{"id":41589,"date":"2025-04-16T10:17:31","date_gmt":"2025-04-16T05:17:31","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=41589"},"modified":"2025-04-16T10:17:31","modified_gmt":"2025-04-16T05:17:31","slug":"movarounnahrda-kalom-ilmi-rivoji-va-makhuliy-allomalar-haqida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=41589&lang=oz","title":{"rendered":"Movarounnahrda kalom ilmi rivoji va makhuliy allomalar haqida"},"content":{"rendered":"

Vatanimizning har bir go\u2018shasidan yuzlab, minglab allomalar yetishib chiqqan. Ularning qoldirgan boy ilmiy-amaliy merosi nafaqat yurtimiz, balki jahon ilm ahllari uchun dasturulamal bo\u2018lgani ma\u2019lum. Yurtimiz allomalari ilmiy-ma\u2019naviy merosida diniy va dunyoviy bilimlar qatori kalom \u2013 aqida ilmiga bag\u2018ishlangan asarlar ham salmoqli o\u2018rin egallaydi. Xalqimizning bebaho ma\u2019naviy xazinasi hisoblangan mazkur asarlarni ilmiy tahlil va tadqiq etgan holda tarjima qilish, ulardan keng xalq ommasi, ayniqsa, yoshlarni xabardor qilish hozirgi davr uchun eng dolzarb vazifalardan hisoblanadi.<\/span><\/p>\n

O\u2018z davrida xilma-xil bid\u2019at ishlarga berilgan ko\u2018pdan ko\u2018p guruh va firqalarning paydo bo\u2018lganini ham e\u2019tibordan chetda qoldirmaslik lozim. Bunday firqalarga, asli mushabbihiylardan bo\u2018lgan Muhammad ibn Karrom Seyistoniy (vaf. 869 y.)ga nisbat berilgan karromiylar guruhini ko\u2018rsatish mumkin. U “Kitobu-s-sirr” (“Sir-sinoatlar kitobi”) va “Azobu-l-qabr” (“Qabr azobi”) kabi asarlar yozgan hamda 815 yildan boshlab asosan antropomorfizm g\u2018oyalariga yo\u2018g\u2018rilgan karromiylarning rahnamosi bo\u2018lgan.<\/span><\/p>\n

Shuningdek, bu davrda “Qarmat” nomi bilan tanilgan Hamdon ibn Ash\u2019as (vaf. 899 yildan keyin) qarmatiylar ham paydo bo\u2018ldi. Hamdon ibn Ash\u2019as tarafdorlari hatto Bag\u2018dod, Xuroson, Shom, Misr, Yaman va Hijoz hududlarda keng tarqaldi. Ular, keyinchalik, botiniylar nomi bilan yuritila boshlandi. Chunki, ular o\u2018z ta\u2019limotlarini “ilmu-l-botin” (“yashirin ilm”) deb atar edilar.<\/span><\/p>\n

Ayni vaziyatda bu kabi botil qarashlarga raddiyalar bergan ahli sunna olimlari ham yetishib chiqdilar. Ular orasida “al-imomu-l-fozil jomeu-l-usul (usul ilmini egallagan fozil imom), “al-imomu-z-zohid” (taqvodor imom), “al-faqihu-l-hanafiy” (hanafiy faqih), “sayfu-l-haqq” (haqiqat qilichi) kabi unvonlar sohibi Abu Muin Maymun ibn Muhammad ibn Muhammad ibn Mo\u2018\u2019tamid ibn Muhammad ibn Makhul Nasafiy (1027\u20131114)ni alohida zikr etish mumkin. Makhuliylar sulolasi boshida Abu Muinning uchinchi bobosi Muhammad ibn Makhul turishi ta\u2019kidlangan.<\/span><\/p>\n

Aksar olimlar ushbu sulola vakillariga turli ilmlar bo\u2018yicha, ayniqsa, hanafiy fiqhi bo\u2018yicha tayanar edilar. Chunki, ularning eng katta bobosi Makhul Nasafiy (vaf. 930)dan boshlab barcha Nasafiylar hanafiylik fiqhiga to\u2018la amal qilib, uni avloddan avlodga naql qilganlar.<\/span><\/p>\n

