{"id":40383,"date":"2025-02-18T09:22:35","date_gmt":"2025-02-18T04:22:35","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=40383"},"modified":"2025-02-17T10:26:37","modified_gmt":"2025-02-17T05:26:37","slug":"xuroson-mavoliylari-va-ularning-hadis-ilmi-rivojidagi-o%ca%bbrni","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=40383&lang=oz","title":{"rendered":"XUROSON MAVOLIYLARI VA ULARNING HADIS ILMI RIVOJIDAGI O\u02bbRNI"},"content":{"rendered":"

Islomni yetkazish va bayon qilish vazifasi yuklatilgan Payg\u02bbambarimiz (s.a.v) va birinchi navbatda xitob qilingan qavm arablar ekani ma\u02bclum. Ammo Islom faqat bir xalqqa emas, balki butun insoniyatga yuborilgan, ya\u02bcni umuminsoniy din ekani va buning amalga oshishi uchun o\u02bbz izdoshlarini mas\u02bcul qilgani ham alohida haqiqatdir. Shuningdek, bu mas\u02bculiyatni anglagan ilk musulmon nasllarning azmu shijoati bilan da\u02bcvat va da\u02bcvat chegaralari tezda kengayib, natijada arablar bilan birga arab bo\u02bblmagan ko\u02bbplab millatlar, jamoalar \u2013 ajamlar ham islomni qabul qilgan. Shuningdek, Islomning irqchilik va qabilachilikni qoralab, yagona ustunlik ilm va taqvo bilan ta\u02bcminlanishi mumkinligi haqidagi asosiy qoidasi natijasida islomni qabul qilgan kishilar islomiy ilmlarga yo\u02bbnalib, bu sohada g\u02bbayrat ko\u02bbrsatganlar. Shunday qilib, hijriy ikkinchi asrning boshlarida mavoliylar, ya\u02bcni arab bo\u02bblmagan musulmonlar diniy ilmlarda ustunliklari bilan maqtalgan, arablar esa ozchilik tomonda qolgan. Ammo bu holat, ayniqsa, Umaviylar davrida arablarning qabilachilik va jamiyatdagi yuqori maqomlariga qarshi ko\u02bbrsatilgan harakati natijasi sifatida ham baholanadi. Shuningdek, ushbu ilmlar bilan shug\u02bbullanish, ilgari madaniyatdan uzoq, oddiy va ko\u02bbchmanchi hayot kechirgan ummiy arablar emas, balki muqim hayotni qabul qilgan madaniy jamiyatlarning ishi bo\u02bblishi mumkinligini ta\u02bckidlovchilar ham bor. Rostini aytganda, biografik asarlar ko\u02bbzdan kechirilganda, \u00abmavlo\u00bb deb qayd etilib, \u201croviy\u201d, \u201cmuhaddis\u201d, \u201cfaqih\u201d, \u00abmufassir\u00bb va \u201colim\u201d kabi sifatlar bilan tavsiflangan shaxslar juda ko\u02bbpchilikni tashkil etgani ayon bo\u02bbladi. Hadis usuli kitoblarida ham \u00abma\u02bcrifatul mavoliy minar ruvot val ulamo\u00bb sarlavhasi ostida mavoliy roviy va ulamolarga bag\u02bbishlangan maxsus bo\u02bblim ajratilishi masalaning ahamiyatini ko\u02bbrsatishi jihatidan diqqatga sazovordir. Ba\u02bczi manbalar va tadqiqotlarda ham mavoliylarning ilmdagi ustunliklari bilan birga Payg\u02bbambarimiz (s.a.v)ning hadislarining til va uslubini buzganlari, o\u02bbtmish madaniyatlari \/isroiliy rivoyatlarni islomga olib kirganlari, hatto islom dushmanligi yoki millatchilik sababli hadis to\u02bbqish faoliyati bilan shug\u02bbullanganlari haqida ham so\u02bbz yuritiladi. Shu bilan birga, islomning ilk yillari, Umaviylar va Abbosiylar davrlari bilan bog\u02bbliq mavoliylarning siyosiy, ma\u02bcmuriy, ijtimoiy-madaniy ta\u02bcsir va rollari haqida turli tadqiqotlar olib borilgan bo\u02bblsa-da, ularning hadis rivoyatlaridagi ijobiy yoki salbiy ta\u02bcsirlari haqida mustaqil va keng qamrovli tadqiqot olib borilmagan. Shuning uchun bu mavzuni alohida ko\u02bbrib chiqishni ma\u02bcqul topdik.<\/span><\/p>\n

