{"id":43493,"date":"2025-07-03T09:04:36","date_gmt":"2025-07-03T04:04:36","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=43493"},"modified":"2025-07-02T11:06:22","modified_gmt":"2025-07-02T06:06:22","slug":"sharh-at-ta%ca%bcvilot-asarining-ta%ca%bcvilot-al-qur%ca%bcondan-ajralib-turuvchi-o%ca%bbziga-xos-xususiyatlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=43493&lang=oz","title":{"rendered":"\u201cSHARH AT-TA\u02bcVILOT\u201d ASARINING \u201cTA\u02bcVILOT AL-QUR\u02bcON\u201dDAN AJRALIB TURUVCHI O\u02bbZIGA XOS XUSUSIYATLARI"},"content":{"rendered":"

Alouddin Samarqandiyning \u201cSharh at-Ta\u02bcvilot\u201d asari Qur\u02bconi karim tafsiri hamda moturidiy ta\u02bclimotini o\u02bbrganishda muhim ahamiyat kasb etadi. Alloma ushbu sharhni yozishida Abul Mu\u02bcin Nasafiyning xizmati nihoyatda katta bo\u02bblgan. Chunki Alouddin Samarqandiyning o\u02bbzi Nasafiy bilan Moturidiyning \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asarini birga mutolaa qilgani, lozim deb topgan joylarga sharh yozib, ilova qilib borgani va keyinchalik ularni alohida kitob holiga keltirganini ta\u02bckidlaydi. U o\u02bbz asarida Moturidiyning so\u02bbzlarini sharhlash bilan bir qatorda o\u02bbz fikrini ham bayon etgan. Olim o\u02bbz tafsirida Muhammad sollallohu alayhi vasallam hadislari, sahobiy va tobeinlar so\u02bbzlarini jamlash bilan bir qatorda aqidaviy va fiqhiy masalalarni yechishda hanafiylik an\u02bcanalariga asoslangan fikrlarni ham keltiradi.<\/span><\/p>\n

\u201cSharh at-Ta\u02bcvilot\u201d asarini o\u02bbqigan kishi muallifning kalom ilmi bo\u02bbyicha ham yuksak maqomga yetganini bilish mumkin. Olim aqidaviy masalalar bo\u02bbyicha qarashlarida Imom Moturidiy izidan borgan. Shuningdek, u Qur\u02bconni sharhlash uslubida ham Imom Moturidiydan ta\u02bcsirlangan. Yuqorida aytilganidek, Moturidiy Qur\u02bconni sharhlashda o\u02bbziga xos yo\u02bbl yaratib, asosan, oyatlarni sharhlashda tahliliy fikr yuritishga asoslanadi.<\/span><\/p>\n

Alouddin Samarqandiy tafsirining kirish qismida Imom Moturidiy asarini yuqori baholab, uning ba\u02bczi tushunish qiyin bo\u02bblgan joylarini yengillashtirish maqsadida sharh yozganini ma\u02bclum qilgan.<\/span><\/p>\n

Alouddin Samarqandiy asar muqaddimasida uni Imom Moturidiyning \u201cTa\u02bcvilot al-Qu\u02bcron\u201d asari sharhi ekanini ta\u02bckidlab o\u02bbtadi [5:2a]. Kitobning ba\u02bczi nusxalari so\u02bbngida asar nomi \u201cSharh at-Ta\u02bcvilot\u201d ekani [8], bir qismida esa asarga shaxsan bu nomni Samarqandiyning o\u02bbzi bergani ko\u02bbrsatiladi [9:879]. Shuningdek, Samarqandiyning hayoti va asarlari haqida ma\u02bclumot bergan biografik asarlarda ham bu kitob nomi \u201cSharh at-Ta\u02bcvilot nomi ostida zikr qilinadi [14].<\/span><\/p>\n

Bir qancha olimlar o\u02bbz asarlarida Samarqandiyning bu kitobidan naql qilar ekan \u201cSharh at-Ta\u02bcvilot\u201d nomi bilan naql qilgan. Bunga Abul Barakot Nasafiyning (vaf.710\/1310) \u201cMadorik at-Tanzil\u201d, Alouddin Buxoriyning (vaf.730\/1330) \u201cKashf al-asror sharh usul al-Pazdaviy\u201d, Shihobuddin al-Hofajiyning (vaf.1069\/1659) \u201cTafsir al-Bayzoviy\u201dga yozgan hoshiyasi, mashhur hanafiy faqihi Ibn Obidinning (vaf.1252\/1836) \u201cRadd al-muhtor ala Durr al-muxtar\u201d asarlarini misol qilib ko\u02bbrsatish mumkin.<\/span><\/p>\n

\u201cSharh at-Ta\u02bcvilot\u201d muqaddimasida kitobning Alouddin Samarqandiyga oid ekani aniq ifoda qilingan. Chunki hamd va sanodan so\u02bbng asar shunday boshlanadi:<\/span><\/p>\n

