{"id":43692,"date":"2025-07-10T09:38:14","date_gmt":"2025-07-10T04:38:14","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=43692"},"modified":"2025-07-09T22:40:53","modified_gmt":"2025-07-09T17:40:53","slug":"burhoniddin-marg%ca%bbinoniy-hayoti-va-al-hidoya-asarining-tarixiy-ahamiyati","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=43692&lang=oz","title":{"rendered":"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI"},"content":{"rendered":"

Manbalarda Burhoniddin (Burhoniddin val milla \u2013 din va musulmonlarning dalili, isboti. O\u02bbrta asrlarda islomiy ilmlarda yuksak darajaga erishgan allomalarni shunday nom bilan atashgan) Marg\u02bbinoniyning to\u02bbliq ismi Ali ibn Abu Bakr ibn Abduljalil Farg\u02bboniy Roshidoniy Marg\u02bbinoniy sifatida keltiriladi. Uning nisbasidan olimning hozirgi Farg\u02bbona viloyatining Rishton\u00a0 tumanida tavallud topganini ko\u02bbrish mumkin. XIX asr oxirida yashab o\u02bbtgan hanafiy olimi Abdulhay Laknaviy Burhoniddin Marg\u02bbinoniyning fiqh ilmidan tashqari tafsir, hadis kabi boshqa islom ilmlari bo\u02bbyicha ham yetuk olim ekanini ta\u02bckidlaydi [18:201].<\/span><\/p>\n

Olimning tug\u02bbilgan sanasi borasida manbalarda turlicha ma\u02bclumotlar uchraydi. Burhoniddin Marg\u02bbinoniyning hayoti va ilmiy faoliyatiga oid tadqiqotlarda ko\u02bbpincha 515\/1123-yil keltiriladi [15:144-161-179]. Chunki Abu Tohirxo\u02bbjaning \u201cSamariya\u201d asarida alloma 515\/1123-yilda tavallud topgani xususida ma\u02bclumot beriladi. Ammo O\u02bbzRFA Abu Rayhon Beruniy nomidagi Sharqshunoslik instituti sharq qo\u02bblyozmalari xazinasida saqlanayotgan \u201cAl-Hidoya\u201dning qadimiy qo\u02bblyozma nusxasida va Mahmud Afandi Hamzoviyning \u201cMisbohud diroya fi istilohil Hidoya\u201d [12:4] asarida allomaning tavallud sanasi 511\/1118-yil deb ko\u02bbrsatilgan. Shunga ko\u02bbra, ushbu ma\u02bclumot, ya\u02bcni nisbatan Burhoniddin Marg\u02bbinoniy davriga yaqinroq davrga tegishli manbada 511\/1118-yil deyilishi haqiqatga yaqinroq deb qabul qilinadi [24].<\/span><\/p>\n

Alloma yashagan muhitni his qilish uchun ushbu taxminiy davr ham kifoya qiladi. Shu bois, Burhoniddin Marg\u02bbinoniy tug\u02bbilgan sanani u haqdagi barcha ma\u02bclu-motlarga mos tushuvchi davr oralig\u02bbi, ya\u02bcni milodiy XII asrning birinchi choragi deb belgilash maqsadga muvofiq.<\/span><\/p>\n

Faqihning Roshidoniy nisbasi Marg\u02bbinoniy nisbasidan oldin bo\u02bblishining sababi, bir tomondan, allomaning aynan hozirgi Farg\u02bbona viloyatining Rishton tumani hududida tug\u02bbilgani bo\u02bblsa, ikkinchidan esa, O\u02bbrta asrlarda Rishton Marg\u02bbilondan ko\u02bbra kattaroq shahar bo\u02bblgani uchun oldin qayd etilgan bo\u02bblishi ham mumkin [3:250].<\/span><\/p>\n

Burhoniddin Marg\u02bbinoniy dastlabki ta\u02bclimni Rishton va Marg\u02bbilonda olib, keyinchalik Movarounnahrning o\u02bbsha davrdagi diniy va ma\u02bcrifiy markazi bo\u02bblgan Samarqandga ko\u02bbchib borgan va umrining oxirigacha o\u02bbsha yerda yashagan. Marg\u02bbinoniy yoshligidan Qur\u02bcon [11] ni yod olib, hadislarni o\u02bbrgangan.<\/span><\/p>\n

U balog\u02bbat yoshiga yetganida mukammal ilmga ega bo\u02bblganiga qaramay, ustozlardan ta\u02bclim olishni davom ettirgan. 1149-yili Burhoniddin Marg\u02bbinoniy haj safariga bordi. \u201cKitobul mashoyix\u201d (\u201cShayxlar haqidagi kitob\u201d) asarida u o\u02bbzi ta\u02bclim olgan 40 dan ortiq shayx va allomani sanab o\u02bbtgan. Bu ro\u02bbyxatda Najmuddin Umar ibn Muhammad Nasafiy (uning ismi Umar ibn Muhammad ibn Ahmad ibn Ismoil ibn Muhammad ibn Ali ibn Luqmon Nasafiy Samarqandiy. Hijriy 461-yilda Nasaf shahrida tavallud topgan. Tafsir, hadis, fiqh, usul, tarix, nahv kabi ko\u02bbplab ilmlar bo\u02bbyicha yetuk olim bo\u02bblib, \u201cImomus saqolayn\u201d nomi bilan mashhur bo\u02bblgan.), Abu Is\u02bchoq (ushbu nom (kunya) bilan hanafiylikda uch nafar imom tanilgan. Biri Abu Is\u02bchoq Ibrohim ibn Muhammad Xatib Muhallabiy. Ikkinchisi, Abu Is\u02bchoq Navqadiy. Oxirgisi Ibrohim ibn Ismoil ibn Ahmad ibn Is\u02bchoq ibn Shis ibn Hakam Abu Is\u02bchoq Ruknul Islom Saffor) Navqadiy (to\u02bbliq ismi Abu Is\u02bchoq Navqadiy Muhammad ibn Mansur ibn Maxlas Nasafiy bo\u02bblib, Abu Ja\u02bcfar Hinduvoniydan (vaf. 362\/973) ilm olgan. Samarqandda muftiy va mudarris bo\u02bblgan va u yerda 434\/1042-yil Ramazon oyida vafot etgan), Ja\u02bcfar Hinduvoniy (to\u02bbliq nomi Muhammad ibn Abdulloh ibn Muhammad Balxiy. Balxning Hinduvon mahallasidan bo\u02bblgan. Abu Hanifai sag\u02bbir ham deyiladi. U 362\/973-yil vafot etgan) [27:322-323] kabi va boshqa olimlarning nomi bor.<\/span><\/p>\n

Marg\u02bbinoniyning keyinchalik fiqhga qiziqishi uyg\u02bbonib, hayotining asosiy qismini shu ilmga bag\u02bbishladi. Sa\u02bcy-harakati samarasi natijasida u musulmon dunyosiga noyob asarlar taqdim qilib, \u201cShayxul islom\u201d va \u201cImom\u201d nomlari bilan tanildi.<\/span><\/p>\n

Burhoniddin Marg\u02bbinoniy Qur\u02bcon, hadis ilmlarini mukammal egallab, fiqh \u2013 islom huquqshunosligi borasida ilmga ega bo\u02bblgan va bu sohada ko\u02bbplab asar yaratgan, islom fiqhining rivojlanishiga hissa qo\u02bbshgan, tavhid ilmi bilan shug\u02bbullangan faqihdir.<\/span><\/p>\n

Marg\u02bbinoniy \u201cFiqh\u201d yo\u02bbnalishi bo\u02bbyicha \u201cBidoyatul mubtadiy\u201d, \u201cKifoyatul muntahiy\u201d, \u201cNashrul mazhab\u201d, \u201cKitabul mazid\u201d, \u201cManosikul haj\u201d, \u201cMazid fi furu\u02bc al-hanafiy\u201d, \u201cKitabut tajnis val-mazid\u201d kabi kitoblar ta\u02bclif etgan [26:25-26].<\/span><\/p>\n

O\u02bbrta asr sharqining buyuk faqihi \u201cAl-Hidoya\u201dsining har bir kitob (bo\u02bblim)i islom qonunchiligining ma\u02bclum bir sohasi tavsifiga bag\u02bbishlagan. Olim ma\u02bclum bir huquqiy me\u02bcyorni qo\u02bbllab-quvvatlaydigan manba sifatida Muhammad (s.a.v.), sahobalar va boshqa faqihlar, jumladan, movarounnahrlik safdoshlaridan dalil keltiradi.<\/span><\/p>\n

O\u02bbzbekiston Respublikasi Fanlar Akademiyasi Sharqshunoslik instituti qo\u02bblyozmalar xazinasida allomaning bir qator asarlari qo\u02bblyozma nusxalari mavjud: \u201cMajma muxtorotun navozil\u201d yoki \u201cMuxtorotun navozil\u201d deb ham ataladi [23], \u201cBidoyatul mubtadi\u201d (tartib raqami 3895), \u201cAl-Hidoya fil-fiqh\u201d \u2013 11497 (4 nusxa), \u201cAl-Kifoya fi sharhul Hidoya\u201d \u2013 3618, \u201cAl-Hidoya fil furu\u201d \u2013 11046 (33 nusxa).<\/span><\/p>\n