\u00abMavoliy\u00bb so\u02bbzi \u00abmavlo\u00bbning ko\u02bbpligi bo\u02bblib, \u201cvalaya\u201d ildizidan kelib chiqqan. Bu ildizga tegishli asosiy masdarlar esa \u201cvaliy\u201d, \u201cviloyat\u201d, \u00abvaloyat\u00bb va \u00abvalo\u00bbdir. \u201cValiy\u201d va \u00abvalo\u00bb yaqinlik ma\u02bcnosini anglatadi. Shuningdek, \u00abvalo\u00bb bir narsaga ega bo\u02bblish va mulkdor bo\u02bblishni anglatadi. \u201cViloyat\u201d va \u00abvaloyat\u00bb esa umumiy yordam ma\u02bcnosini anglatadi. Ammo \u201cviloyat\u201d ko\u02bbproq boshqaruv va hokimiyat ma\u02bcnosini o\u02bbz ichiga oladi[1]<\/a>. Shu ildizdan kelib chiqqan \u00abmavlo\u00bb esa ham ismi foil, ham ismi maf\u02bcul ma\u02bcnosida ko\u02bbplab ma\u02bcnolarda qo\u02bbllaniladi[2]<\/a>. Shunga ko\u02bbra, \u00abmavlo\u00bb so\u02bbzi xoja, qul, ozod qiluvchi, ozod qilingan, ne\u02bcmat beruvchi, ne\u02bcmat berilgan, ittifoqchi, sherik, do\u02bbst, yordamchi, do\u02bbst, amaki o\u02bbg\u02bbli, yaqin qarindosh va qo\u02bbshni kabi ma\u02bcnolarni anglatadi[3]<\/a>.<\/span><\/p>\n

Qur\u02bconi karimda \u00abBilib qo\u02bbyingizki, Alloh sizlarning xojangizdir (mavloingizdir). U qanday yaxshi xoja (mavlo) va naqadar yaxshi madadkordir\u00bb[4]<\/a>. \u201c<\/strong>Bunga sabab imon keltirganlar Allohning do\u02bbsti (homiysi) ekani va kofirlarga esa hech qanday homiy (mavlo) yo\u02bbq ekanidir\u201d[5]<\/strong><\/a> ma\u02bcnosini anglatadigan oyatlarda Alloh taologa yordamchi, do\u02bbst, ega, himoyachi, ehson qiluvchi, yaxshilik qiluvchi ma\u02bcnolarida mavlo deyilgan[6]<\/a>. Shuningdek, Qur\u02bconda \u00abmavlo\u00bb so\u02bbzi, Zakariyo payg\u02bbambarning so\u02bbzi sifatida kelgan \u00abMeni ortimda qoladigan qarindoshlarim (dinni zoye qilib yuborishlari)dan xavfdaman\u00bb[7]<\/a> ma\u02bcnosini anglatadigan oyatda, ko\u02bbplikda yaqin qarindosh va merosxo\u02bbrlar ma\u02bcnosida qo\u02bbllanilgan[8]<\/a>. Shuningdek, o\u02bbxshash ma\u02bcnoda boshqa bir oyatda shunday keltirilgan: \u00ab Har bir kishi uchun ota-ona va qarindoshlar qoldirib ketgan (meros)dan (oluvchi) merosxo\u02bbrlar (mavoliy) qilib qo\u02bbydik\u00bb[9]<\/a>.<\/span><\/p>\n