\u201cImom Moturidiyga mansub \u201cTa\u02bcvilot al-Qur\u02bcon\u201d kitobi qadr-qimmatli, foydasi ko\u02bbp bo\u02bblib, unda ahli sunna val-jamoa tavhid (aqida) ilmida hamda Abu Hanifa va uning izdoshlari usulul fiqh, furu\u02bcul fiqh ilmida Qur\u02bcon karimga muvofiq ekani bayon qilingan. Lekin bu kitob uning \u201cKitob at-tavhid\u201d, \u201cAl-Maqolot\u201d, \u201cMaoxiz ash-sharoi\u02bc\u201d va boshqa asarlari kabi o\u02bbzi tasnif etgan kitoblardan bo\u02bblmay, balki yetuk shogirdlari undan (og\u02bbizma-og\u02bbiz) olgan (va yozgan). Shuning uchun asar matni ancha yengil kitobdir. Shu bilan birga, bu asar so\u02bbzlar va ma\u02bcnolarning tushunilishi qiyin o\u02bbrinlardan xoli emas. Uni tushunishdan ilmda manaman degan insonlar ham ojiz qoladi. Lekin umrini aqida, fiqh asoslari, kalom ilmi va til sir-sinoatlarini o\u02bbrganishga sarflaganlar uni hosil qiladi. Biz ushbu kitobdan usul va furu\u02bc ilmlarida zamonasida tengi yo\u02bbq Abul Muin Nasafiydan ta\u02bclim olishga muyassar bo\u02bbldik. U kishi kitobni sharhlashga kirishar ekan, chigal joylarni tushuntirib, mutlaqo tushunish qiyin bo\u02bblgan qismlarini tafsir qilib, kitobga mos foydalarni ziyoda qildi. Shunda men ushbu foydalar qolib ketishini istamadim. Allohga istixora qilib, undan tushunarli oson so\u02bbzlar bilan sharh yozishni so\u02bbrab Yaratganga duo qildim\u201d [7:16].<\/span><\/p>\n

Mazkur muqaddimada aytilganidek, Samarqandiy \u201cTa\u02bcvilot al-Qur\u02bcon\u201dni ustozi Abul Muin Nasafiy (vaf.508\/1114) huzurida o\u02bbrgangan. Uning ushbu so\u02bbzlaridan bilish mumkinki, ustozi Nasafiy \u201cTa\u02bcvilot al-Qur\u02bcon\u201dga qilgan sharhini og\u02bbzaki tarzda talabalarga o\u02bbqitgan. U ustozini bu asarga qilgan qo\u02bbshimcha va izohlarini tasnif qilib, mubham bo\u02bblgan qismlarini izohlab va o\u02bbzi ham ba\u02bczi joylarida ma\u02bclumotlar qo\u02bbshib \u201cSharh at-Ta\u02bcvilot\u201d nomli kitobini yozadi. Samarqandiy bu asarini har qancha ustozidan o\u02bbqigan bo\u02bblsa ham o\u02bbziga nisbat berilishining sababi kitob iborasi, uslubi va tartibida qilgan asl o\u02bbzgarishlar hamda o\u02bbzi ham qo\u02bbshgan iboralardir.<\/span><\/p>\n

Bu ma\u02bclumot Nasafiyning Qur\u02bconni to\u02bbliq sharhlamasdan, balki tushunilishi qiyin bo\u02bblgan o\u02bbrinlariga e\u02bctibor berganini ko\u02bbrsatadi.<\/span><\/p>\n

Shu o\u02bbrinda alohida ta\u02bckidlash lozimki, Nasafiyning Qur\u02bcon to\u02bbliq sharhlangan alohida asari haqida ma\u02bclumot mavjud bo\u02bblmasa-da, \u201cTabsirat al-adilla\u201d asarida uning ko\u02bbplab oyatlarga sharhlari mavjud. Bu Abul Muin Nasafiyning Qur\u02bcon sharhida bu davrdagi o\u02bbrnini belgilab beradi.<\/span><\/p>\n

\u201cSharh at-Ta\u02bcvilot\u201d asarining barcha qo\u02bblyozma nusxalarida uni Alouddin Samarqandiyga nisbat berilgan. Shuningdek, asar bir nusxada ham Alouddinga ham Moturidiyga birgalikda nisbat berilib [9:879], bu bilan \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asari Moturidiyga, uning sharhi esa Samarqandiyga tegishli ekani aytilgan.<\/span><\/p>\n

Ibn al-Adim (vaf.660\/1262), nemis sharqshunosi Brokkelman va Ali Rizo Karabulut kabi biografik asar mualliflari ham \u201cSharh at-Ta\u02bcvilot\u201d asarini Alouddin Samarqandiyga nisbat beradi [15]. Ba\u02bczilar tomonidan kitobni Alouddin Usmandiyga nisbat berish esa xato bo\u02bblib, muallifning ismi mavzusida chalkashlik ikki ismni o\u02bbxshashligi tufayli yuz bergan.<\/span><\/p>\n

\u201cSharh al-Ta\u02bcvilot\u201dning asosiy manbasi Imom Moturidiyning \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asari bo\u02bblib, u Abul Muin Nasafiyning talabasi Samarqandiyga tafsiran bergan ta\u02bclimi asosida shakllangan.<\/span><\/p>\n

