{"id":46079,"date":"2025-10-22T10:30:44","date_gmt":"2025-10-22T05:30:44","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=46079"},"modified":"2025-10-22T10:30:44","modified_gmt":"2025-10-22T05:30:44","slug":"abu-bakr-muhammad-ibn-abu-is%ca%bchoq-al-gulobodiy-va-hadis-mohiyati","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=46079&lang=oz","title":{"rendered":"ABU BAKR MUHAMMAD IBN ABU IS\u02bcHOQ AL-GULOBODIY VA HADIS MOHIYATI"},"content":{"rendered":"

Buxorolik olim Abu Bakr Muhammad ibn Abu Is\u02bchoq al-Gulobodiy taxminan 310-320\/923-933-yillar orasida tug\u02bbilgan. Dorimiy (vaf. 255\/869), Buxoriy (vaf. 256\/870), Hokim at-Termiziy (vaf. 279\/892), Hakim at-Termiziy (vaf. 320\/932), Moturidiy (vaf. 333\/944), Dabusiy (vaf. 430\/1039), Abdulxoliq G\u02bbijduvoniy (vaf. 575\/1179 yoki 617\/1220), Buhouddin Naqshband (vaf. 791\/1389) kabi olim va mutasavviflarni tarbiyalagan, irfon bulog\u02bbi, islomiy bilimlarning haqiqiy talabgorlari bo\u02bblgan O\u02bbzbekistonda tug\u02bbilib, voyaga yetgan Gulobodiy asosan hadis va tasavvuf ilmi bilan shug\u02bbullangan, nomi ilk hadis shorihlaridan biri sifatida tarixda qolgan. Olimning ilmiy salohiyati va ijodiy g\u02bboyalariga baho berish uchun bugungi kungacha yetib kelgan ikki asari: \u201cAt-Ta\u02bcarruf\u201d va \u201cBahr al-Favaid\u201dga qarash yetarlidir.<\/span><\/p>\n

Arab va ajam olimlari Gulobodiyning tug\u02bbilgan joyini Kaloboz deb atashadi. 506\/1113-yilda Marvda tug\u02bbilib, 562\/1166-yilda o\u02bbsha yerda vafot etgan Sam\u02bconiy [13] ikkita Kaloboz mahallasini tilga olgan. Ulardan biri Buxoroning eng baland hududida joylashgan, ko\u02bbplab allomalar yetishib chiqqan maskandir. Ikkinchisi esa Nishopur mahallalaridan biridir. Sam\u02bconiy Nishopurdagi Kaloboz haqida \u201cMenimcha, bu mahallaning nomi \u201ckof\u201d harfining zammasi bilan Kuloboz bo\u02bblishi kerak\u201d, degan va yana mahalla nomining Juloboz sifatida talaffuz etilishiga ham ishora qilgan [10: 115-116]. Xuddi shu ma\u02bclumotni Yoqut al-Hamaviy (vaf. 626\/1229) ham takrorlaydi [12]. 2024-yili avgust oyida Buxoroga qilgan safarimiz hamda bizga mezbonlik qilgan Muhammadjon yordamida olib borgan izlanishimizda Abu Bakr Muhammad ibn Abu Is\u02bchoq al-Gulobodiyning madrasasi va qabri o\u02bbrnini topdik. Bu mahalla bugun ham Gulobod deb ataladi va Sam\u02bconiy aytganidek, eski Buxoroning o\u02bbrtasiga yaqin joyda, biroz balandlikda joylashgan.<\/span><\/p>\n

Quyida Gulobodiy hadis eshitgan ustozlardan ba\u02bczilarining nomini keltiramiz:<\/span><\/p>\n

Saraxs masjidi imomi Abul Fazl Alu ibn Hasan ibn Ahmad, Abu Muhammad Ahmad ibn Muhammad as-Sarhiy, Muhammad ibn Nuaym as-Samarqandiy, Muhammad ibn Ahmad al-Bag\u02bbdodiy, Abu Abdulloh Muhammad ibn Ali ibn Husayn al-Balxiy, Abu Homid Ahmad ibn Muhammad ibn Abdulloh as-Soig\u02bb an-Naysoburiy;<\/span><\/p>\n