Ba\u02bczan \u00abmavlo\u00bb bir mas\u02bculiyatni o\u02bbz zimmasiga olgan ma\u02bcnosida \u00abvoliy\u00bb so\u02bbzi bilan bir xil ma\u02bcnoda qo\u02bbllaniladi[10]<\/a>. Nikohlanadigan ayol haqidagi ikki turli rivoyatdan birida \u00abvoliysining iznisiz\u00bb[11]<\/a>, boshqasida \u00abmavoliysining iznisiz\u00bb[12]<\/a> degan hadislar buning misolidir[13]<\/a>. Shuningdek, umumiy holda hadislarda mavlo va mavoliy atamalari ba\u02bczan xoja, ba\u02bczan esa ozod qilingan qul ma\u02bcnosida qo\u02bbllaniladi[14]<\/a>.<\/span><\/p>\n

Yuqoridagi misollarda keltirilgan mavlo so\u02bbzi johiliyat davrida ham, islomda ham ko\u02bbproq ko\u02bbplik shaklida mavoliy deb ham istilohiy ma\u02bcno, ham qo\u02bbllanish sohasiga ko\u02bbra xilma-xillik kasb etgan. Endi bu ma\u02bcnoda mavoliy tushunchasi va turlarini ko\u02bbrib chiqamiz.<\/span><\/p>\n

Avvalgi sarlavha ostida yordamchi, do\u02bbst, qarindosh, amaki o\u02bbg\u02bbli, qo\u02bbshni va hokazo kabi ko\u02bbplab ma\u02bcnolarni anglatgan mavlo so\u02bbzi, johiliyat davrida avvalo ozod qilingan qul ma\u02bcnosida qo\u02bbllanilgan. Bu \u00abitq\u00bb yoki \u201cataka\u201d mavlosi deb ataladi. Shuningdek, o\u02bbsha davrda jamiyatda mavjud bo\u02bblgan qabilachilik va qonli nizolar sababli taraflar o\u02bbrtasida yordamlashish va himoya qilishga qaratilgan shartnomalar natijasida yuzaga kelgan bir turdagi valo ham borki, bu \u00abaqd\u00bb yoki \u00abhilf\u00bb mavlosi deb ataladi. Davrning yana bir do\u02bbstlik sababi esa har qanday qabilaning mavoliylaridan bir ayolga uylanish orqali yuzaga kelgan \u201crahim\u201d mavloligidir. Johiliyat arablarida \u201cataka\u201d, \u00abhilf\u00bb va \u201crahim\u201d bo\u02bblib, asosiy uch turdagi mavoliy guruhi mavjud bo\u02bblgan[15]<\/a>.<\/span><\/p>\n

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

Islomda mavoliy tushunchasi<\/strong><\/span><\/p>\n

Johiliyat davriga tegishli bo\u02bblgan turli ma\u02bcno va qo\u02bbllanilishlarini ko\u02bbrib chiqqanimiz mavlo yoki mavoliy tushunchalari islom davrida qo\u02bbllanilishi va turi jihatidan qisman o\u02bbzgarish va rivojlanish ko\u02bbrsatgan, mazkur tushunchalar bu davrga tegishli manbalarda \u201cataka\u201d, \u201cislom\u201d va \u00abhilf\u00bb mavlosi deb asosiy uchta sarlavha ostida ko\u02bbrib chiqilgan[16]<\/a>. Biz ham quyida shu sarlavhalar ostida, mavzumizni yorituvchi aniq nuqtalarni oldinga chiqarib, davrning valo turlarini ko\u02bbrib chiqamiz.<\/span><\/p>\n