Tadqiqot davomida ma\u02bclum bo\u02bblishicha, Samarqandiy oyatlarni sharhlashda, umuman olganda, Moturidiy uslubidan foydalangan. Shu bilan birga, \u201cSharh at-Ta\u02bcvilot\u201dning ko\u02bbzga ko\u02bbringan ba\u02bczi jihatlari ham mavjud.<\/span><\/p>\n

\u201cSharh at-Ta\u02bcvilot\u201d, \u201cFotiha\u201d surasidan \u201cNas\u201d surasigacha mus\u02bchaf tartibiga uyg\u02bbun tartiblangan eng buyuk tafsirlardan biri hisoblanadi. Alouddin Samarqandiy o\u02bbz asarining boshlanishida Qur\u02bconi karimni ray bilan tafsir qilishni hukmi hamda \u201ctafsir\u201d va \u201cta\u02bcvil\u201d o\u02bbrtasidagi farqni tushuntirib, \u201cFotiha\u201d surasining tafsiridan boshlagan.<\/span><\/p>\n

Samarqandiy Moturidiy amal qilgan metodni xuddi shu tarzda davom ettirgan. Oyat tafsirini boshlar ekan \u201c\u062a\u0639\u0627\u0644\u0649\u0648\u0642\u0648\u0644\u0647\u201d [Va qovluhu ta\u02bcala] deya boshlaydi. So\u02bbng tafsir qilgan oyatiga doir farqli qarashlarni keltiradi.<\/span><\/p>\n

Ba\u02bczan Moturidiy keltirgan qarashlarni sharhlab, ba\u02bczan tanqid qilib eng oxirida bir qarashni tanlaydi va unga amal qiladi. Samarqandiy \u201cTuhfat al-Fuqaho\u201d asarini Quduriyning lafzlari bilan o\u02bbz lafzlarini qo\u02bbshib, o\u02bbziga xos uslubda yozgan. \u201cSharh at-Ta\u02bcvilot\u201dda ham muallif xuddi shu uslubni davom ettirib, matn va sharh bir joyda bo\u02bblgan bir-biriga bog\u02bblangan asar yozgan. Shu tufayli \u201cSharh at-Ta\u02bcvilot\u201d bir matn va sharh shaklida ikki asar emas, balki yagona kitob hisoblanadi.<\/span><\/p>\n

Samarqandiy bir oyatni tafsir qilar ekan, odatda, Qur\u02bconni Qur\u02bcon bilan tafsir qilish usuliga amal qiladi. Chunki bir oyatning tafsirida unga oid bo\u02bblgan barcha oyatlarni zikr qiladi, oyat bilan bog\u02bbliq jihatlarini aytadi va bir xulosaga keladi. Lekin Samarqandiy bu bilan kifoyalanmasdan Payg\u02bbambarimiz sollallohu alayhi vasallam rivoyat qilgan hadislar, sahobiy va tobeinlar so\u02bbzlariga ham murojaat qiladi. Bunga amal qilar ekan, odatda, hadisni lafzi bilan emas, ma\u02bcnosi bilan rivoyat yo\u02bblini tanlagani va bir oyatni tafsir qilishda foydalangan rivoyatlar sahih darajasiga qarab bir-biridan ajratmagani tanqid qilingan. Biroq Samarqandiy sababi nuzul rivoyatlari bilan qo\u02bbshganda tafsirida juda oz rivoyatga joy bergan. Rivoyatlarni juda oz keltirishining sababi esa, bu tafsirning, avvalo, ray uslubidagi tafsir ekanligidir. \u201cSharh at-Ta\u02bcvilot\u201d asari har qancha ko\u02bbp qirrali tafsir bo\u02bblsa ham Moturidiy ta\u02bclimotining kalomga doir qarashlari va dalillarini zikr qilishga ahamiyat beradi. Samarqandiy bu asarida mu\u02bctaziliy va boshqa mazhablar qarashiga oid fikrlarga ham o\u02bbrin beradi.<\/span><\/p>\n

Samarqandiy asarining Moturidiy asaridan ajratib turgan xususiyatlari ham mavjud. Masalan, Samarqandiy Moturidiyning Asha\u02bcriy kabi aqidaviy mazhabning zikr qilinmagan qarashlarini naql qiladi. Shuningdek, Samarqandiy Moturidiyning zamonamizgacha yetib kelgan atama sifatida ishlatmagan \u201cahli sunnat val jamoat\u201d kabi ba\u02bczi kalomiy tushunchalarni ham ishlatganini ko\u02bbramiz. Chunki \u201cahli sunna val jamoa\u201d tushunchasining ishlatilishi Moturidiy yashagan asrdan keyin keng tarqala boshladi [18:27].<\/span><\/p>\n

\u201cSharh at-Ta\u02bcvilot\u201d o\u02bbz ichiga ko\u02bbplab boshqa ilmlarni qamrab oladi. Bularga lug\u02bbat ilmi, nahv, sarf, e\u02bcrob, balog\u02bbat, bayon, badi\u02bc va she\u02bcr kabi ilmlarni ko\u02bbrsatish mumkin. Ularning barchasiga qo\u02bbshimcha sifatida amal bilan oyatlarning ma\u02bcnosi o\u02bbzgargan qiroat farqlariga va usul bilan furu\u02bcga doir masalalarga ham murojaat qiladi.<\/span><\/p>\n