O\u02bbz davrining yetuk, ko\u02bbzga ko\u02bbringan ulamolari \u201cFaqih\u201d, \u201cQozixon\u201d nomi bilan mashhur Hasan ibn Mansur, \u201cItobiy\u201d deb tanilgan Ahmad ibn Muhammad ibn Umar \u201cMuhit\u201d, \u201cZaxira\u201d kitobining muallifi Mahmud ibn Ahmad ibn Abdulaziz imom haqida juda iliq fikrlarni bildirgan. Ulardan alloma Anvarshoh Kashmiriy \u201cImomning fiqhdagi martabasiga mingta faqih yetolmaydi\u201d, degan [14:16].<\/span><\/p>\n

Butun islom olamiga \u201cSiyar a\u02bclom an-nubalo\u201d asari bilan tanilgan tarixchi imom Zahabiy aytadi: \u201cAlloma, Movarounnahr olimi Burhoniddin Abulhasan Ali ibn Abu Bakr ilm o\u02bbchog\u02bbi edi, Alloh uni rahmat qilsin. Imom hanafiy mazhabida mujtahidlardan olimlarning e\u02bctirof etganidek, masalalarni istinbot (hukm chiqarish) qilishda, dalillarni keltirishda ustozlaridan o\u02bbzib ketgan edi, ayniqsa \u201cAl-Hidoya\u201d asarini yozganidan keyin\u201d.<\/span><\/p>\n

Imom ilm olishga juda tashna edi, o\u02bbzi haqida shunday deydi: \u201cMen sheriklarimdan ilmni to\u02bbxtatmasdan, uzluksiz talab qilganim uchun o\u02bbzib ketdim\u201d. Ustozlari haqida \u201cMashoyixatul fuqaho\u201d nomli asar yozgan, ular hanafiy mazhabidagi o\u02bbttizga yaqin olimlarni sanab o\u02bbtgan edi.<\/span><\/p>\n

Burhoniddin Marg\u02bbinoniyning ustozlari: Otasi Abu Bakr ibn Abdujalil, Bobosi Umar ibn Habib Abu Hafs qozi imom (Imom Saraxsiyning shogirdi), Ahmad ibn Abdurrashid ibn Husayn Qavomiddin Buxoriy, Ahmad ibn Abdulaziz ibn Moza Sadr Sayyid (fiqh ilmini o\u02bbrgangan), Ahmad ibn Muhammad Abu Lays Nasafiy Samarqandiy, Hasan ibn Ali ibn Abdulaziz Marg\u02bbinoniy (\u201cSunani Termiziy\u201ddan ta\u02bclim olgan), Ziyod ibn Ilyos Abuma\u02bcali Zohiriddin (Farg\u02bbonadagi shayxlardan edi).<\/span><\/p>\n

Marg\u02bbinoniy juda ko\u02bbp shogird qoldirgan, ular o\u02bbz davrida hanafiy mazhabining ulamolari bo\u02bblib yetishgan. Shogirdlari sifatida o\u02bbg\u02bbli Imodiddin Ali ibn Abu Bakr Marg\u02bbinoniy, u \u201cAl-Fusulul Imodiya\u201d kitobini yozgan, o\u02bbg\u02bbli Umar Abu Hafs Nizomiddin \u201cJavohirul fiqh\u201d kitobi sohibi, o\u02bbg\u02bbli Muhammad Jaloliddin Abul Fath. Uchalovi ham otasidek olim bo\u02bblgan. Muhammad ibn Abdusattor ibn Muhammad Imodiy, Hasan ibn Ali ibn Hajjoj [26:21-22], shuningdek, Shamsul aimma Kardariy (Marg\u02bbinoniyning xos shogirdlaridan bo\u02bblib, faqihlar orasida imomlar quyoshi degan darajaga ega bo\u02bblgan. Uning fatvolari Usmoniylar davlatida juda mashhur bo\u02bblganidan turklar \u201cfiqh ilmini tiriltiruvchisi\u201d deb nom bergan. \u201cAl-Hidoya\u201d asarini Burhoniddin Marg\u02bbinoniydan faqat Shamsul aimma Muhammad ibn Abdusattor Kardariy naql qilgan) (1163-1244) hamda Burhonul islom Zarnujiy \u2013 \u201cTa\u02bclimul mutaallim\u201d (\u201cTa\u02bclim oluvchiga ilm berish\u201d) asari muallifidir. Zarnujiy 593\/1196-97-yili o\u02bbz ustozi bilan bir paytda vafot etgan [14:45]. Kafaviy Shamsul aimma Kardariyni muqallid hanafiy faqihlarining uchinchi tabaqasiga kiritgan [13]. Bulardan ham boshqa ko\u02bbp shogirdlarini zikr qilgan.<\/span><\/p>\n

Burhoniddin Marg\u02bbinoniy asarlarini o\u02bbrganishda ikkita jihatga e\u02bctibor berish mumkin:<\/span><\/p>\n

Birinchisi,<\/strong> faqihning asarlarida, xususan, \u201cAl-Hidoya\u201dda bitilgan shariat ahkomlari avvalgi buyuk faqihlar fikrlari va boshqalarning e\u02bctiroz va qo\u02bbshilishi bilan adolat mezoni ustida yoritilgan. Unda kishining dunyoqarashini, fikr-mulohazasini o\u02bbtkirlaydigan, masalaga adolat ko\u02bbzi bilan qarashga undaydigan yorqin dalil va hujjatlar oyat va hadislar misolida keltirilgan.<\/span><\/p>\n

Ikkinchisi,<\/strong> Marg\u02bbinoniyning fiqhiy qarashi islom ta\u02bclimotining sunniylik aqidasi bilan bog\u02bbliq bo\u02bblib, bugungi kundagi turli ixtiloflarning oldini olishda muhim ahamiyatga ega. Marg\u02bbinoniy fiqhiy qarashlaridan o\u02bbrin olgan \u201cAhli ilmlar o\u02bbrtasidagi o\u02bbzaro hurmat\u201d (ularga itoat qilish)\u201d, \u201cMusulmonlar jamoasi bilan birga bo\u02bblish\u201d, \u201cMuhammad (s.a.v.) ummatiga zid ish qilmaslik\u201d kabi tamoyillar ahamiyatini tasavvur qilish qiyin emas.<\/span><\/p>\n

Shuningdek, olim Zarnujiy ustozidan shunday misralarni rivoyat qilgan:<\/span><\/p>\n

\u201cBuzg\u02bbunchi olim katta fasoddir,<\/span><\/p>\n

Undanda kattasi xudojo\u02bby johil.<\/span><\/p>\n

U ikkisi olamlar uzra fitna,<\/span><\/p>\n

Dinda ular etagin tutgan kishiga\u201d [19:142].<\/span><\/p>\n

Manbalarni o\u02bbrganish jarayonida Marg\u02bbinoniyning yuksak ilmiy darajaga ega bo\u02bblib, faqih va o\u02bbz davri allomasi sifatida tanilishiga quyidagi omillar sabab bo\u02bblgan:<\/span><\/p>\n

Birinchidan, Burhoniddin Marg\u02bbinoniy o\u02bbta iste\u02bcdodli va yuksak tafakkurli shaxs sifatida, ilm-fanga qiziqar edi. Tinimsiz izlanish, bilim olish, uzilishga yo\u02bbl qo\u02bbymasdan davomiy o\u02bbrganish, uning asosiy fazilati edi. Ilmga qiziqish natijasida uzoq safarlarga ham yo\u02bbl olib, asosiy fanlarni o\u02bbzlashtirishga harakat qilgan.<\/span><\/p>\n

Ikkinchidan, u yashagan davr Sharq Renessansi (Uyg\u02bbonish davri)ning birinchi bosqichi IX-XII asrlar, ya\u02bcni Markaziy Osiyoda ilm-fan gurkurab rivojlangan, jamiyat taraqqiyoti uchun fiqh ilmiga zarurat tug\u02bbilgan davrga to\u02bbg\u02bbri keldi. Shu sababli fiqh ilmi bo\u02bbyicha u yaratgan asarlar, ayniqsa \u201cAl-Hidoya\u201d kitobi ushbu davrda tez-tez yuzaga keladigan yangi muammolarni yechishga qaratilgan edi.<\/span><\/p>\n

Uchinchidan, u yashagan Qoraxoniylar davrida sulolaning to\u02bbg\u02bbridan to\u02bbg\u02bbri himoyasi va tashviqoti soyasida 300 ga yaqin yirik faqihlar mavjud bo\u02bblib, 150 dan ko\u02bbproq huquqiy asarlar, 20 ta fatvo to\u02bbplamlari yozilgan edi. Ulardan 98 foizi hanafiy mazhabiga tegishli bo\u02bblgan.<\/span><\/p>\n

Marg\u02bbinoniy va uning avlodlari Qoraxoniy hukmdorlari bilan do\u02bbstona munosabatda bo\u02bblib, shayxul islomlik oliy vazifasini birin-ketin bajarib, moddiy va ma\u02bcnaviy imtiyozlardan bahramand bo\u02bblib yashashdi. Davr Marg\u02bbinoniyga ilmiy yutuqlarga erishish uchun qulay sharoit yaratib berdi.<\/span><\/p>\n