Islom mavoliyligi \u2013 musulmon bo\u02bblmagan shaxsning islomni qabul qilishiga sababchi bo\u02bblgan kishi bilan o\u02bbrtasida paydo bo\u02bblgan do\u02bbstlikning nomidir[17]<\/a>. Bu yaqinlik natijasida yangi musulmon bo\u02bblgan shaxs islomni qabul qilishga sabab bo\u02bblgan kishining mavlosi hisoblanib[18]<\/a>, qabilasiga nisbat qilinadi. Masalan, ba\u02bczi asarlarda Buxoriyning (v. 256\/869) biografiyasi zikr qilinganda Muhammad ibn Ismoil ibn Ibrohim ibn Mug\u02bbiyra Ju\u02bcfiy mavlosi, Abu Abdulloh Buxoriy deyiladi[19]<\/a>. Ibnus Salohning ma\u02bclumotiga ko\u02bbra, Buxoriyning bu nisba bilan atalish sababi, bobosi Ahnaf majusiy bo\u02bblib, Yaman ibn Ahnas Ju\u02bcfiy orqali musulmon bo\u02bblganidan kelib chiqadi[20]<\/a>. Shuningdek, ataka mavlosida bo\u02bblgani kabi islom mavlosida ham zanjirli valo haqida so\u02bbz yuritish mumkin. Bu holat mavoliy musulmonlar vositasida islomga kirishi mumkin bo\u02bblgan shaxslar bo\u02bblishi haqiqatidan kelib chiqadi. Masalan, nasroniy bo\u02bblgan Hasan ibn Iso Mosarjisiyning (vaf. 239\/853) islomni qabul qilishi mavoliylardan bo\u02bblgan Abdulloh ibn Muborak (vaf. 181\/797) orqali bo\u02bblgan[21]<\/a>. Shu sababli Hasan ibn Iso bir mavloning mavlosi maqomida bo\u02bbladi.<\/span><\/p>\n

Boshqa tomondan, johiliyat davrida valo masalasida diniy farqlar katta ahamiyatga ega bo\u02bblmagan bo\u02bblsa, islom buni vaqt o\u02bbtishi bilan yo\u02bbq qilgan va mavoliylikni faqat musulmonlarga xos qilgan[22]<\/a>. Musulmon jamiyatidagi yahudiy va nasroniylar esa \u00abzimmiylar\u00bb deb atalgan[23]<\/a>.<\/span><\/p>\n

Hilf mavoliyligi arab bo\u02bblmaganlar bilan arablar o\u02bbrtasida tuzilgan himoya va do\u02bbstlik shartnomasidir[24]<\/a>. Bu valo turini valoul islomdan ajratib turadigan xususiyat, mavlo bo\u02bbladigan shaxsning boshqa birovning qo\u02bbli bilan musulmon bo\u02bblishining shart qilinmasligidir. Ya\u02bcni mazkur valo, shaxsning o\u02bbz xohishi bilan musulmon bo\u02bblganidan keyin istagan kishini mavlo sifatida tanlashi shaklida amalga oshadi[25]<\/a>. Johiliyat davrida arablar orasida keng tarqalgan bu shartnoma islom davrida ikki arab qabilasi o\u02bbrtasida tuzilishi taqiqlangan[26]<\/a>. Chunki bunday shartnoma ko\u02bbpincha johiliyat davri qabilachilik taassubiga, shuningdek, jamiyatda tinchlik va osoyishtalikning buzilishiga sabab bo\u02bblar edi[27]<\/a>. Shuningdek, yordamlashish va hamkorlikka o\u02bbsha davrda kuch va hokimiyatni qo\u02bbllarida ushlab turgan arablardan ko\u02bbra ko\u02bbproq arab bo\u02bblmagan musulmonlar muhtoj edi. Shuning uchun bu shartnomaning arablar bilan g\u02bbayri arablar o\u02bbrtasida tuzilishi maqbul ko\u02bbrilgan[28]<\/a>.<\/span><\/p>\n

Islom fathlaridan keyin jamiyatda keng tarqalgan \u00abhilf valosi\u00bb orqali yuzaga kelgan bu intisobga, shuningdek, \u00abvaloul muvolot\u00bb ham deyiladi[29]<\/a>. \u00abMuvolot\u00bb bir shaxsning boshqasiga \u00abSen mening mavlomsan, vafot etsam menga voris bo\u02bblasan, tirik qolsam meni mudofa va himoya qilasan\u00bb, degan so\u02bbzlariga javoban, o\u02bbsha shaxsning \u201cQabul qildim\u201d deb bu taklifga ijobiy javob berishi bilan yuzaga kelar edi[30]<\/a>.<\/span><\/p>\n