Mazkur asarning muhimligi shundaki, u \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asarining qo\u02bblyozma nusxalarida tushunish qiyin bo\u02bblgan so\u02bbzlarni to\u02bbg\u02bbri o\u02bbqish uchun ham asos bo\u02bblib xizmat qiladi. Hatto \u201cTa\u02bcvilot al-Qur\u02bcon\u201dning nusxalarida xato bo\u02bblgan iboralar uning \u201cSharh at-Ta\u02bcvilot\u201di orqali tushuniladi [19].<\/span><\/p>\n

Misol uchun, \u201cZumar\u201d surasi 50-oyati tafsirida \u201cTa\u02bcvilot al-Qur\u02bcon\u201dning biror nusxasida uchramagan jumlalar \u201cSharh at-Ta\u02bcvilot\u201dning \u201cValiyiddin\u201d nusxasida uchraydi va shunda ma\u02bcno to\u02bbliq bo\u02bbladi [10:661a]. Unda bunday deyilgan:<\/span><\/p>\n

\u201cBu jumla ikki ma\u02bcnoni ehtimol qiladi. Birinchisi, ularning \u201cbizga bu Allohning huzuridagi bizning hurmat va fazilatimiz tufayli berildi degan gaplari\u201d. Ikkinchisi, \u201cbu narsa bizdagi amal va kasblar tufayli berildi\u201d degan gaplari. Alloh taolo ularning bu gaplari ularga azob tushgan paytda Allohning azobini qaytarishga asqatmaganining xabarini berdi. Vallohu a\u02bclam\u201d.<\/span><\/p>\n

Mazkur iqtibosdagi \u201cularning \u201cbizga bu Allohning huzuridagi bizning hurmat va fazilatimiz tufayli berildi degan gaplari\u201d. Ikkinchisi,\u201d degan joygacha asl matnlarda uchramaydi. Uni \u201cSharh at-Ta\u02bcvilot\u201d orqali to\u02bbg\u02bbri tushunish mumkin.<\/span><\/p>\n

Shuningdek, mazkur suraning 61-oyatida ham xuddi shunday holat kuzatiladi.<\/span><\/p>\n

\u201cAlloh taqvo qilganlarga yutuqlari tufayli najot berur. Ularga yomonlik yetmas va ular xafa ham bo\u02bblmas\u201d. Oyatdagi \u201cyutuqlari tufayli\u201d jumlasi ikki ma\u02bcnoda bo\u02bbladi. Birinchisi, \u201cyutuqlari tufayli\u201d, ya\u02bcni o\u02bbzlarining tengqurlariga nisbatan o\u02bbzib ketishga sabab bo\u02bblgan amallar va sabablar tufayli. Ikkinchisi, \u201cyutuqlari tufayli\u201d, ya\u02bcni halokatlarni ustidan g\u02bbolib bo\u02bblganlar\u201d. Barcha ta\u02bcvilot nusxalarida ikkinchi ma\u02bcno aytilmagan, bu esa uning sharhida ko\u02bbrsatilgan [10:662a].<\/span><\/p>\n

Shu o\u02bbrinda \u201cSharh at-ta\u02bcvilot\u201d asari nusxalari o\u02bbrtasida farq bor ekanini alohida ta\u02bckidlash lozim. Jumladan, Sulaymoniya kutubxonasi, Hamidiya fondidagi 176-raqamli qo\u02bblyozma nusxasi haqida \u201cTa\u02bcvilot al-Qur\u02bcon\u201d tahqiqiga mas\u02bcul bo\u02bblgan Bakr Topalog\u02bblu mazkur nusxa \u201cKahf\u201d surasidan keyin \u201cTa\u02bcvilot al-Qur\u02bcon\u201d matnining o\u02bbzi bo\u02bblib, sharh yoki ta\u02bcliq mavjud emasligini ta\u02bckidlaydi [18:33]. Topalog\u02bbluning bu mulohazalari o\u02bbrinlidir. Shuningdek, Turkiyaning Boyazid kutubxonasi, Valiyiddin fondida 426-raqam ostida saqlanayotgan nusxada \u201cMujodala\u201d surasi 1-oyati ta\u02bcvilida quyidagi ibora ziyoda qilingan:<\/span><\/p>\n

\u201cIslom dini kelgach, Alloh taolo zihorga uning o\u02bbz hukmini, iyloga uning o\u02bbz hukmini belgilab berdi\u201d [21]. Zuhriy: \u201cJohiliyat ahlining talog\u02bbi zihor edi\u201d, degan\u201d [10:201b].<\/span><\/p>\n

Aynan ushbu ziyodalik Sulaymoniya kutubxonasi, Hamidiya fondida saqlanayotgan 176-raqamli qo\u02bblyozma hamda Turkiyaning Jorulloh kutubxonasida saqlanayotgan 51-raqamli qo\u02bblyozma nusxalarida uchramaydi.<\/span><\/p>\n