To\u02bbrtinchidan, Marg\u02bbinoniyning Imom Abu Hanifa (699\u2011767) asos solgan hanafiy mazhabiga mansubligi ham uning kamolot darajasiga ko\u02bbtarilishi uchun asosiy omil bo\u02bblib xizmat qildi. Sababi, Abu Hanifa shariatning uch asosiy manbasi (Qur\u02bcon, sunnat va ijmo)dan keyin, to\u02bbrtinchi asosiy manba bo\u02bblmish ratsional (aqliy) manba, ya\u02bcni qiyosga boshqa mazhablarga nisbatan ko\u02bbproq e\u02bctibor qaratgani bilan ajralib turadi. Bu borada Abu Hanifadan o\u02bbzining so\u02bbzi yetib kelgan [20:80]. Shuningdek, xalq ichida yoyilib, ular hayotiga singib ketgan urf-odatlar hanafiy mazhabida huquqiy muammolarni hal qilishda qo\u02bbshimcha manba sifatida keng ko\u02bblamda qo\u02bbllanadi. Mazkur omillar, ayniqsa, hanafiy mazhabining ra\u02bcy (shaxsiy fikr) va qiyosga tayangani Burhoniddin Marg\u02bbinoniyga o\u02bbz malakasini oshirib, islom huquqi falsafasining tub mohiyatini anglash va bu sohada erkinlik bilan fikr yuritish uchun munosib sharoit yaratib berdi.<\/span><\/p>\n

Ko\u02bbplab tadqiqotchilar olimning Samarqanddagi (400 ta Muhammad ismli faqihlar dafn etilgan) \u201cTurbatul Muhammadiyin\u201d qabristoni (ana shu davrdagi ulamolar vafot etgan kishini bu yerga qo\u02bbyish uchun 2 shartni joriy etgan. Birinchi shart \u2013 bu rihlat qilgan kishining ismi Muhammad, ikkinchisi \u2013 mujtahid darajasiga yetgan mukammal olim bo\u02bblishi kerak. Shu bois bu qabriston \u201cTurbatul Muhammadiyin\u201d, ya\u02bcni Muhammad ismli olimlar xoki abadiy qo\u02bbnim topgan maskan nomini olgan) yaqinida dafn etilgani haqida xabar beradi [21:1302].<\/span><\/p>\n

O\u02bbrganilgan tadqiqot natijalariga ko\u02bbra Burhoniddin Marg\u02bbinoniy 593\/1197-yili zulhijja oyining 14 kuni seshanbada vafot etgan va Samarqanddagi Chokardiza qabristonida dafn etilgan deb qayd etish mumkin.<\/span><\/p>\n

Hozirgi Marg\u02bbilon shahrida imomning ramziy maqbara yodgorligi bunyod etilgan. Burhoniddin Marg\u02bbinoniyning hayoti va ijodiga O\u02bbzbekistonda alohida e\u02bctibor qaratilgan. Uning asarlari, ularda ko\u02bbtarilgan masalalar ahamiyati va mavzulari huquqshunos, sharqshunos, tarixchi, filolog va yozuvchilar tomonidan o\u02bbrganilmoqda. 2017-yil 15-iyunda Toshkent shahrida bo\u02bblib o\u02bbtgan \u201cIjtimoiy barqarorlikni ta\u02bcminlash, muqaddas dinimizning sofligini asrash \u2013 davr talabi\u201d mavzusidagi yig\u02bbilishda Prezident Shavkat Mirziyoyev Farg\u02bbonada \u2013 Marg\u02bbinoniy ilmiy markazida \u201cIslom huquqi maktabi\u201dni tashkil etish tashabbusini ilgari surdi.<\/span><\/p>\n

Hanafiy mazhabining fiqh masalalarida asosiy qo\u02bbllanmasiga aylangan Marg\u02bbinoniyning \u201cAl-Hidoya\u201d asari 1178-yili Samarqandda yozilgan. Bu asar butun musulmon olamida mashhur bo\u02bblib ketdi, musulmon huquqi \u2013 fiqh bo\u02bbyicha eng aniq, izchil va mukammal asar sifatida tan olindi [1:183].<\/span><\/p>\n

\u201cAl-Hidoya\u201dning matni va qisqartmalari ustidan faqihlar tomonidan 60 dan ortiq sharh va hoshiyalar yozilgan\u00a0 va ular ushbu mazhabning tarqalishi yo\u02bblida ta\u02bcsirchan omil sifatida xizmat qilib kelgan [20:1356].<\/span><\/p>\n

\u201cFatovoyi Qozixon\u201d, \u201cAl-Hidoya\u201d, \u201cMuhitus Saraxsiy\u201d kabi asarlarda avval usulga oid qoidalar, keyin navodirga doir masalalar keltirilgan. Albatta, fatvo va voqeotlarning martabasi usul va navodirning martabasidan quyidir. Sababi usul va navodirlar mazhab sohiblarining so\u02bbzlaridir. Fatvo va voqeot kabi asarlar esa ularning so\u02bbzlari asosida izdosh bo\u02bblgan faqihlar yechim bergan masalalardir [8:4-6].<\/span><\/p>\n

Ushbu uch xildagi fiqhiy asarlarning uyg\u02bbunlashuvidan hanafiy mazhabi tashkil topgan.<\/span><\/p>\n

Mahmud ibn Sulaymon Kafaviyning \u201cKatoibul a\u02bclomul axyor fit- tabaqotil fuqaho va mashoyix mazhabun Nu\u02bcmon\u201d (\u201cNu\u02bcmon mazhabiga mansub bo\u02bblgan taniqli alloma faqih va shayxlar haqidagi kitob\u201d) nomli asarida keltirilishicha, Burhoniddin Marg\u02bbinoniy \u201cBidoyatul muntahiy\u201d asarining so\u02bbzboshisida \u201cAl-Hidoya\u201dning yaratilishi xususida shunday yozgan: \u201cMarg\u02bbinoniy bir kuni fiqh masalalariga bag\u02bbishlangan hajmi uncha katta bo\u02bblmagan, lekin mazmuni to\u02bbliq bo\u02bblgan bir yaxlit kitob zarur ekani haqida fikr bildirdi. Iroqqa safar qilganimda u yerda \u201cMuxtasarul Quduriy\u201d (\u201cQuduriy qisqartmasi\u201d)ni ko\u02bbrdim. Bu paytgacha katta-kichik barcha \u201cJome\u02bcus sag\u02bbir\u201d (\u201cKichik to\u02bbplam\u201d)dan foydalangan edi. Shunda fiqhga oid barcha asarlarni jamlab, ulardan eng zarur masalalarni oldim va bu asarga \u201cBidoyat al-muntahiy\u201d deb nom berdim. Keyinchalik bu asarga sharh yozib, uni \u201cKifoyatul muntahiy\u201d deb nomladim<\/span><\/a>\u201d [22:214]. Shuningdek, Muhammad Abdulhay Laknaviy ham xuddi shu mazmundagi fikr [18:57] bilan \u201cAl-Hidoya\u201d asarini yaratilishiga oid ma\u02bclumotlarni qo\u02bbllab-quvvatlaydi.<\/span><\/p>\n

Marg\u02bbinoniy yozgan to\u02bbrt jildlik \u201cAl-Hidoya\u201d kitobi ahli sunna yo\u02bbnalishida hanafiy mazhabi bo\u02bbyicha muhim va mukammal huquqiy kodeks sifatida 57 ta kitob, yuzlab bob va fasldan tarkib topgan bo\u02bblib, meros huquqidan tashqari, islom huquqining barcha sohalarini qamrab oladi. Myeros huquqini o\u02bbz kitobiga kiritmaganining sababi shundaki, Imom A\u02bczam Abu Hanifa meros muammolarini bir mustaqil fan sifatida fiqh ilmidan ajratib, uni \u201cAl-Faroiz\u201d deb atagan [1:191]. Qolaversa, Burhoniddin Marg\u02bbinoniyning meros ilmiga oid \u201cMajmu\u02bcul usmoniy\u201d asari ham mavjud.<\/span><\/p>\n

\u201cAl-Hidoya\u201dning eng dastlabki tarjimasi 1190\/1776-yilda Bangola hokimi Imodud davla Masivolning topshirig\u02bbi bilan arab tilidan fors tiliga mazkur shahar bosh qozisi lavozimida bo\u02bblgan G\u02bbulom Yahyoxon Bahoriy, Mavlaviy Tojuddin Bangoliy, Mir Muhammad Husayn Eroniy va Mavlaviy Shariatulloh Sambhaliy tomonidan amalga oshirilgan. Bu tarjima \u201cAl-Hidoya\u201d mutunul bidoya ma\u02bca tarjimai forsiy\u201d nomi bilan 1808-yilda Kalkuttada nashr qilingan [14:31-32].<\/span><\/p>\n

\u201cAl-Hidoya\u201d bir necha asrlar davomida ko\u02bbp musulmon mamlakatlarida, jumladan, Markaziy Osiyoda ham huquqshunoslik bo\u02bbyicha eng asosiy qo\u02bbllanma hisoblanib, bu yerda 1917-yil inqilobidan, to 30-yillargacha shariat qozilari bekor qilinib, sovet sud tizimi joriy qilingunga qadar amalda bo\u02bblgan. Hozirgi kunda ham islom shariati asosida ish yuritadigan musulmon mamlakatlari huquqshunosligida bu asardan keng foydalaniladi. \u201cAl-Hidoya\u201dning 1893-yilda rus tilida qisqartirilgan tarjimasi N.P.Grodekov tomonidan nashr etilgan (Xidoya. Kommentarii musulmanskogo pravo. \u2013 T., 1893. T. I-IV. Asar 400 nusxada bosilgan bo\u02bblib, \u201cTurkiston o\u02bblkasini\u201d ma\u02bcmuriy jandarm boshqaruv ishlaridagi xizmatchilariga mo\u02bbljallangandir (\u201cTurkestanskiye vedomosti\u201d 1893 g. 16 (28) iyunya), ya\u02bcni Rus chorizmining mustamlakachilik siyosatini amalga oshirishni osonlashtirish maqsadlariga bo\u02bbysundirilgan bo\u02bblib, ruscha tarjima inglizcha tarjimasidek to\u02bbliq emas, ayrim qismlari to\u02bblig\u02bbicha tushirib qoldirilgan).<\/span><\/p>\n