Natijada, qisman johiliyat an\u02bcanasining bir davomi sifatida musulmon jamiyati ichida ham, ayniqsa, hijriy ilk ikki asrda mavoliylik instituti juda faol ishlagani kuzatiladi[31]<\/a>. Shunday qilib, ota-bobolari biror sabab bilan valo vositasida arab qabilalari bilan aloqa o\u02bbrnatgan g\u02bbayri arablarning barcha oila a\u02bczolari musulmon jamiyati ichida mavoliy maqomida, etnik guruh sifatida hayot kechirishga majbur bo\u02bblganlar.<\/span><\/p>\n

Islom bilan birga davrning hukmron kuchi musulmon arablar bo\u02bblgani va hozirgi kunda islomni qabul qilgan va qabul qiladiganlar g\u02bbayri arablardan iborat bo\u02bblgani sababli, fathlardan keyin Xulafoi Roshidin davrining oxiriga kelib, ayniqsa, Umaviylar bilan birga mavoliy so\u02bbzi arab bo\u02bblmagan musulmonlar ma\u02bcnosida qo\u02bbllanila boshlagan.<\/span><\/p>\n

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

Xuroson mintaqasining chegaralari va muhim ilmiy markazlari<\/strong><\/span><\/p>\n

Islom geograflariga ko\u02bbra, Xuroson sharqdan Huttel (Tojikistondagi Kulob), G\u02bbur (Markaziy Afg\u02bboniston) va qisman Sijiston; janubdan Dashtilut va Kirmon bilan Jurjon; shimoldan esa Turkmaniston-ning bir qismi, Xorazm va Movarounnahr tomonidan o\u02bbralgan keng hududdir[32]<\/a>.<\/span><\/p>\n

Bir vaqtlar Forslar qo\u02bblida bo\u02bblgan Xuroson mintaqasi musulmonlar tomonidan hazrati Usmon davrida fath qilingan[33]<\/a>. Hijriy birinchi asrda Xurosonning biron-bir shahrida ilmiy faoliyat bo\u02bblganini aytish mumkin emas. Chunki bu asrni islomlashtirish va barqarorlik davri deb hisoblash to\u02bbg\u02bbriroqdir. Fathdan so\u02bbng boshqa hududlarda bo\u02bblgani kabi bu yerda ham ba\u02bczi sahobalarning bo\u02bblgani ko\u02bbrinadi. Hakam ibn Amr (vaf. 50\/670), Burayda ibn Husayb (vaf. 63\/682) va Qurayd ibn Abu Rimsa kabilar shular jumlasidandir[34]<\/a>.<\/span><\/p>\n

Biroq sahobalarning Xurosonda ham aholi, ham ilmiy jihatdan avval fath qilingan hududlar kabi faol bo\u02bblmagani tushuniladi. Shuning uchun hijriy ikkinchi asrdan boshlab Xurosonda paydo bo\u02bblgan hadis ilmi sohasidagi faoliyatlarning bevosita hududda bo\u02bblgan sahobalardan ko\u02bbra tobein va taba tobein davridagi ilmiy sayohatlar tufayli amalga oshganini aytish mumkin.<\/span><\/p>\n