\u201cSharh at-Ta\u02bcvilot\u201d bilan \u201cTa\u02bcvilot al-Qur\u02bcon\u201dni solishtirganimizda \u201cSharh at-Ta\u02bcvilot\u201d so\u02bbzlarining oson va tushunarli ekanini ko\u02bbramiz. Shorih ko\u02bbpincha Moturidiyning mavhum va mujmal jumlalariga oydinlik kiritadi. Jumladan, \u201cZumar\u201d surasining 63-oyati ta\u02bcvilida \u201cTa\u02bcvilot al-Qur\u02bcon\u201d nusxalarida mavhum bo\u02bblgan o\u02bbringa \u201cSharh at-Ta\u02bcvilot\u201dda oydinlik kiritilgan. Unda \u201cKim dunyodan oxirat uchun safarlik olsa va uni oxiratga yetarli qilsa, \u201cfoyda ko\u02bbruvchi\u201d deb nomlanadi, kim dunyoda safarlik va yetarli narsa olmasa zarar ko\u02bbruvchi deb nomlanadi\u201d, deyilgan [6:662b]. Ta\u02bcvilot nusxalarida esa: \u201cfoyda ko\u02bbruvchi\u201d deb nomlanadi, kim dunyoda safarlik va yetarli narsa olmasa\u201d, degan qismi uchramaydi.<\/span><\/p>\n

Samarqandiy \u201cSharh at-Ta\u02bcvilot\u201d muqaddimasida ham \u201cTa\u02bcvilot al-Qur\u02bcon\u201dning ba\u02bczi iboralari qiyin ekanini, ularni tushunish uchun esa, usulu tavhid, usulu fiqh va lug\u02bbat ilmlarini yaxshi bilish kerakligini ta\u02bckidlab o\u02bbtadi. Ushbu sabablar tufayli Samarqandiy bu asarni har kim tushunishi uchun tili oson, keraksiz joylarda so\u02bbzlarni sarflamasdan qisqa va muxtasar bir sharh yozgan [5:2a].<\/span><\/p>\n

Alloma Alouddin \u201cSharh at-Ta\u02bcvilot\u201dda o\u02bbzi uchun belgilab olgan qoida va prinsiplariga amal qilgan. Masalan, Moturidiy ba\u02bczida masalani zikr qilmasdan yechimini berib ketadi yoki bir savolni zikr qilmasdan javobini qisqacha aytib ketadi. Samarqandiy esa bunday joylarda zikr qilinmagan masalaga oydinlik kiritib, qisqacha javob berilgan matnlarni tushunarli uslubda izohlagan.<\/span><\/p>\n

Shunday qilib, Samarqandiy asarni sharh qilar ekan, \u201cTa\u02bcvilot al-Qur\u02bcon\u201d matniga qat\u02bciy bog\u02bbliq bo\u02bblib qolmagan, joyi kelganda naqllarda o\u02bbzgarishlar kiritgan va ba\u02bczan o\u02bbzining sharhi bilan matnni to\u02bbldirgan. Samarqandiy bu usuldan asarining barcha qismida amal qilishga harakat qilgan.<\/span><\/p>\n

Alloma Samarqandiy bir naqlni boshlar ekan, \u201c\u0642\u0627\u0644\u201d (aytadi) deb boshlagan, bu naqlni qayerda tugatganini belgilamagan va matnning ichida aks etgan o\u02bbz sharhlarini ham izohlamagan. Shuningdek, ko\u02bbpgina qarashlarni \u201c\u0642\u064a\u0644\u201d (aytiladi) yoki \u201c\u0642\u0627\u0644 \u0628\u0639\u0636\u0647\u0645\u201d (ularning ba\u02bczilari aytadilar) shaklida ifodalagan, ammo bu qarashlarning kimlarga oid ekanini aytib o\u02bbtmagan. Aslida tanqid qilingan jihatlarning barchasi Moturidiyning \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asari uchun ham aytilgan.<\/span><\/p>\n

Shuningdek, u Qur\u02bconni sharhlashda avval suraning Makkada yoki Madinada nozil bo\u02bblganini aytishi bilan bir qatorda, agar oyatning ba\u02bczi qismi Makkada boshqasi Madinada nozil qilingan bo\u02bblsa, ajratib ko\u02bbrsatib o\u02bbtadi. Masalan, \u201cBaqara\u201d surasi Madinada nozil bo\u02bblgan. Faqat \u201c\u0648\u0627\u062a\u062a\u0642\u0648\u0627 \u064a\u0648\u0645\u0627…\u201d (281-) oyati arafa kuni Minoda (Makkada) nozil bo\u02bblgan [7:15a].<\/span><\/p>\n

Shundan keyin esa oyatlarning sonini zikr etadi. Misol uchun Baqara surasi sharhida: \u201cBaqara\u201d surasi oyatlari 286 ta\u201d [7:15a] deydi.<\/span><\/p>\n

Shuningdek, u o\u02bbzidan oldingi mufassirlar so\u02bbzlari va ularning bildirgan turlicha fikrlaridan bir nechtasini keltiradi.<\/span><\/p>\n

Shuni aytish joizki, Alouddin Samarqandiy Imom Moturidiyning tafsiri matnini to\u02bbliq keltirib, so\u02bbng sharh bermay, balki uning tafsiridan keng foydalanib, oyatlarga bergan ko\u02bbplab sharhlaridan keltiradi.<\/span><\/p>\n