\u201cAl-Hidoya\u201d boshqa fiqhiy manbalardan mantiqiy va mavzular bo\u02bbyicha tartiblangani bilan farq qiladi. Bu noyob huquqiy qonunlar Marg\u02bbinoniy vafot etganidan keyin ham ming yil davomida o\u02bbz ahamiyatini yo\u02bbqotmagan. Uning ishi olimlar tomonidan chuqur o\u02bbrganilgan va ko\u02bbp marta sharh yozilgan. Chunki unda muhim va dolzarb muayyan hayotiy masalalar hal etilgan bo\u02bblib, hozirgacha amaliy qo\u02bbllanma sifatida foydalanilmoqda.<\/span><\/p>\n

Allomaning ushbu asari asosan O\u02bbrta Osiyoda, keyinroq esa Sharq va G\u02bbarbda keng tarqalgan. Fors, ingliz, rus [28:480] va boshqa tillarga tarjima qilinib, islom fiqhi bo\u02bbyicha ko\u02bbp kitoblarning vujudga kelishida manba bo\u02bblib xizmat qilgan.<\/span><\/p>\n

Mazkur asarning qo\u02bblda yozilgan 200 dan ortiq nusxalari hozirgi paytda jahonning ko\u02bbplab fondlarida saqlanmoqda [25:203-209]. Bu asar o\u02bbsha davr huquqshunosligi va boy tarixga ega bo\u02bblgan ilmiy merosni o\u02bbrganish uchun ma\u02bclumotnoma vazifasini o\u02bbtaydi.<\/span><\/p>\n

Marg\u02bbinoniy \u201cAl-Hidoya\u201dda ko\u02bbpincha avval ikki imom \u2013 Abu Yusuf va Muhammad dalillarini keltirib, so\u02bbng Imom A\u02bczam dalilini yozgan. Agar \u201cAl-Hidoya\u201dda \u201ckitobda aytganki\u201d, deyilsa, Quduriy qasd qilingan bo\u02bbladi.<\/span><\/p>\n

Shayx Akmaluddin fikriga ko\u02bbra, \u201cAl-Hidoya\u201d sohibi bu kitobni o\u02bbn uch yil davomida tasnif qilgan va o\u02bbsha muddatda doimo ro\u02bbza tutib yurgan. Shu bilan birga, ro\u02bbzadorligini birovga bildirmaslikka harakat qilgan. U kishining zuhdi va taqvosi tufayli kitobi hammaga maqbul bo\u02bblgan.<\/span><\/p>\n

Burhoniddin Marg\u02bbinoniy \u201cAl-Hidoya\u201dda ko\u02bbpincha har bir fiqhiy hukmning dalili va ta\u02bclili \u2013 hikmatini yoki qaysi fiqhiy qoidaga binoan chiqarilganini aytib ketgan. Bu esa kitob qiymatini oshirgan. Shu bilan birga, tanqidchilar Imom Marg\u02bbinoniy \u201cAl-Hidoya\u201dda keltirgan hadis va asarlar manbasi va roviysi keltirilmaganini nuqson sifatida zikr qilgan. Bu ta\u02bcnaga qarshi ish olib borgan hanafiy ulamolardan imom Zayla\u02bciy \u201cAl-Hidoya\u201dda keltirilgan har bir rivoyatning manbasi va roviysini topib, \u201cNasbur roya taxriyj ahodisil Hidoya\u201d degan kitob tasnif qilgan. Bu kitob ham \u201cAl-Hidoya\u201d kabi shuhrat topgan.<\/span><\/p>\n

Tadqiqotchilar ushbu kitobga alohida e\u02bctibor bergan. Hozirda ba\u02bczi mamlakatlarda, jumladan, Iroqda \u201cAl-Hidoya\u201dni yod olmagan odam faqih hisoblanmaydi.<\/span><\/p>\n

Olimlar \u201cAl-Hidoya\u201dni turli yo\u02bbllar bilan tadqiq qilgan. \u201cAl-Hidoya\u201dga juda ko\u02bbp sharh yozilgan. Hoji Xalifa \u201cKashfuz zunun\u201dda bu sharhlarning o\u02bbziga yetib kelganlarini besh sahifaga yaqin hajmda sanab o\u02bbtgan. Badruddin Ayniyning \u201cAl-Hidoya\u201dga yozgan \u201cBinoya\u201d nomli sharhini tahqiq qilib, chop etishni yo\u02bblga qo\u02bbygan zamondosh olim Amiyn Solih Sha\u02bcbon kitobning qirq ikkita sharhi ro\u02bbyxatini keltirgan.<\/span><\/p>\n

Shofeiy mazhabi namoyandalari ham \u201cAl-Hidoya\u201d muallifini, ba\u02bczi e\u02bctiborga ega bo\u02bblmagan hadislardan foydalangan, deb tanqid qilgan. Lekin tadqiqotchilar, jumladan, Muhammad Abdulhay Laknaviy bunday yondashuvlarga \u201cMarg\u02bbinoniyning maqomi va ilmidan xabarsizlik sabab bo\u02bblgan\u201d, deb ta\u02bckidlagan. Shayx Muhyiddin Abdulqodir (vaf.775) ibn Muhammad Qurashiy Misriy \u201cAl-Hidoya\u201d kitobida keltirilgan hadislarni taxrij qilib (hadislar matni to\u02bbg\u02bbri va roviylarining ishonarli ekanini isbotlab berib) uni \u201cAl-Inoya bi ma\u02bcrifati ahodisil hidoya\u201d deb atagan.<\/span><\/p>\n

Shuningdek, shayx Alouddin \u201cAl-Kifoya fi ma\u02bcrifati ahodisil hidoya\u201d nomli kitobida va shayx Jamoluddin Abdullo ibn Yusuf Zayla\u02bciy \u201cNasbur roya li ahodisil hidoya\u201d nomli kitobida mazkur hadislarning sahihligini ko\u02bbrsatib bergan. Oxirgi asarni ibn Hajar Asqaloniy qisqartirib, \u201cAd-Diroya fi muntaxab ahodisil hidoya\u201d deb atagan.<\/span><\/p>\n

\u201cAl-Hidoya\u201d asariga o\u02bbz davri va keyingi asr ulamolari tomonidan 50 ga yaqin sharhlar yozilgan. Ayrim olimlar \u201cAl-Hidoya\u201d kitobini muxtasar holga keltirib tartiblab chiqqan.<\/span><\/p>\n

Shuningdek, ba\u02bczi ulamolar \u201cAl-Hidoya\u201d kitobida kelgan hadislarni taxrij qilib, alohida kitob ta\u02bclif etgan. Imom Abu Bakr ibn Ali Homiliy Yamaniy (vaf.769) \u201cAl-Hidoya\u201d kitobining matni \u201cBidoyatul mubtadiy\u201d kitobini nazmiy tarzda yozib, uni \u201cDurarul muhtadiy va zaxrul muqtadiy fi nazmi bidoyatil mubtadiy\u201d deb nomlagan. Abu Bakr ibn Ali Haddod Yamaniy (vaf.800) ushbu nazmiy asarga sharh yozib, uni \u201cSirojuz zolam va badrut tamom sharhid duraril muhtadiy\u201d deb nomlagan.<\/span><\/p>\n

\u201cAl-Hidoya \u2013 sharhu bidoyatil mubtadiy\u201d kitobiga yozilgan ushbu sharh, muxtasar va nazm kitoblari \u201cAl-Hidoya\u201d kitobining mashhur va ko\u02bbpchilik murojaat qiladigan kitob ekaniga dalildir.<\/span><\/p>\n

O\u02bbrta osiyolik faqihlarning har biri o\u02bbz ilmiy uslubi va yashagan davri sharoitiga qarab islom huquqi, ayniqsa, hanafiy mazhabi rivoji yo\u02bblida unutilmas xizmat qilib, o\u02bbzlaridan barhayot asar qoldirgan. Ular orasida Burhoniddin Marg\u02bbinoniy yozgan huquqiy kodeks \u201cAl-Hidoya\u201d ixchamligi, mukammalligi, hanafiy mazhabini boshqa mazhablar bilan qiyosiy uslubda o\u02bbrganib, har tomonlama yoritgani uchun o\u02bbziga xos katta nazariy va amaliy ahamiyat kasb etadi.<\/span><\/p>\n

\u201cAl-Hidoya\u201dning arabcha matni 4 jilddan iborat bo\u02bblib, uning har bir jildi shariat nuqtayi nazaridan ibodat va ijtimoiy hayotdagi turli xil muammolarning huquqiy yechimiga bag\u02bbishlangan [5:460].<\/span><\/p>\n

Birinchi jildi 5 kitobdan iborat bo\u02bblib, tahorat va amaliy ibodatlar namoz, ro\u02bbza, zakot va hajga bag\u02bbishlangan. Bu jild 47 bob va 37 fasldan iborat.<\/span><\/p>\n