Ikkinchi asrda mintaqadagi muhim ilm markazlarining boshida avvalo Marv keladi. Shuningdek, Balx, Hirot, Nishopur va Saraxs shaharlaridagi ba\u02bczi olimlarning mavjudligi ham diqqatga sazovor. Hijriy ikkinchi asrda bu mintaqada yashagan ulamo-larning hayoti o\u02bbrganilganda, ularning ko\u02bbpincha Marvda istiqomat qilgani, bir qismining esa Nishopur, Balx va Hirot kabi shaharlarda qolgani ko\u02bbrinadi[35]<\/a>. Miqdor jihatidan ko\u02bbp bo\u02bblmagan bu yerdagi ulamolar orasida arablar bilan birga mavoliylardan bo\u02bblgan shaxslar ham bor edi. Shuningdek, quyida xurosonlik deb tanilgan mavoliy muhaddislarning hadis rivoyatlaridagi faoliyatlari haqida so\u02bbz yuritiladi.<\/span><\/p>\n

[1]<\/a> Ibn Manzur. Lison. J. XV. \u2013 B. 407; Zabidiy. Toj. J. X. \u2013 B. 398, 399; Osim Afandi. Qomus. J. IV. \u2013 B. 1223, 1224.<\/span><\/div>\n
[2]<\/a> Firuzobodiy. Basoir. J. V. \u2013 B. 281; Sahoviy. Fathul mug\u02bbiys. J. III. \u2013 B. 396.<\/span><\/div>\n
[3]<\/a> Ibnul Asir. Nihoya. J. V. \u2013 B. 228; Ibn Manzur. Lison. J. XV. \u2013 B. 408; Firuzobodiy. Basoir. J. V. \u2013 B. 283; Zabidiy. Toj. \u2013 B. 399.<\/span><\/div>\n
[4]<\/a> Anfol surasi, 40-oyat.<\/span><\/div>\n
[5]<\/a> Muhammad surasi, 11-oyat.<\/span><\/div>\n
[6]<\/a> Zamaxshariy. Kashshof. J. III. \u2013 B. 454; Roziy. Mafotih. J. XV. \u2013 B. 131, J. XXVIII. \u2013 B. 44; Shu mazmunda kelgan oyatlar haqida qarang. Baqara, 286; Oli Imron, 150; An\u02bcom, 62; Tavba, 51; Haj, 78; Tahrim, 2.<\/span><\/div>\n
[7]<\/a> Maryam surasi, 5-oyat.<\/span><\/div>\n
[8]<\/a> Tabariy. Jome\u02bcul bayon. J. XVI. \u2013 B. 59; Roziy. Mafotih. J. XI. \u2013 B. 155.<\/span><\/div>\n
[9]<\/a> Niso surasi, 33-oyat. Tabariy. Jome\u02bcul bayon. J. V. \u2013 B. 71, 72; Zamaxshariy. Kashshof. J. L. \u2013 B. 265; Roziy. Mafotih. J. IX. \u2013 B. 69.<\/span><\/div>\n
[10]<\/a> Rog\u02bbib. Mufradot. \u2013 B. 533; Ibn Manzur. Lison. J. XV. \u2013 B. 408; Firuzobodiy. Basoir. J. V. \u2013 B. 281.<\/span><\/div>\n
[11]<\/a> Termiziy. Sunan. Nikoh. 14; Dorimiy. Sunan. 11.<\/span><\/div>\n
[12]<\/a> Abu Dovud. Sunan. Nikoh. 19.<\/span><\/div>\n
[13]<\/a> Ibnul Javziy. G\u02bbaribul hadis. J. II. \u2013 B. 483; Ibnul Asir. Nihoya. J. V. \u2013 B. 228.<\/span><\/div>\n
[14]<\/a> Qarang: Buxoriy. Sahih. Ilm, 3; Jizya, 17; Faroiz, 24; Muslim. Sunan. Ayman, 45; Itq, 18; Abu Dovud. Sunan. Zakot, 29; Termiziy. Sunan. Zakot, 25; Nasoiy. Sunan. Zakot, 97; Ibn Moja. Sunan. Nikoh, 43; Dorimiy. Sunan. Faroiz, 31; Ahmad ibn Hanbal. 1, 84.<\/span><\/div>\n
[15]<\/a> Johiliyat davri mavoliysi haqida batafsil ma\u02bclumot uchun qarang: Zaydon. Tarixut tamaddun. J. IV. \u2013 B. 28-32.<\/span>
\nBiz valo turlaridan tashqari, ba\u02bczi manbalarda bu davr bilan bog\u02bbliq \u201cvaloul qaroba\u201d, \u201cvaloul jivor\u201d va \u201cvalour riq\u201d deb ataladigan uch turdagi valodan ham so\u02bbz yuritiladi. Ulardan birinchisi, bir xil qabila a\u02bczolari o\u02bbrtasidagi qarindoshlik bog\u02bbini anglatadigan yaqinlikdir. Bu turdagi valo rahim mavlosi sifatida ko\u02bbrib chiqiladi. Ikkinchisi esa, qo\u02bbshnichilik sababli yuzaga kelgan himoya va himoya qilishga qaratilgan valo turidir. Bu ham bir turdagi hilf mavlosi sifatida ko\u02bbrib chiqiladigan aqd mavlosiga o\u02bbxshaydi. Uchinchisi, ya\u02bcni \u201criq\u201d mavlosiga kelsak, bu xoja bilan qul o\u02bbrtasidagi – ozod qilish amaliyotisiz – o\u02bbzaro mas\u02bculiyat va yordamlashish ma\u02bcnosini anglatadigan valodir. Shuningdek, yuqorida mavlo so\u02bbzining ma\u02bcnolarini sanab o\u02bbtar ekanmiz, uning ham qul, ham xoja ma\u02bcnosini anglatishini ta\u02bckidlagan edik. Batafsil ma\u02bclumot uchun qarang: Miqdod. al-Mavoliy. \u2013 B. 40-72; Javda. al-Avdo\u02bc. \u2013 B. 13-52; Demircan. Arap-mevali ili\u015fkisi. \u2013 B. 25-34.<\/span><\/div>\n