Makhul Nasafiyning fiqh ilmini bevosita ishonchli zanjir orqali Abu Hanifadan olgani, shuningdek, Abu Sulaymon Muso Juzjoniy (vaf. 816), Muhammad ibn Hasan Shayboniy (750-805) kabi o\u2018z zamonasining buyuk olimlari bilan zamondosh safdoshlaridan bo\u2018lgani ahamiyatga molik. Bu uning mazkur allomalardan ta\u2019sirlangani, ilmiy munozaralarda bevosita ishtirok etgani, o\u2018zi ham ularga ta\u2019sir ko\u2018rsatganini anglatadi. Ular Nasaf (hozirgi Qarshi) shahriga nisbat berilib, Nasafiy deb yuritiladi. Nasafda asosan Kesh, Subax, Pazda, Kasbi kabi tuman va shaharlardan ilm ahllari jamlangan, o\u2018rgangan, o\u2018rgatgan.<\/span><\/p>\n

Makhul Abu Fazl Nasafiy fiqh ilmida mashhur olim bo\u2018lgan. Manbalarga ko\u2018ra, u fiqhni bevosita Abu Hanifadan rivoyat qilar edi. Bu esa Makhul Nasafiyning Abu Hanifa yoki uning shogirdlari bilan to\u2018g\u2018ridan-to\u2018g\u2018ri ilmiy aloqada bo\u2018lganini ko\u2018rsatadi. Zero, barcha zamonlarda uning dalillari o\u2018ta ishonchliligi bilan alohida ajralib turgan.<\/span><\/p>\n

Makhul ibn Fazlning o\u2018g\u2018li Muhammad ibn Makhul ibn Fazl Abu Muin Makhuliy bo\u2018lib, uning ham ilm-fanda ko\u2018zga ko\u2018ringan ikki o\u2018g\u2018li bor edi: Abu Badi\u2019 Ahmad ibn Muhammad Makhul va Abu Maoliy Mo\u2018\u2019tamid ibn Muhammad ibn Makhul. Ularning har ikkisi o\u2018z otasidan rivoyat qilar edi. Xususan, Abu Badi\u2019 haqida yozishlaricha, u fiqh ilmida juda mashhur bo\u2018lib, 942 yilda tug\u2018ilgan. Umrining oxirlarini Buxoro shahrida o\u2018tkazib, shu shaharda vafot topgan va uning jasadi 989 yilda\u00a0Nasafga keltirilib, dafn etilgan.<\/span><\/p>\n

Bundan ko\u2018rinadiki, Abu Badi\u2019 Nasaf olimlaridan bor ilmlarni o\u2018rganib, Buxoroda unga sayqal bergan, asarlar yaratgan. Chunki, u paytlarda Buxoro hajm jihatdan ham, mashhurlik jihatdan ham Nasafdan yuqori turar edi. Ammo, olim yurtiga muhabbati tufayli jasadini o\u2018z vatani Nasafda dafn etilishini so\u2018ragan. Bundan tashqari, Nasaf o\u2018z davrining sakkizta eng yirik ilm markazlaridan biri hisoblangan.<\/span><\/p>\n

Abu Maoliy (969\u20131038) hadis ilmi bo\u2018yicha otasidan tashqari Abu Sahl Isfaroyiniydan ham saboq olgan va undan \u201cMakka xabarlari\u201d (\u201cAxboru Makka\u201d) nomli kitobni rivoyat qilgan.<\/span><\/p>\n

Makhuliylar sulolasi va moturidiylar o\u2018rtasida muayyan darajada ilmiy aloqa mavjud bo\u2018lib, Abu Maoliy o\u2018zining otasi Abu Muin Muhammad ibn Makhuldan, u esa, o\u2018z navbatida, otasi Makhul Nasafiydan rivoyat qilgan. Makhul Nasafiy Abu Sulaymon Juzjoniy (vaf. 816)dan tahsil olgan. Juzjoniy Muhammad ibn Hasan Shayboniyning shogirdidir. U Abu Hanifa No\u2018\u2019mon ibn Sobitdan to\u2018g\u2018ridan to\u2018g\u2018ri ta\u2019lim olgan.<\/span><\/p>\n