Ikkinchi jildga nikoh, emizish, taloq, qullarni ozod qilish, topib olingan bolalar nasabini aniqlash, topib olingan narsa, qochib ketgan qullar, bedarak yo\u02bbqolganlar va yo\u02bbqolgan buyumlar, sherikchilik shartlari, vaqf huquqi kabi masalalar kiritilgan. Bu jild 60 ta bob, 36 ta fasldan tashkil topgan.<\/span><\/p>\n

Uchinchi jild 14 ta kitobni o\u02bbz ichiga oladi. Bular: oldi-sotdi, pul muammolari, kafolat, pulni birovga o\u02bbtkazish, qozi vazifalari, guvohlik, berilgan guvohlikdan qaytish, vakolat, da\u02bcvo, iqror bo\u02bblish, sulh, bir ishda pul bilan sherik bo\u02bblish, pulni saqlashga berish, qarz berish, sovg\u02bba, ijara, muayyan shart asosida cheklangan ozodlik berilgan qullar, voliylik (patronat), majbur qilish, homiylik, qisman ozod bo\u02bblgan qullar va bosqinchilik xususidagi masalalar o\u02bbrin olgan. Bu jildda 36 ta bob, 37 ta fasl mavjud.<\/span><\/p>\n

To\u02bbrtinchi jildda esa, shafoat qilish shartlari, merosni taqsimlash, dehqonchilik hamda bog\u02bbdorchilikka doir shartnomalar, qurbonlikka so\u02bbyiladigan jonliqlar haqida, qurbonlik qilish shartlari, shariatga zid keladigan holatlar haqida, tashlandiq yerlarni o\u02bbzlashtirish xususida, taqiqlangan ichimliklar, ovchilik, garovga berish va olish, jinoyatlar, xun haqi to\u02bblash, vasiyat kabi huquqiy masalalar yoritilgan. Bu jild 23 bob, 38 ta fasldan iborat.<\/span><\/p>\n

\u00a0\u201cAl-Hidoya\u201d muallifi muhim va munozarali masalalarni yoritmoqchi bo\u02bblganda sahobalar, mazhab asoschilari, faqihlar ismi, jug\u02bbrofiy va tarixiy joylar, turli toifa va qabilalar nomini zikr etadi. Abdulhay Laknaviy o\u02bbz muqaddimasida \u201cAl-Hidoya\u201dning birinchi qismida zikr etilgan sahoba va tobein ismlari 50 dan ko\u02bbproq, toifa va urug\u02bblar nomi 12 ta, jug\u02bbrofiy va tarixiy joylar nomi 55 ta ekanini ko\u02bbrsatib, ularning har biri haqida qisqacha ma\u02bclumot berib o\u02bbtgan. U Marg\u02bbinoniy asarida kelgan 90 dan ortiq faqih, imom, mujtahidlar, jumladan, mashhur sahoba va muhaddislar ismini hamda ularga tegishli bo\u02bblgan ma\u02bclumotlarni zikr etadi. Shunga ko\u02bbra, \u201cAl-Hidoya\u201d muallifining ishi qanchalik og\u02bbir va keng qamrovli ekanini tushunish mumkin [6:622].<\/span><\/p>\n

Islom huquqi manbalarini o\u02bbrganishga bag\u02bbishlangan tadqiqotlarda islom huquqi manbalarini asosiy va hosila (qo\u02bbshimcha) manbalarga bo\u02bblish haqidagi fikr keng tarqalgan. Asosiy manbalarga odatda Qur\u02bcon, Muhammad (s.a.v.) sunnati, ijmo va qiyosni ko\u02bbp tadqiqotchilar kiritadi. Qo\u02bbshimcha manbalar sifatida esa, istehson, maslahatul mursala, urf, istis\u02bchob, avval o\u02bbtgan ummatlar shariati, sahobalar yo\u02bbli, qonun, farmon kabilarni kam tadqiqotchilar e\u02bctirof etadi [9:44].<\/span><\/p>\n

Burhoniddin Marg\u02bbinoniy \u201cHidoya\u201d asarining nazariy manbalarini quyidagilar tashkil etadi:<\/span><\/p>\n

    \n
  1. Qur\u02bcon oyatlari.<\/span><\/li>\n
  2. Rasululloh (s.a.v.)dan rivoyat qilingan hadislar.<\/span><\/li>\n
  3. Dastlabki to\u02bbrt xalifa, sahoba va tobeinlar rivoyati.<\/span><\/li>\n
  4. Sunniylikdagi to\u02bbrt mazhab asoschilari Abu Xanifa No\u02bbmon ibn Sobit, Abu Abdulloh Muhammad ibn Idris Shofeiy, Molik ibn Anas, Ahmad ibi Hanbalning asarlari va fiqhiy qarashlari.<\/span><\/li>\n
  5. Abu Hanifaning shogird va safdoshlaridan Abu Yusuf, Muhammad, Zufar va boshqa faqihlar asarlari. Burhoniddin Marg\u02bbinoniy \u201cAl-Hidoya\u201d asarida so\u02bbnggi uch faqih asarlariga havola qiladi. Ular Abu Yusuf (Abu Yusuf Ya\u02bcqub ibn Ibrohim ibn Hubayb fiqh ilmi sohasida mashhur bo\u02bblib, Abu Xanifaning shogirdi, \u201cahli ray\u201d maktabi asoschilaridan bo\u02bblgan. Umrining oxirigacha, ya\u02bcni hijriy 183-yilgacha \u2013 Horun ar-Rashid davrigacha Bag\u02bbdodda qozilar qozisi bo\u02bblgan. Abu Yusuf hanafiy mazhabi bo\u02bbyicha birinchi bo\u02bblib kitob yozgan va ushbu mazhabning tarqalishiga sababchi bo\u02bblgan faqihdir. Uning eng mashhur kitobi \u201cKitob al-xiroj\u201ddir), Imom Muhammad (Muhammad ibn Hasan ibn Vohid Abu Abdulloh Shayboniy. Uning otasi asli shomlik bo\u02bblgan. Muhammad Kufada katta bo\u02bblgan, avval ilmni Molik, Avzoiy, Mus\u02bcar va Sariylardan olgan. So\u02bbng Abu Hanifaga shogird bo\u02bblib, fiqh ilmini o\u02bbrgangan. Grammatika, hisob va Qur\u02bconda mohir bo\u02bblgan. Shofeiy: \u201cMen Muhammaddan bir tuyaga yuk bo\u02bblgudek ilm oldim\u201d, degan. \u201cSharh al-muqaddima\u201dda yozilishicha, Muhammad diniy sohada 990 ta kitob yozgan. Muhammad Anas ibn Molik huzurida uch yil davomida 700 ta hadisni yod olgan. Shogirdlari Abu Hafs Kabir, Ahmad ibn Hafs, Abu Sulaymon Juzjoniy, Muso ibn Kusayr Roziy, Muhammad ibn Samoa va boshqalar. Muhammadning eng mashhur kitoblari katoriga \u201cMabsut\u201d, \u201cJomye\u02bcus sag\u02bbir\u201d, \u201cJomye\u02bcul kabir\u201d, \u201cSiyarus sag\u02bbir\u201d, \u201cZiyodot\u201d, \u201cKitobul osor\u201d kabi asarlari kiradi) va Imom Zufar hisoblanadi (Zufar ibn Huzayl ibn Qays Basriy, hijriy 110-yilda tug\u02bbilib, 158-yili Basrada vafot etgan. Abu Hanifa uni hurmatlab: \u201cZufar meni shogirdlarim orasida qiyosga eng mohiridir\u201d, degan. Hasan ibn Ziyodning aytishicha, \u201cAbu Hanifaning majlislarida eng peshqadam shogird Zufar edi\u201d. Abu Qoimning ta\u02bckidlashicha, Zufar ishonchli, omonatdor kishi edi, Basraga kirganida (akasining merosini olgani) shahar aholisi uni mahkam ushlab olib, shahardan chiqib ketishiga qarshi bo\u02bblgan. Abu Dovud Toyining rivoyat qilishicha, Zufar Abu Yusuf bilan fiqh borasida munozaralar qilgan, uning tili bag\u02bboyat fasohatli, ravon bo\u02bblgan. Ko\u02bbpincha Abu Yusuf ushbu munozaralarda biroz hayajonlanib qolgan. Tarixchi Ibn Hallikon \u201cVafiyotul ayon\u201d asarida yozishicha, Zufar asli Isfahon shahridan bo\u02bblgan. Muhammad ibn Abdulloh Aksoriyning ta\u02bckidlashicha, Zufarga qozilik taklif etilganda qabul qilmay bir qancha muddat berkinib yurgan. Shunda kelib uyini buzib ketishgan. So\u02bbng o\u02bbzi kelib uyini tuzatgan. Yana taklif bo\u02bblgan, Zufar rad etgan, kelib uyini yana vayron qilishgan. Ammo Zufar taklifni qabul qilmagan. Bu yerda qozilik mansabini qabul qilmaslik bu kasbni mas\u02bculiyati katta bo\u02bblganidan edi).<\/span><\/li>\n<\/ol>\n

    \u201cAl-Hidoya\u201d asarining keng ko\u02bblamli nazariy manbalari Marg\u02bbinoniyning keng va ko\u02bbp qirrali iste\u02bcdod hamda ilm egasi ekanini yaqqol ko\u02bbrsatadi.<\/span><\/p>\n