[16]<\/a> Qarang: Ibnus Solah. Ulumul hadis. \u2013 B. 358, 359; Navaviy. Irshod. \u2013 B. 247, 248; Iroqiy. Fathul mug\u02bbiys. \u2013 B. 475; Sahoviy. Fathul mug\u02bbiys. J. III. \u2013 B. 392, 393; Suyutiy. Tadrib. J. II. \u2013 B. 333, 334.<\/span><\/div>\n
[17]<\/a> Ibnul Asir. Nihoya. J. V. \u2013 B. 228; Ibn Manzur. Lison. J. XV. \u2013 B. 407.<\/span><\/div>\n
[18]<\/a> Hanafiylar hilf mavoliyligiga o\u02bbxshash bu yaqinlikning ma\u02bclum shartlar bilan meros sababi bo\u02bblishi mumkinligi fikridadirlar. Qarang: Jassos. Ahkom. J. III. \u2013 B. 145, 146.<\/span><\/div>\n
[19]<\/a> Ibn Hajar. Tahzib. J. V. \u2013 B. 33.<\/span><\/div>\n
[20]<\/a> Ibnus Solah. Ulumul hadis. \u2013 B. 359; Navaviy. Irshod. \u2013 B. 248; Iroqiy. Fathul mug\u02bbiys. \u2013 B. 475.<\/span><\/div>\n
[21]<\/a> Ibnus Solah. Ulumul hadis. \u2013 B. 359; Iroqiy. Fathul mug\u02bbiys. \u2013 B. 475; Ibn Hajar. Tahzib. J. I. \u2013 B. 509;\u2013 B. 29, 48.<\/span><\/div>\n
[22]<\/a> Qur\u02bconi karimda musulmon bo\u02bblmaganlar bilan do\u02bbst (valiy) bo\u02bblish taqiqlangani haqidagi oyatlar haqida qarang: Niso, 144; Moida, 51; 57. Ammo hanafiylar zimmiylar bilan hilf mavoliy-ligi qilishni joiz deyishgan. Kosoniy. Badoye\u02bc; Bilmen. Istilohot. J. IV. \u2013 B. 69.<\/span><\/div>\n
[23]<\/a> Ibn Qoyyim. Ahkomu ahliz zimma. J. II. \u2013 B. 874; Zaydon. Tarixut tamaddun. J. IV. \u2013 B. 31.<\/span><\/div>\n
[24]<\/a> Ehson Nos. Asabiyya. \u2013 B. 67; Miqdod. al-Mavoliy. \u2013 B. 129.<\/span><\/div>\n
[25]<\/a> Javda. al-Avda\u02bc. \u2013 B. 87. Ibn Hajar. Isoba. J. III. \u2013 B. 86.<\/span><\/div>\n
[26]<\/a> Miqdod. al-Mavoliy. \u2013 B. 129, 130.<\/span><\/div>\n
[27]<\/a> Ibnul Asir. Nihoya. J. I. \u2013 B. 424; Ibn Manzur. Lison. J. IX. \u2013 B. 53; Miqdod. al-Mavoliy. \u2013 B. 130, 131.<\/span><\/div>\n
[28]<\/a> Bilmen. Istilohot. J. IV. \u2013 B. 69; Miqdod. al-Mavoliy. \u2013 B. 130, 131.<\/span><\/div>\n
[29]<\/a> Saraxsiy. Mabsut. J. VIII. \u2013 B. 81.<\/span><\/div>\n
[30]<\/a> Zaydon. Tarixut tamaddun. J. IV. \u2013 B. 30, 31.<\/span><\/div>\n
[31]<\/a> Zaydon. Tarixut tamaddun. J. IV. \u2013 B. 30, 31.<\/span><\/div>\n
[32]<\/a> Ibn Havqal. Suratul arz. \u2013 B. 426; Istaxriy. Masolik. \u2013 B. 253.<\/span><\/div>\n
[33]<\/a> Ibnul Asir. Komil. J. III. \u2013 B. 123.<\/span><\/div>\n
[34]<\/a> Sand\u0131k\u00e7\u0131. \u0130slam co\u011frafyasinda hadis. \u2013 B. 386.<\/span><\/div>\n
[35]<\/a> Ibn Sa\u02bcd. Tabaqot. J. VII. \u2013 B. 368; Ibn Hibbon. Mashohir. \u2013 B. 125, 126, 194.<\/span><\/div>\n
OTABEK MUHAMMADIYEV, <\/span><\/strong><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot markazi direktor o\u02bbrinbosari, <\/span><\/strong><\/div>\n
tarix fanlari bo\u02bbyicha falsafa doktori (PhD), katta ilmiy xodim<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