Abu Mansur Moturidiy imom Abu Nasr Ahmad ibn Abbos ibn Husayn Iyoziy Samarqandiy (vaf. 889)dan rivoyat qilgan. Iyoziy Abu Bakr Ahmad ibn Ishoq ibn Subayh Juzjoniy (vaf. 864)dan, u Abu Sulaymon Juzjoniydan, u esa Muhammad ibn Hasan Shayboniydan tahsil olgan. Hasan Shayboniy Abu Hanifa ibn No\u2018\u2019mon ibn Sobitning shogirdidir.<\/span><\/p>\n

Ushbu silsila bu ikki sulola o\u2018rtasida azaldan ilmiy aloqalar mavjud bo\u2018lganiga dalolat qiladi. Bundan tashqari, Sh.Ziyodovning fikricha, Imom Moturidiy Abu Muin Nasafiyning bobosiga ustozlik qilgan.<\/span><\/p>\n

Bu fikrlardan ikki xulosa kelib chiqadi.<\/span><\/p>\n

Birinchidan, makhuliylar va moturidiylarning har ikkisi ham ayni bir muhitdan yetishib chiqqan. Ushbu sulolalarga mansub olimlar ayni bir sahoba va ustozlardan ta\u2019lim olgan. Bu ikki sulola aqidasi asosini Imom A\u2019zam Abu Hanifa No\u2018\u2019mon ibn Sobit Kufiy (699-767) qarashlari tashkil etadi.\u00a0Uning shogirdi Shayboniydan ta\u2019lim olgan Juzjoniydan boshlab bu ilmiy sulola ikki xonadonga ajraladi: Abu Muin Nasafiy yetishib chiqqan makhuliylar va Abu Bakr Juzjoniy boshlab bergan moturidiylar sulolasi.<\/span><\/p>\n

Ikkinchidan, manbalardan ma\u2019lumki, Abu Mansur Moturidiy 944 yilda vafot etgan. Makhul Nasafiyning tavallud sanasi aniq bo\u2018lmasa-da, uning o\u2018g\u2018illaridan biri Abu Badi\u2019ning 942 yili tavallud topgani ma\u2019lum. Bundan Makhul Nasafiyning ushbu sanadan ancha oldin yashagani hamda Imom Moturidiy bilan zamondosh bo\u2018lgani ayon bo\u2018ladi.\u00a0<\/span><\/p>\n

Shu nuqtai nazardan qaraganda, bu ikki sulola vakillari ilmiy muloqotda bo\u2018lgani va hatto uchrashgan bo\u2018lishi ham ehtimoldan xoli emas. Fikr almashish esa, tabiiyki, ilmiy kamolotni, mushtarak tafakkurni ta\u2019minlaydi.<\/span><\/p>\n

Abu Muin Nasafiy \u201cTabsiratu-l-adilla\u201d va \u201cat-Tamhid li-qavoidi-t-tavhid\u201d nomli asarlarining kirish so\u2018zida o\u2018z nuqtai nazarini Imom Moturidiyning tavhid xususidagi qarashlariga asoslanib yozganini qayd etgan. Bu kabi omillar \u201cmakhuliylar moturidiylar va ularning izdoshlari bilan bevosita uchrashganlar, yagona \u201cmadrasatu-l-moturidiya\u201d nomi ostida bo\u2018lganlar\u201d, deyishga yetarli asos bo\u2018la oladi.<\/span><\/p>\n

Manbalarda Abu Muin Nasafiyning ikkinchi bobosi Mu\u2019tamid ibn Muhammad ibn Makhul Abu Maoliyning 936\u20131039 yillarda yashagani ham ma\u2019lum. Agar, Abu Muin Nasafiyning 1027 yil tavallud topgani e\u2019tiborga olinsa, allomaning o\u2018z otasi yoki bobosidan ta\u2019lim olganiga ishonish mumkin bo\u2018ladi.<\/span><\/p>\n

Har holda moturidiylik ta\u2019limoti olimlari va makhuliylar izdoshlari o\u2018rtasida ilmiy aloqaning mavjud bo\u2018lgani ularning bir-biriga zamondosh bo\u2018lgani uchun ham, bir hanafiylik mazhabiga e\u2019tiqod qilganidan ham seziladi.<\/span><\/p>\n

Demak, makhuliy nasafiylar o\u2018z ilmini X asrning oxiri \u2013 XI asrning boshlarida \u201cmoturidiylik madrasasi\u201d nomi bilan tanilgan yirik hanafiylik madrasasidan olgan. Bu jarayon, shubhasiz, Imom Moturidiy hayotligi davridan boshlangan. Bu esa barcha Nasafiy olimlar fiqhda hanafiylik, aqidada moturidiylik ta\u2019limotiga sodiq bo\u2018lganiga yorqin dalildir.<\/span><\/p>\n