Tafsirga diqqat bilan nazar solinsa, Alouddin Samarqandiy Imom Moturidiy tafsirini sharhlashda asosan, uch xil yo\u02bbnalishga asoslanadi:<\/span><\/p>\n

Birinchisi, Imom Moturidiy fikrlarini yanada quvvatlantirishga harakat qilishi. Bunda Alouddin Samarqandiy Moturidiyning chuqur tahlillarini yanada ko\u02bbproq izohlaydi.<\/span><\/p>\n

Ikkinchisi, Imom Moturidiy tafsirida umumiy ma\u02bcno berilgan hamda qisqacha so\u02bbz yuritish bilan cheklangan o\u02bbrinlarga ham ahamiyat qaratib, ularni o\u02bbz tahlillari bilan boyitadi.<\/span><\/p>\n

Masalan, \u201c\u0641\u0644\u0627 \u062a\u062c\u0639\u0644\u0648\u0627 \u0644\u0644\u0647 \u0623\u0646\u062f\u0627\u062f\u0627\u201d \u201cAllohga birovni teng qilmanglar\u201d (Baqara surasi, 22-oyat) oyati sharhida Moturidiy \u0623\u0646\u062f\u0627\u062f\u0627 (birligi \u0646\u062f) so\u02bbzini sharhlab, \u201cya\u02bcni unga teng qilish, ibodatda shakllarni iloh qilib olish, bularning ma\u02bcnosi bir xildir\u201d [20:401], deydi.<\/span><\/p>\n

Alouddin Samarqandiy bu ma\u02bcnoni bergach, yana shunday sharh beradi:<\/span><\/p>\n

\u201c\u0646\u062f so\u02bbzi ba\u02bczan, unga biror shaklni barobar qilish ma\u02bcnosida kelsa, ba\u02bczan, narsaning ziddi ma\u02bcnosida ham keladi. Bu ikki xil ma\u02bcnoni berishi mumkin. Birinchisi, Allohdan boshqani iloh deb nomlamaslik va shakl qilib olmaslik. Ikkinchisi, ibodat qilishda haqli deb, boshqa narsani uning shakli demaslik [7:40a].<\/span><\/p>\n

Uchinchisi, ba\u02bczan oyat sharhi bo\u02bbyicha Alouddin Samarqandiy, Imom Moturidiy fikrlariga to\u02bbliq qo\u02bbshilmasligi va uni aniqlashtirishidir.<\/span><\/p>\n

Masalan, \u201c\u0648\u0627\u0644\u0630\u064a\u0646 \u064a\u0624\u0645\u0646\u0648\u0646 \u0628\u0645\u0627 \u0623\u0646\u0632\u0644 \u0625\u0644\u064a\u0643\u201d \u201cSizga nozil qilingan narsalarga imon keltiradigan zotlar\u201d [11] oyatida Imom Moturidiyning \u201cIkki xil ma\u02bcnoni berishi mumkin: birinchisi, Qur\u02bcondan nozil qilganlari, ikkinchisi, Qur\u02bconi karimda kelmagan shariat qoidalari va hukmlar\u201d [20:374] deb aytgan sharhini keltiradi. So\u02bbng bu fikrlarni yana ham aniqlashtirib, shunday deydi: \u201cOyatning ma\u02bcnosi, Allohning bu oyatdagi murodi Qur\u02bcon va sunnada nozil qilgan barcha vahiysidir, chunki bularning hammasi Alloh tomonidan nozil qilingan vahiydir. Payg\u02bbambar sollallohu alayhi vasallamga nozil qilingan vahiy ikki xil bo\u02bblgan:<\/span><\/p>\n

Birinchisi, tilovat qilingan.<\/span><\/p>\n

Ikkinchisi, tilovat qilinmagan (ya\u02bcni ma\u02bcnosi nozil qilingan). Bularning hammasi Jabroil (a.s.), farishtalar olib kelgan yoki qalbiga ilhomlantirilgan vahiylardir.<\/span><\/p>\n

Alloh taolo Qur\u02bcon karimda: \u201c(Muhammad) havoyi nafsidan gapirmaydi, u vahiydir\u201d (Najm surasi, 3-oyat), degan [7:21a].<\/span><\/p>\n

Shu o\u02bbrinda aytib o\u02bbtish kerakki, Alouddin Samarqandiy tafsiri boshqa mufassirlar tafsiridan quyidagi jihatlari bilan farq qiladi:<\/span><\/p>\n

\u2013 Qur\u02bconni oyatlar va oyat bo\u02bbyicha kelgan rivoyatlarni tahliliy sharhlashga harakat qiladi.<\/span><\/p>\n

\u2013 Hadislar, sahobiy va tobeinlar rivoyatidan juda kam hollarda keltiradi.<\/span><\/p>\n

\u2013 Alouddin Samarqandiy tafsirida qiroat, lug\u02bbaviy manbalarni zikr etmaydi.<\/span><\/p>\n