Islomni yetkazish va bayon qilish vazifasi yuklatilgan Payg\u02bbambarimiz (s.a.v) va birinchi navbatda xitob qilingan qavm arablar ekani ma\u02bclum. Ammo Islom faqat bir xalqqa emas, balki butun insoniyatga yuborilgan, ya\u02bcni umuminsoniy din ekani va buning amalga oshishi uchun o\u02bbz izdoshlarini mas\u02bcul qilgani ham alohida haqiqatdir. Shuningdek, bu mas\u02bculiyatni anglagan ilk musulmon nasllarning azmu shijoati bilan da\u02bcvat …<\/p>\n","protected":false},"author":1,"featured_media":40384,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nXUROSON MAVOLIYLARI VA ULARNING HADIS ILMI RIVOJIDAGI O\u02bbRNI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"XUROSON MAVOLIYLARI VA ULARNING HADIS ILMI RIVOJIDAGI O\u02bbRNI\" \/>\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=40383&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"XUROSON MAVOLIYLARI VA ULARNING HADIS ILMI RIVOJIDAGI O\u02bbRNI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"XUROSON MAVOLIYLARI VA ULARNING HADIS ILMI RIVOJIDAGI O\u02bbRNI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=40383&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=\"2025-02-18T04:22:35+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-02-17T05:26:37+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/02\/mavoliy1802.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"440\" \/>\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=40383&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=40383&lang=oz\",\"name\":\"XUROSON MAVOLIYLARI VA ULARNING HADIS ILMI RIVOJIDAGI O\u02bbRNI - 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