X\u2013XI\u00a0asrlarda ko\u2018plab adashgan oqimlarga raddiya asarlar yozildi. Ushbu yo\u2018nalishdagi muhim asarlardan biri Abu Muti\u2019 Makhul ibn Fazl Nasafiyning \u201cKitobu-r-radd ala ahli-l-bidai va-l-ahvoi-z-zollati-l-muzilla\u201d (\u201cBid\u2019atchi, adashgan va adashtiruvchi firqalarga raddiyalar kitobi\u201d) hisoblanadi. Uning \u201cKitob fi-t-tasavvuf\u201d (\u201cTasavvuf haqida kitob\u201d), o\u2018z yo\u2018nalishi bo\u2018yicha ilk kitoblardan hisoblangan \u201cKitabu lu\u2019luiyot fil-mavoiz\u201d (\u201cVa\u2019zlar bo\u2018yicha javohirlar\u201d) va \u201cash-Shuo\u201d (\u201cYog\u2018du\u201d) kabi asarlari ham bo\u2018lsa-da, \u201cKitobu-r-radd\u201d hadisda kelgan 72 adashgan firqaga raddiya sifatida alohida ahamiyat kasb etadi.<\/span><\/p>\n

Mazkur asarning yagona qo\u2018lyozma nusxasi hozirda Oksforddagi Bodliyan kutubxonasida \u2116271 raqami ostida saqlanmoqda. 145 varaqdan iborat bu nusxa 1143 yil ko\u2018chirilgan. Yurtimizga ushbu nodir asarning bir nusxasi taniqli olim tarix fanlari doktori, professor Ubaydulla Uvatov sa\u2019yi harakatlari bilan keltirilgan. Olim mazkur asar haqida shunday yozadi: “Fransuz olimasi Mari Bernan uni nashr qilishga muvaffaq bo\u2018ldi. Bu qimmatli nashr 1980 yilda Qohirada chop etiladigan “al-Havliyyatu-l-islomalujiyya” nomli jurnalning 16-jildida e\u2019lon qilingan. Fransuz olimasi asarni tanqidiy nashrga tayyorlash bilan birga unga o\u2018n ikki betdan iborat kirish so\u2018zi ham bitgan”.<\/span><\/p>\n

Asar sodda, tushunarli, xalqchil iboralar bilan yozilgan bo\u2018lib, oson tushuniladi. Muallif asarni qadariylik, jahmiylik, rofiziylik, haruriylik, jabariylik va murjiiylikdan iborat olti qismga bo\u2018lgan. Har bir qismda, o\u2018z navbatida, 12 firqa haqida ma\u2019lumotlar keltirilgan.<\/span><\/p>\n

“Kitobu-r-radd” keltirilgan dalillarining naqliy ekani, eng muhimi, hanafiylik asosida shakllangan moturidiylik qarashlariga to\u2018la mos kelishi bilan diqqatga sazovor. Unda, iloji boricha, aksar tadqiqotchilar oson anglaydigan va amaliyotda ko\u2018p qo\u2018llanadigan mashhur oyatlar, eng xalqchil hadislardan foydalanilgani asarning qimmatini yanada oshirgan.<\/span><\/p>\n

Asarning hozirgi davr uchun ahamiyatini quyidagi omillar bilan belgilash mumkin:<\/span><\/p>\n

1. Makhul Nasafiy o\u2018z asarida o\u2018rta asrlarda shakllangan barcha botil firqalar qarashlarini jamlab, ularga sof islom qarashlariga muvofiq naqliy dalillar asosida raddiyalar bergan.<\/span><\/p>\n

2. Asarda har bir firqa ilgari surgan g\u2018oyaning kelib chiqish tarixi, manbaviy asosi, keltirgan dalillari aniq ko\u2018rsatilgan. Oqibatlari, jamiyat, insonlarning ijtimoiy, ma\u2019naviy, ma\u2019rifiy, madaniy, diniy hayotiga ta\u2019siri ilmiy asoslangan.<\/span><\/p>\n

