Moturidiy va Imom Ash\u02bcariyni adashganlikda ayblashi kundan-kunga avj olmoqda. Ular musulmonlarning sof e\u02bctiqodiga rahna solish, o\u02bbzaro ixtilof chiqarish orqali o\u02bbziga tobe qilishni maqsad qilgan. Ushbu maqolada soxta shayxlarning gaplari asossiz ekanini isbotlash ko\u02bbzda tutilgan. Vatandoshimiz Muhammad ibn Muhammad ibn Mahmud Al-Moturidiy …<\/p>\n","protected":false},"author":1,"featured_media":34992,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2449,639],"tags":[],"yoast_head":"\nAHLI SUNNANING IKKI BUYUK IMOMI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"AHLI SUNNANING IKKI BUYUK IMOMI\" \/>\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=39930&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"AHLI SUNNANING IKKI BUYUK IMOMI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"AHLI SUNNANING IKKI BUYUK IMOMI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=39930&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=\"2025-01-29T04:18:13+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-01-27T06:05:37+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2024\/04\/ikkibuyuk.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"370\" \/>\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=\"10 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=39930&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=39930&lang=oz\",\"name\":\"AHLI SUNNANING IKKI BUYUK IMOMI - 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