    Burhoniddin Marg\u02bbinoniy \u201cAl-Hidoya\u201d kitobini yozishda o\u02bbziga xos uslub yaratdi. Uning har bir iborasi qisqa va muxtasar, fiqhiy hukmlarni ifodalovchi jumlalarning har biri bir umumiy qoida shaklida beriladi. Uning iboralari mo\u02bbjaz, ya\u02bcni qisqa va sermazmun, so\u02bbzlarining tarkibi puxta, nuqsonsiz bo\u02bblib, sun\u02bciylikdan uzoq, u ko\u02bbp zarurat sezmasa, sinonim so\u02bbzlardan foydalanmaydi. Hashv va zavoidni (kerak bo\u02bblmagan ortiqcha so\u02bbzlarni) ishlatmaydi. Uning yozish uslubi \u201csahli mumtani\u02bc\u201d (oson, sodda, lekin uningdek qilib yozish mumkin emas).<\/span><\/p>\n

    Muallif \u201cAl-Hidoya\u201dni yozishda o\u02bbziga xos bo\u02bblgan qisqa so\u02bbz, istiloh (atama) va ixcham iboralarni ishlatadi. Ushbu iboralar \u201cAl-Hidoya\u201dga yozilgan sharh va hoshiyalarda mualliflari tomonidan belgilab berilgan. Mazkur manbalarga asoslanib, Hoji Xalifa (Kotib Chalabiy), Shayx Abdulhaq Dehlaviy va Abdulhay Laknaviy o\u02bbz asarlarida ularni izohlab o\u02bbtgan. Ulardan ayrimlari quyidagilardan iborat:<\/span><\/p>\n

    Muallif asarda \u201c\u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u201d (Undan Alloh rozi bo\u02bblsin) desa, o\u02bbzini nazarda tutgan. Usmoniylar qozisi Abu Suud aytadi: \u201cAl-Hidoya\u201d sohibi qachon o\u02bbzining so\u02bbzini keltirsa, \u201c\u0642\u0627\u0644 \u0627\u0644\u0639\u0628\u062f \u0627\u0644\u0636\u0639\u064a\u0641 \u0639\u0641\u0627 \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u201d (Zaif banda, Alloh uni afv qilsin, aytadi), iborasini keltirgan. Lekin vafotlaridan so\u02bbng ba\u02bczi shogirdlari bu iborani \u201c\u0642\u0627\u0644 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647\u201d iborasiga o\u02bbzgartirgan\u201d [10:322].<\/span><\/p>\n

    Demak, muallif manmanlik shubhaga kelishidan saqlanish uchun o\u02bbzini birinchi shaxsda zikr qilmagan. Kamtarlik faqih va muhaddislarning doimiy odati bo\u02bblgan.<\/span><\/p>\n

    Faqih o\u02bbzi ixtiyor qilgan mazhab dalillarini eng so\u02bbnggida keltiradi. Yana shunday doimiy odatlardan biri, garchi faqihlarning so\u02bbzlarini keltirganda, ko\u02bbpincha birinchi bo\u02bblib eng kuchli so\u02bbzni keltirsa, ixtilofli so\u02bbzlarga dalil keltirgan vaqtda oxiri keltirilgan dalil oldingisiga javob o\u02bbrnida bo\u02bblishi uchun eng kuchli so\u02bbzning dalilini oxirida keltiradi.<\/span><\/p>\n

    \u0641\u064a \u062f\u064a\u0627\u0631\u0646\u0627 \u2013 (Bizning diyorimizda) deganda, u Movarounnahr shaharlarini nazarda tutadi.<\/span><\/p>\n

    \u0642\u0627\u0644 \u0645\u0634\u0627\u064a\u062e\u0646\u0627 \u00a0\u2013 (Bizning shayxlarimiz, ya\u02bcni ustozlarimiz dedilar)dan murod, u Movarounnahr (Buxoro, Samarqand) olimlarini nazarda tutadi.<\/span><\/p>\n

    Muallif \u201cFiqh\u201d so\u02bbzi bilan, aqliy dalilni ifodalaydi. Masalan,\u0643\u0630\u0627 \u0627\u0644\u0641\u0642\u0647 \u0641\u064a\u0647 ya\u02bcni ushbu masala haqida aqliy dalil quyidagidek… Muallif o\u02bbzini xudbinlikdan saqlash maqsadida \u201cmen\u201d so\u02bbzini o\u02bbz fikrini bildirishda ishlatmagan.<\/span><\/p>\n

    Uning odatlaridan biri shundaki, nazarida ma\u02bcqul ko\u02bbringan mazhab dalilini asar oxirida keltiradi. Qozizoda Rumiy laqabi bilan mashhur bo\u02bblgan Zayniddin Shayx Muhammad Afandi \u201cNatoijul afkor\u201d kitobida yozishicha, muallif turli mavzular uchun dalil keltirish jarayonida eng kuchli dalilni hammasidan oxirida keltiradi. Bundan uning maqsadi oxirgi so\u02bbzni ilgari zikr etilgan matlablar uchun dalil sifatida qo\u02bbllashdir.<\/span><\/p>\n

    Muallif ilgari zikr etilgan oyatga \u201cbimo talavna\u201d (tilovat qilganimizga binoan), hadisga \u201cbimo rovayno\u201d (rivoyat qilganimizga binoan) va ilgari keltirilgan aqliy, mantiqiy dalilga \u201cbimo zakarno\u201d (zikr qilganimizga binoan) degan iboralar bilan ishora qiladi. Shuningdek, u \u201cnass\u201d, ya\u02bcni oyat yo hadis matnida kelgan illat yoki sababni tekshiriladigan masalani isbotlash uchun mantiqiy dalil qilib ishlatadi. U ko\u02bbpincha aqliy dalilni, naqliy dalildan keyin keltiradi. Tug\u02bbilishi mumkin bo\u02bblgan savol yo e\u02bctirozga ega, \u201cfain qiyla kazo, qulna kazo\u201d (agar bunday deyilsa, bunday deb javob beramiz) iborasi bilan javob qaytaradi. U ko\u02bbpincha, avvalo, Abu Hanifa shogirdlari Abu Yusuf va Shayboniyning qarashlarini, so\u02bbngra dalilini keltiradi, undan keyin Abu Hanifaning nazarini zikr etib, uning dalilini shunday izohlab o\u02bbtadi-ki, har ikkalasi uchun javob bo\u02bbladi. Muallifning yozish uslubi, u ishlatgan o\u02bbziga xos ibora va atamalarni yaxshi bilib olish, \u201cAl-Hidoya\u201dni o\u02bbqib, undan foydalanishga katta yordam beradi.<\/span><\/p>\n

    Muallif \u201casl\u201d deb aytsa, bu bilan Imom Muhammadning \u201cMabsut\u201d asarini nazarda tutgan bo\u02bbladi. \u201cMuxtasar\u201d va \u201cKitob\u201d lafzlarini zikr qilganda esa, \u201cMuxtasari Quduriy\u201d asarini nazarda tutadi.<\/span><\/p>\n

    Ko\u02bbrilayotgan masala \u201cQuduriy\u201d yoki \u201cJome\u02bcus sag\u02bbir\u201dning masalasi bo\u02bblsa yoki \u201cAl-Bidoya\u201dda zikr qilingan bo\u02bblsa, \u201c\u0642\u0627\u0644\u201d (aytdi) lafzini zikr qiladi.<\/span><\/p>\n

    Qozi Mahmud Ayniy aytadi: \u201cAl-Hidoya\u201d haqiqatda Muhammadning \u201cJome\u02bcus sag\u02bbir\u201d va Quduriyning \u201cMuxtasarul Quduriy\u201d asarlarining sharhidir\u201d.<\/span><\/p>\n

    \u201cMiftohus saodat\u201dda quyidagicha keltiriladi: \u201cBurhoniddin Marg\u02bbinoniy \u201cHar masalaning avvalida agar u \u201cQuduriy\u201dning yoki \u201cJome\u02bcus sag\u02bbir\u201dning masalasi bo\u02bblsa yoki \u201cBidoya\u201dda zikr qilingan bo\u02bblsa, \u201c\u0642\u0627\u0644\u201d (aytdi) lafzini zikr qiladi. Agar yuqoridagilardan boshqa asarlarda zikr qilingan bo\u02bblsa, \u201c\u0642\u0627\u0644\u201d (aytdi) lafzini zikr qilmaydi\u201d [2:248].<\/span><\/p>\n

    Agar muallif \u201cbu hadis falon ma\u02bcnoda\u201d desa, hadis imomlari tomonidan yakdil xulosaga kelinganiga ishora qiladi. Agar \u201cbiz uni shu ma\u02bcnoda deb hisoblaymiz\u201d, desa, hadis imomlari emas, balki faqihning o\u02bbzi ushbu xulosaga kelganini tushunish mumkin.<\/span><\/p>\n

    Agar \u201cfalonchiga ko\u02bbra\u201d, desa, uning mazhabini nazarda tutgan bo\u02bbladi. \u201cFalonchidan\u201d desa, undan qilingan rivoyat nazarda tutiladi.<\/span><\/p>\n

    \u201cNass\u201d so\u02bbzidan Qur\u02bcon oyatlari yoki hadislarni nazarda tutadi.<\/span><\/p>\n