Shunday qilib, Alouddin Samarqandiy o\u02bbz davridagi Qur\u02bcon sharhi va kalom ilmi bo\u02bbyicha vujudga kelgan muammolarni Imom Moturidiy uslubi asosida hal qilishga harakat qilgan. Shuningdek, uning tafsirini yangi sharhlar bilan boyitgan va shu yo\u02bbl bilan hanafiy mazhabini himoya qilgan.<\/span><\/p>\n

Ma\u02bclumki, Moturidiy va uning maktabi namoyandalari aqidaviy masalalarni yechishda o\u02bbz davrining yangicha uslubini kiritgan va Movarounnahrdagi kalom ilmi rivojiga muhim hissa qo\u02bbshgan [13]. Uning davriga qadar aqida va kalom masalalariga an\u02bcanaviy ruhda yondashilgan, e\u02bctiqod masalalariga keng sharh berilmagan. Imom Abu Hanifa (r.a.)ning \u201cAl-Fiqh al-akbar\u201d asari ushbu soha bo\u02bbyicha olimlar asoslanadigan asar bo\u02bblib kelgan. Chunki unda aqidaviy masalalar sunniylik asosida talqin qilingan. Bu esa, o\u02bbz navbatida, Movarounnahr olimlarining IX asrgacha aqidaviy masalalarga chuqur kirishmaganini ko\u02bbrsatadi.<\/span><\/p>\n

Imom Moturidiy va Alouddin Samarqandiy tafsirlarida o\u02bbz davridagi mavjud oqimlarga ilmiy raddiya berilgan, aqidaviy masalalarga doir oyatlarga esa sunniylik yo\u02bbnalishiga mos tarzda yechim keltirilgan. Shu jihatdan olib qaraganda ham, Abu Mansur Moturidiyning \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asari va Alouddin Samarqandiy asarlari tafsirshunoslikning hanafiylik yo\u02bbnalishi bo\u02bbyicha nodir manbalardan hisoblanadi.<\/span><\/p>\n

Ma\u02bclumki, bir kitobning ahamiyati boshqa kitoblarga manba bo\u02bblib xizmat qilishi yoki manba bo\u02bblmasligi bilan farq qiladi. \u201cSharh at-Ta\u02bcvilot\u201d asaridan ham ko\u02bbplab mualliflar o\u02bbz kitobida manba sifatida foydalangan. Jumladan, Abul Barakot Nasafiyning (vaf.710\/1310) \u201cMadorik at-Tanzil\u201di [2], Alouddin Buxoriyning (vaf.730\/1330), \u201cKashf al-Asror sharh usul al-Pazdaviy\u201dsi, Husomuddin Sig\u02bbnoqiyning (vaf.710\/1310) \u201cAl-Kofi sharh Usul al-Pazdaviy\u201dsi, Badriddin Ayniyning (vaf.855\/1451) \u201cAl-Binoya Sharh al-Hidoya\u201dsi, Shihobiddin al-Hafojining (vaf.1 069\/1658) \u201cTafsir al-Bayzoviy\u201dga qilgan hoshiyasi [22:360], mashhur hanafiy faqihi Ibn Obidinning (vaf.1252\/1836) \u201cRadd al-muxtor ala Durr al-muxtar\u201di va boshqa ko\u02bbplab asarlarni misol qilib ko\u02bbrsatish mumkin.<\/span><\/p>\n

Shuni alohida ta\u02bckidlash lozimki, \u201cSharh at-Ta\u02bcvilot\u201d asarida asosiy matn hisoblanmish \u201cTa\u02bcvilot al-Qur\u02bcon\u201d matni va uning sharhi ajratilmagan bo\u02bblib, asarni mutolaa qilganda, uning matnmi yoki sharh ekani ma\u02bclum bo\u02bblmaydi. Shuning uchun ba\u02bczi olimlar o\u02bbz asarlarida naqllarni \u201cSharh at-Ta\u02bcvilot\u201d asariga nisbat beradi. Lekin aslida bu ma\u02bclumot \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asarida keltirilgan. Jumladan, Abul Barakot Nasafiy o\u02bbzining \u201cAl-I\u02bctimod fil i\u02bctiqod\u201d asarining \u201cYaxshiliklar yomonliklarni o\u02bbchiradi\u201d degan faslida [1:427] dalil o\u02bblaroq: \u201cAlloh taolo bu oyatni ular har qachon ham Rasululloh sollallohu alayhi vasallam oldilarida sergak, ehtiyot va har vaqt u zotni e\u02bczozlaydigan bo\u02bblishlari uchun zikr qildi. Natijada, ulardan hech bir vaqtda unutish va g\u02bbaflat uzra u zot alayhissalomni yengil \u2013 past sanash holati yuzaga chiqib, amallarini habata qilib yubormasligi uchundir. Chunki Rasululloh sollallohu alayhi vasallamga nisbatan bunday ish qilish o\u02bbz egasini kofir qiladi, u uzrli bo\u02bblmaydi, garchi qilgan ishi unutish va g\u02bbaflatga ko\u02bbra bo\u02bblsa ham. Sababi, bu insonda (bu ishni qilishdan) saqlanish va ehtiyot bo\u02bblish qudrati bor. Garchi ular o\u02bbzaro atayin va qasddan qilmagan ishlarida uzrli bo\u02bblsalar ham\u201d degan jumla keltiradi. Lekin aslida bu ma\u02bclumot \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asarida keltirilgan bo\u02bblib, uning \u201cSharh at-Ta\u02bcvilot\u201dida o\u02bbzgartirilmagan holda zikr qilingan [16:324].<\/span><\/p>\n