3. Oqimlar kelib chiqishi sabablari va ularni birlashtiruvchi umumiy xususiyatlariga ko\u2018ra guruhlarga ajratilgan. Bu ular haqida aniq tasavvur hosil qilish, shuningdek, firqalarning umumiylik jihatlarini to\u2018g\u2018ri belgilash imkonini beradi. Alloma tomonidan firqalarning guruhlanishi hadisda xabari kelgan 72 adashgan firqa doirasida amalga oshirilgani alohida e\u2019tiborga molik hisoblanadi.<\/span><\/p>\n

4. Asar unda keltirilgan ayrim oqimlar hozirda yo\u2018q bo\u2018lib ketgani, ba\u2019zilarining esa keyingi asrlarda yozilgan manbalarda uchramagani sabab manbashunoslik jihatidan o\u2018ta muhim qimmatga ega. Bu, aslida, bugungi kun uchun bir saboqdir.<\/span><\/p>\n

5. Hozirda faoliyati kuzatilayotgan diniy ekstremistik oqimlar qarashlaridagi ayrim jihatlar o\u2018rta asrlarga xos firqalar ilgari surgan jihod, “xalifalik” va shahidlik kabi vayronkor g\u2018oyalarda uchragani bois, asar bu qarashlarga raddiya berishda manbaviy asos vazifasini o\u2018taydi.<\/span><\/p>\n

Makhul Nasafiyning mazkur nodir asari tadqiqotchi Halim Muhiddinovning o\u2018zbek tiliga tarjimasi va izohlari bilan 2012 yil nashr qilindi. Professor U.Uvatov kirish so\u2018zida asarning yozilish tarixi, nusxalari va muhim jihatlari haqida fikr bildirgan. Mazkur tarjima yurtimiz allomalarining ibratli hayot yo\u2018llari va ilmiy, ma\u2019naviy hamda diniy merosiga bo\u2018lgan davlat darajasidagi e\u2019tiborning bir ko\u2018rinishi sifatida e\u2019tirofga loyiq.\u00a0<\/span><\/p>\n

Prezidentimizning joriy yilda “Imom Moturidiy tavalludining 1155 yilligini keng nishonlash to\u2018g\u2018risida”gi qarorida belgilangan vazifalar moturidiylik ta\u2019limoti allomalari, jumladan, Makhul Nasafiy va Abu Muin Nasafiy kabi dunyo e\u2019tirofidagi olimlar asarlarini ilmiy asosda tadqiq qilgan holda o\u2018zbek tiliga tarjima qilish olimlarimiz zimmasiga ulkan mas\u2019uliyat yuklaydi.<\/span><\/p>\n

Irgash Daminov,\u00a0<\/span><\/strong>
\ntarix fanlari bo\u2018yicha \u00a0falsafa doktori, dotsent<\/span><\/strong><\/div>\n
Manba:UzA<\/span><\/a><\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

Vatanimizning har bir go\u2018shasidan yuzlab, minglab allomalar yetishib chiqqan. Ularning qoldirgan boy ilmiy-amaliy merosi nafaqat yurtimiz, balki jahon ilm ahllari uchun dasturulamal bo\u2018lgani ma\u2019lum. Yurtimiz allomalari ilmiy-ma\u2019naviy merosida diniy va dunyoviy bilimlar qatori kalom \u2013 aqida ilmiga bag\u2018ishlangan asarlar ham salmoqli o\u2018rin egallaydi. Xalqimizning bebaho ma\u2019naviy xazinasi hisoblangan mazkur asarlarni ilmiy tahlil va tadqiq etgan …<\/p>\n","protected":false},"author":1,"featured_media":41590,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650,3711],"tags":[],"yoast_head":"\nMovarounnahrda kalom ilmi rivoji va makhuliy allomalar haqida - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"Movarounnahrda kalom ilmi rivoji va makhuliy allomalar haqida\" \/>\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=41589&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Movarounnahrda kalom ilmi rivoji va makhuliy allomalar haqida - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Movarounnahrda kalom ilmi rivoji va makhuliy allomalar haqida\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=41589&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=\"2025-04-16T05:17:31+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/04\/moturidi1604.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"495\" \/>\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=\"7 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=41589&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=41589&lang=oz\",\"name\":\"Movarounnahrda kalom ilmi rivoji va makhuliy allomalar haqida - 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