    \u201cZohir ar-rivoya\u201ddan maqsad Imom Muhammadning olti kitobi, \u201cMabsut\u201d (bu kitob \u201cAsl\u201d deb ham ataladi), \u201cZiyodot\u201d, \u201cJome\u02bcul kabir\u201d, \u201cJome\u02bcus sag\u02bbir\u201d, \u201cSiyarul kabir\u201d va \u201cSiyarus sag\u02bbir\u201d asarlaridir.<\/span><\/p>\n

    \u201cAl-Hidoya\u201dda qiyos so\u02bbzi o\u02bbz joyiga qarab ikki xil ma\u02bcnoda ishlatilgan. Birinchisi, nassda kelmagan masalani nassda kelgan masalaga taqqoslash va unga buning hukmini berish. Ikkinchisi, shariatda joriy bo\u02bblgan umumiy-kulliy qoidalardadir.<\/span><\/p>\n

    \u201cAl-Hidoya\u201d asarida istehson umumiy-kulliy qoidalari tark qilinib, masalaning ko\u02bbpchilik ilg\u02bbamaydigan nozik jihati e\u02bctiborga olingan. Bundan maqsad odamlar uchun osonlik yaratishdir. Bu xususda \u201cUsul al-fiqh\u201d kitobida batafsil ma\u02bclumot mavjud.<\/span><\/p>\n

    \u201cAl-Hidoya\u201d kitobining yana bir xususiyati shundan iboratki, unda \u201cIlmul xilof\u201d orqali belgilab berilgan qoidalar keng ko\u02bblamda nazarda tutiladi. Chunki Marg\u02bbinoniy ushbu fan sohasida ham mutaxassis hisoblangan.<\/span><\/p>\n

    \u201cIlmul xilof\u201d faniga birinchi bo\u02bblib asos solgan alloma Abu Zayd Dabusiy edi [16:26]. Burhoniddin Marg\u02bbinoniy \u201cAl-Hidoya\u201dda huquqiy muammolarni yechish jarayonida faqat asosiy mazhablarga emas, balki zohiriy va avzoiy mazhablariga doir fikr-mulohazalarni ham o\u02bbrni kelganda tekshirib o\u02bbtadi va har biri haqida o\u02bbz nuqtai nazarini bildiradi. Ushbu nuqtai nazardan qaraganda \u201cAl-Hidoya\u201d \u201cIlmul xilof\u201dni keng ko\u02bblamda o\u02bbrganish uchun ham muhim manba hisoblanadi. Ayni holda unga oxirgi davrda yangi bir fan sifatida yuzaga kelgan \u201cqiyosiy huquq\u201dning o\u02bbziga xos bir shakli deb qarash mumkin.<\/span><\/p>\n

    Marg\u02bbinoniy fiqhiy nuqtai nazardan, huquqiy masalalarni izohlash jarayonida, ularning mashru\u02bc (qonuniy) yoki nomashru\u02bc (g\u02bbayriqonuniy) ekanini naqliy dalillardan keyin aqliy dalillar bilan yoritib o\u02bbtadi. Shuning uchun \u201cAl-Hidoya\u201d islom huquqi falsafasi va keyingi davrlarda keng rivojlangan \u201chuquq falsafasi\u201d fanining manbalaridan biri deb qabul qilingan [4:31].<\/span><\/p>\n

    Xulosa o\u02bbrnida shuni aytish mumkinki, Burhoniddin Marg\u02bbinoniyning \u201cAl-Hidoya\u201d asari inson hayotining shaxsiy, ijtimoiy, axloqiy, iqtisodiy, ma\u02bcnaviy, madaniy va boshqa barcha jabhalariga aloqador bo\u02bblgan jihatlarni qamrab olgan va ularni muayyan huquqiy me\u02bcyorlar, qonun va qoidalarda izchillik bilan aks ettirgan mukammal kitobdir. Asarning umumiy hajmi qo\u02bblyozma nusxalarida uning o\u02bblchamiga qarab 500-600 varaqni tashkil etsa, zamonaviy bosma nusxalari 1090 betni tashkil etadi. \u201cAl-Hidoya\u201d asari turdosh asarlardan o\u02bbzining tuzilishi, mavzularning izchil tartibda joylashtirilishi, ta\u02bcbir shakllari va xos bayon uslubi bilan ajralib turadi.<\/span><\/p>\n

    FOYDALANILGAN ADABIYOTLAR<\/strong>:<\/strong><\/span><\/div>\n
    \n
      \n
    1. Abdulhakim Shar\u02bciy Juzjoniy. Islom huquqshunosligi, hanafiy mazhabi va O\u02bbrta Osiyo faqihlari. \u2013 T.: Toshkent islom universiteti nashriyoti, 2002.<\/span><\/li>\n
    2. Ahmad ibn Mustafo Toshkubrizoda. Miftoxus sa\u02bcoda va masobixis siyoda. 11 jildli. \u2013 Qohira: Dor al-kutub al-hadisiya, 1995. \u2013 J. 9.<\/span><\/li>\n
    3. Bartold V.V. Istoriya Turkestana \/\/ Bartold V.V. Sob.soch. v 9 t. T. II. Ch.I. \u2013 M., 1963.<\/span><\/li>\n
    4. Burhoniddin Marg\u02bbinoniy. Al-Hidoya sharh bidoyatil mubtadi. Ibodat qismi. Birinchi jild. \/ Tarjima va mualliflari: A.Qambarov, A.Ikromjonov va I.Bekmirzayev. \u2013 T.: Hilol-nashr,<\/span><\/li>\n
    5. Burhoniddin Marg\u02bbinoniy. Al-Hidoya sharhi bidoyatil mubtadiy. \u2013 Makka: Mustafo Ahmad Boz, 1994. \u2013 J. 1-2.<\/span><\/li>\n
    6. Burhoniddin Marg\u02bbinoniy. Al-Hidoya sharhi bidoyatil mubtadiy. \u2013 Makka: Mustafo Ahmad Boz, 1994. \u2013 3-4.<\/span><\/li>\n
    7. Jo\u02bbzjoniy A.Sh., Yusupova N.J. Burhoniddin Marg\u02bbinoniy: hayoti va ilmiy merosi. \u2013 T.: Akademiya, 2007.<\/span><\/li>\n
    8. Zaynuddin Qosim ibn Qutlubg\u02bbo. Tojut tarojim fit tabaqotil hanafiya. \u2013 Bag\u02bbdod: Matba\u02bcul \u02bconiy, 1962.<\/span><\/li>\n
    9. Zuhayliy Vahba. Al\u00adfiqhul islomiy va adillatuh. 8\u00adjild. \u2013 Bayrut.: Dor al\u00adkutub al\u00adilmiya, 1984.<\/span><\/li>\n<\/ol>\n<\/div>\n
        \n
      1. \n
        Kavakci Y.Z. XI ve XII asirlarda Karahalilar devrinde ma vara\u02bb al-Nahr islom hukukculari. \u2013 Ankara: Sevinc matbaasi, 1976. \u2013 XXIV.<\/span><\/div>\n<\/li>\n
      2. \n
        Manno Qatton. (Mabohis fi ulum il Qur\u02bcan). \u2013 Bayrut, 1980; Vasilyev A. Ucheniye Korana i Muxammedanskogo predaniya o boge i predopredeleni \u2013 Kazan, 1987. \u2013 S.7; Musulmanskoye pravo \/ Pervod s fransuzskogo S.I.Volka. Pod red. i s predis. Ye.A.Belyayeva. \u2013 M., 1959. \u2013 S.19; Syukiyainnen L.R. Musulmanskoye pravo (struktura i osnovn\u044bye institut\u044b). \u2013 M.: Institut gosudarstva i pravo AN SSSR, 1981.<\/span><\/div>\n<\/li>\n
      3. \n
        Mahmud Afandi Hamzoviy. Misbohud diroya fi istilohil Hidoya. \u2013 Damashq: Maorif, 1303.<\/span><\/div>\n<\/li>\n
      4. \n
        Mahmud ibn Sulaymon Kafaviy. Muntahab a\u02bclomul axyor fit-tabaqot hanafiy al-muxtor\u201d. \u2013 T.: O\u02bbzbekiston Respublikasi Fanlar Akademiyasi Abu Rayhon Beruniy nomidagi Sharqshunoslik instituti Qo\u02bblyozmalar fondi \/\/ Qo\u02bblyozma \u2116 91. \u2013 B. 98 b, 155 a.<\/span><\/div>\n<\/li>\n
      5. \n
        Mahmud Hasaniy. Al-Marg\u02bbinoniyning \u201cAl-Hidoya\u201d asari va unga yozilgan sharhlar. \u2013 T.: A.Qodiriy nomidagi xalq merosi nashriyoti, 2000.<\/span><\/div>\n<\/li>\n
      6. \n
        Ma\u02bcnaviyat yulduzlari: (Markaziy Osiyolik mashhur siymolar, allomalar, adiblar) \/\/ To\u02bbplovchi va mas\u02bcul muharrir: M.M.Xayrullayev. \/ \u2013 T.: A.Qodiriy nomidagi xalq merosi nashriyoti., 2001. \u2013 B. 144; Islom huquqshunosligi (Fiqh): o\u02bbquv qo\u02bbllanma. \/ J.Toshqulov va boshq. \u2013 T.: \u201cToshkent islom universiteti\u201d nashriyot-matbaa birlashmasi, 2014. \u2013 B. 161; Hanafiy fiqhi tarixi, manbalari va istilohlari. (fiqh fanidan o\u02bbquv qo\u02bbllanma) \/ H.Aminov va boshq. \u2013 T.: Movarounnahr, 2017. \u2013 B. 179.<\/span><\/div>\n<\/li>\n
      7. \n
        Mo\u02bbminov A.Q. Hanafiy ulamolarining markaziy Movarounnahr shaharlari hayotida tutgan o\u02bbrni va roli (II-VII\/VIII-XIII asrlar). Tarix fan. dokt. dis. avtoref. \u2013 T.: TIU, 2003.<\/span><\/div>\n<\/li>\n
      8. \n
        Mustafo ibn Abdulloh Rumiy. Al-hadis hanafiy ash-shahir bi Hoji Xalifa. Kashfuz zunun \u02bcan asmo\u02bcul kutub val- 2 jildli. \u2013 Makka: Maktabatul faylasaliya, 1981. J. 2.<\/span><\/div>\n<\/li>\n
      9. \n
        Muhammad Abdulhay Laknaviy. Al-Favoid al-bahiya fi tarojim al-hanafiya \/ Ahmad az-Za\u02bcbiy tahriri ostida. 1-nashri. \u2013 Bayrut: Dorul Arqam ibn al-Arqam, 1418\/1998.<\/span><\/div>\n<\/li>\n
      10. \n
        Muhammad Abdulhay Laknaviy. Al-Favoidul bahiya fi tarojimul hanafiya \/ Sayyid Muhammad Badruddin tahriri ostida. 1-nashri. \u2013 Qohira: Matbaatus saodat, 1324\/1906.<\/span><\/div>\n<\/li>\n
      11. \n
        Axboru Abiy Hanifata va as\u02bchobuhu. \u2013 S.10; Makkiy. Manoqibu Abiy Hanifata.<\/span><\/div>\n<\/li>\n
      12. \n
        Xayruddin Zirikliy. Al-A\u02bclom: Qomus tarojim li shuhurir rijol van niso minal arab val mustashriqin. 10 jildli. \u2013 Qohira: Dorul ilm lil malayin, 1998. \u2013 J.2.<\/span><\/div>\n<\/li>\n
      13. \n
        O\u02bbzR FA Abu RAyhon Beruniy nomidagi Sharqshunoslik instituti qo\u02bblyozmalar fondi. Inv. \u2116 2929, 214.<\/span><\/div>\n<\/li>\n
      14. \n
        O\u02bbzR FA SHI Qo\u02bblyozmalar xazinasi, inv. \u2116 4624, \u2116 5748.<\/span><\/div>\n<\/li>\n
      15. \n
        Qoriyev O. Al-Marg\u02bbinoniy \u2013 mashhur fiqhshunos. \u2013 T.: A.Qodiriy nomidagi xalq merosi nashriyoti, 2000. \u2013 B. 20; L\u044bkoshin N.S. Avtor Xidai \/\/ Turkestanskiye vedemosti. 1907. \u2116 106. \u2013 S. 64.<\/span><\/div>\n<\/li>\n
      16. \n
        Qoriyev O.A. Farg\u02bbona fiqh maktabi va Burhoniddin al-Marg\u02bbinoniy. \u2013 T.: Fan, 2009.<\/span><\/div>\n<\/li>\n
      17. \n
        Qoriyev O. Al-Marg\u02bbinoniy \u2013 mashhur fiqhshunos. \u2013 T.: A.Qodiriy nomidagi xalq merosi nashriyoti, 2000.<\/span><\/div>\n<\/li>\n
      18. \n
        Hanafiy fiqhi tarixi, manbalari va istilohlari. (fiqh fanidan o\u02bbquv qo\u02bbllanma) \/ H.Aminov va boshq. \u2013 T.: Movarounnahr, 2017.<\/span><\/div>\n<\/li>\n
      19. \n
        Kommentarii musulmanskogo pravo. Otv. Red. i avt. Vstup. Stati i kommentariy A.Saidov. \u2013 T.: Uzbekistan, 1994.<\/span><\/div>\n<\/li>\n<\/ol>\n
        BOBIRMIRZO BOTIROV,<\/span><\/strong><\/div>\n
        Oriental universiteti Tarix kafedrasi stajyor-o\u02bbqituvchisi, tadqiqotchi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