Ba\u02bczi manbalarda esa \u201cAbu Mansur Moturidiyning \u201cSharh at-Ta\u02bcvilot\u201d asarida…\u201d [13:283] degan jumlalar uchraydi. Alloma Bayoziy \u201cKalom sifati bayoni\u201dda \u201cyoki hijob ortidan (so\u02bbzlaydi)\u201d oyati tafsiriga \u201cSharh at-Ta\u02bcvilot Moturidiya\u201d asaridan dalil keltirib shunday deydi: \u201cMisol uchun, Muso alayhissalomga so\u02bbzlagani kabi. Alloh taolo uning qulog\u02bbiga O\u02bbzi xohlaganidek yaratilgan ovozni tashlaydi\u201d [12:152].<\/span><\/p>\n

Abul Barakot Nasafiyning \u201cMadorik at-Tanzil\u201d asarida ham xuddi shu holatni kuzatish mumkin. Aslida Moturidiyning \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asaridagi so\u02bbzlar [16:275] uning sharhiga nisbat berilgan [3:327].<\/span><\/p>\n

Alouddin Samarqandiy \u201cBaqara\u201d surasi 43-oyati: \u201cNamozni to\u02bbkis ado qiling, zakot bering va ruku qiluvchilar bilan ruku qiling\u201d tafsirida jamoat bilan namoz o\u02bbqish vojib ekanini ta\u02bckidlagan [7:73]. Imom Moturidiy ham \u201cTa\u02bcvilot\u201dida ushbu oyatda jamoat namozida ishtirok etishga amr qilinayotganini aytadi [17:4].<\/span><\/p>\n

Alouddin Samarqandiy xuddi shu fikrga o\u02bbxshash ma\u02bclumotni \u201cTuhfat al-fuqaho\u201dda ham keltirgan. Jumladan, u bomdod namozining ikki rakat sunnatini o\u02bbqigan inson agar farzga ulgurmasa sunnatni o\u02bbqimasligini, chunki namozni jamoat bilan o\u02bbqish sunnati muakkada yoki vojib ma\u02bcnosida ekanini keltirgan [4:198].<\/span><\/p>\n

Xulosa qilib aytganda, \u201cSharh at-Ta\u02bcvilot\u201d asarida asosiy matn hisoblangan \u201cTa\u02bcvilot al-Qur\u02bcon\u201d matni va uning sharhi ajratilmagan. Matn va sharh alohida belgilar bilan ko\u02bbrsatilmagan. Hatto ba\u02bczi asarlarda \u201cSharh at-Ta\u02bcvilot\u201d asaridan keltirilgan naqllar aslida \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asariga tegishlidir. \u201cSharh at-Ta\u02bcvilot\u201d asarida oyatlar tafsiri \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asariga nisbatan oson va tushunarlidir. Shorih barcha oyatlarga izoh yozmasdan, balki Moturidiyning mavhum va mujmal jumlalarigagina oydinlik kiritgan.<\/span><\/p>\n

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    IXTIYOR ABDURAXMONOV,<\/span><\/strong><\/div>\n
    Imom Moturidiy xalqaro ilmiy-tadqiqot markazi <\/span><\/strong><\/div>\n
    katta ilmiy xodimi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Alouddin Samarqandiyning \u201cSharh at-Ta\u02bcvilot\u201d asari Qur\u02bconi karim tafsiri hamda moturidiy ta\u02bclimotini o\u02bbrganishda muhim ahamiyat kasb etadi. Alloma ushbu sharhni yozishida Abul Mu\u02bcin Nasafiyning xizmati nihoyatda katta bo\u02bblgan. Chunki Alouddin Samarqandiyning o\u02bbzi Nasafiy bilan Moturidiyning \u201cTa\u02bcvilot al-Qur\u02bcon\u201d asarini birga mutolaa qilgani, lozim deb topgan joylarga sharh yozib, ilova qilib borgani va keyinchalik ularni alohida kitob holiga …<\/p>\n","protected":false},"author":1,"featured_media":43494,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639,3711],"tags":[],"yoast_head":"\n\u201cSHARH AT-TA\u02bcVILOT\u201d ASARINING \u201cTA\u02bcVILOT AL-QUR\u02bcON\u201dDAN AJRALIB TURUVCHI O\u02bbZIGA XOS XUSUSIYATLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"\u201cSHARH AT-TA\u02bcVILOT\u201d ASARINING \u201cTA\u02bcVILOT AL-QUR\u02bcON\u201dDAN AJRALIB TURUVCHI O\u02bbZIGA XOS XUSUSIYATLARI\" \/>\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=43493&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cSHARH AT-TA\u02bcVILOT\u201d ASARINING \u201cTA\u02bcVILOT AL-QUR\u02bcON\u201dDAN AJRALIB TURUVCHI O\u02bbZIGA XOS XUSUSIYATLARI - 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