        Manbalarda Burhoniddin (Burhoniddin val milla \u2013 din va musulmonlarning dalili, isboti. O\u02bbrta asrlarda islomiy ilmlarda yuksak darajaga erishgan allomalarni shunday nom bilan atashgan) Marg\u02bbinoniyning to\u02bbliq ismi Ali ibn Abu Bakr ibn Abduljalil Farg\u02bboniy Roshidoniy Marg\u02bbinoniy sifatida keltiriladi. Uning nisbasidan olimning hozirgi Farg\u02bbona viloyatining Rishton\u00a0 tumanida tavallud topganini ko\u02bbrish mumkin. XIX asr oxirida yashab o\u02bbtgan hanafiy …<\/p>\n","protected":false},"author":1,"featured_media":43693,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nBURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI\" \/>\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=43692&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=43692&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=\"2025-07-10T04:38:14+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-07-09T17:40:53+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/07\/hidoya1007.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"443\" \/>\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=\"22 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=43692&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=43692&lang=oz\",\"name\":\"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"isPartOf\":{\"@id\":\"https:\/\/bukhari.uz\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/bukhari.uz\/?p=43692&lang=oz#primaryimage\"},\"image\":{\"@id\":\"https:\/\/bukhari.uz\/?p=43692&lang=oz#primaryimage\"},\"thumbnailUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/07\/hidoya1007.jpg\",\"datePublished\":\"2025-07-10T04:38:14+00:00\",\"dateModified\":\"2025-07-09T17:40:53+00:00\",\"author\":{\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\"},\"description\":\"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI\",\"breadcrumb\":{\"@id\":\"https:\/\/bukhari.uz\/?p=43692&lang=oz#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/bukhari.uz\/?p=43692&lang=oz\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/bukhari.uz\/?p=43692&lang=oz#primaryimage\",\"url\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/07\/hidoya1007.jpg\",\"contentUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/07\/hidoya1007.jpg\",\"width\":660,\"height\":443},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/bukhari.uz\/?p=43692&lang=oz#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/bukhari.uz\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/bukhari.uz\/#website\",\"url\":\"https:\/\/bukhari.uz\/\",\"name\":\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"description\":\"bukhari.uz\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/bukhari.uz\/?s={search_term_string}\"},\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"en-US\"},{\"@type\":\"Person\",\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\",\"name\":\"Markaz\",\"sameAs\":[\"https:\/\/www.bukhari.uz\/\"],\"url\":\"https:\/\/bukhari.uz\/?author=1\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","description":"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/bukhari.uz\/?p=43692&lang=oz","og_locale":"en_US","og_type":"article","og_title":"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","og_description":"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI","og_url":"https:\/\/bukhari.uz\/?p=43692&lang=oz","og_site_name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","article_publisher":"https:\/\/www.facebook.com\/bukharicenter\/","article_published_time":"2025-07-10T04:38:14+00:00","article_modified_time":"2025-07-09T17:40:53+00:00","og_image":[{"width":660,"height":443,"url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/07\/hidoya1007.jpg","type":"image\/jpeg"}],"author":"Markaz","twitter_card":"summary_large_image","twitter_creator":"@www_bukhari_uz","twitter_site":"@www_bukhari_uz","twitter_misc":{"Written by":"Markaz","Est. reading time":"22 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/bukhari.uz\/?p=43692&lang=oz","url":"https:\/\/bukhari.uz\/?p=43692&lang=oz","name":"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","isPartOf":{"@id":"https:\/\/bukhari.uz\/#website"},"primaryImageOfPage":{"@id":"https:\/\/bukhari.uz\/?p=43692&lang=oz#primaryimage"},"image":{"@id":"https:\/\/bukhari.uz\/?p=43692&lang=oz#primaryimage"},"thumbnailUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/07\/hidoya1007.jpg","datePublished":"2025-07-10T04:38:14+00:00","dateModified":"2025-07-09T17:40:53+00:00","author":{"@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c"},"description":"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI","breadcrumb":{"@id":"https:\/\/bukhari.uz\/?p=43692&lang=oz#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/bukhari.uz\/?p=43692&lang=oz"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/bukhari.uz\/?p=43692&lang=oz#primaryimage","url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/07\/hidoya1007.jpg","contentUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/07\/hidoya1007.jpg","width":660,"height":443},{"@type":"BreadcrumbList","@id":"https:\/\/bukhari.uz\/?p=43692&lang=oz#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/bukhari.uz\/"},{"@type":"ListItem","position":2,"name":"BURHONIDDIN MARG\u02bbINONIY HAYOTI VA \u201cAL-HIDOYA\u201d ASARINING TARIXIY AHAMIYATI"}]},{"@type":"WebSite","@id":"https:\/\/bukhari.uz\/#website","url":"https:\/\/bukhari.uz\/","name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","description":"bukhari.uz","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/bukhari.uz\/?s={search_term_string}"},"query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"Person","@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c","name":"Markaz","sameAs":["https:\/\/www.bukhari.uz\/"],"url":"https:\/\/bukhari.uz\/?author=1"}]}},"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/43692"}],"collection":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=43692"}],"version-history":[{"count":1,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/43692\/revisions"}],"predecessor-version":[{"id":43694,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/43692\/revisions\/43694"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/43693"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=43692"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=43692"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=43692"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}