Rayda Abu Bakr Muhammad ibn Mehrovahy ar-Roziy, Abdulaziz ibn Muhammad ibn al-Marzuboniy, Abul Hasan Muhammad Umar al-Bujayriy, Muhammad ibn Abdulloh ibn Yusuf al-Ummoniy, Ismat ibn Mahmud ibn Idris al-Baykandiy, Ahmad ibn Abdulloh al-Hiraviy, Ahmad ibn Abdulloh ibn Muhammad al-Bag\u02bbaviy, Muhammad ibn Muhammad al-Azhariy;<\/span><\/p>\n

Doru Bakkorda Abu Nasr Muhammad ibn Hamduya.<\/span><\/p>\n

Bu nomlardan kelib chiqib aytishimiz mumkin-ki, u o\u02bbzining ona shahri Buxorodan tashqari Samarqand, Xuroson, Marv, Saraxs, Bag\u02bbdod, Kufa, Misr kabi hadis markazlariga sayohat qilgan. \u201cBahr al-Favoit\u201dga asoslanib aytadigan bo\u02bblsak, hadis rivoyat qilgan ustozlari soni yuzga yaqindir.\u00a0 Bilol Saklan va Fikrat Karapinar tadqiqotlarida Gulobodiyning yuzga yaqin ustozlari ismini zikr etgan [2].<\/span><\/p>\n

Qizi Ummul Qosim, Shamsulaimma Kardariy, Muhammad ibn Ali Abun Nasr, Ahmad ibn Ali al-Isbahoniy al-Maymarg\u02bbiy, Hofizuddin al-Kabir al-Buxoriy, Abu Tohir Ibrohim ibn Ahmad al-Mustamliy va Shayx Abu Muhammad Abdulaziz ibn Muhammad Abdulloh ibn al-Husayn al-Kotib \u201cMa\u02bcon al-Axbor\u201dning roviylaridir (bu shaxs asarni Buxoroda Darb al-Hadid degan joyda hijriy 375-yilda tinglagan). Imom Abul Hasan Ali ibn Ahmad at-Tamimiy va Abu Is\u02bchoq Ibrohim ibn Is\u02bchoq \u201cMa\u02bcon al-Ahbor\u201dni Gulobodiyning shaxsan o\u02bbzidan rivoyat qilgan talabalaridandir [4: 143-144]. Bulardan tashqari uning dars halqasiga qatnashgan yoki tasavvuf tarbiyasini olgan ko\u02bbplab shogirdlari bo\u02bblgan.\u00a0<\/span><\/p>\n

Gulobodiyning turli manbalarda qayd etilgan, ammo bugungi kungacha yetib kelmagan asarlari quyidagilardir:<\/span><\/p>\n

    \n
  1. \u201cKitab al-arbain fil hadis\u201d.<\/span><\/li>\n
  2. \u201cAl-Ashfo val avtor\u201d.<\/span><\/li>\n
  3. \u201cAmoliy fil hadis\u201d yoki \u201cAmoliy Abu Bakr\u201d.<\/span><\/li>\n
  4. \u201cHusn at-tasarruf fi sharh at-ta\u02bcarruf\u201d.<\/span><\/li>\n
  5. \u201cFasl al-xitob\u201d.<\/span><\/li>\n
  6. \u201cMuaddil as-Salot\u201d [1:54].<\/span><\/li>\n
  7. \u201cSharhu g\u02bbarib al-ahadis\u201d.<\/span><\/li>\n
  8. \u201cMaqolot as-sufiya\u201d.<\/span><\/li>\n
  9. \u201cFaqirlikning sharafi haqidagi turli xabar va asarlarni o\u02bbz ichiga olgan mustaqil kitob\u201d [3:18-19].<\/span><\/li>\n<\/ol>\n

    Mualliflar Gulobodiyning vafoti haqida turli tarixlarni ko\u02bbrsatgan. Allomaning tasavvufiy qarashlaridan ta\u02bcsirlangan va asarida undan ko\u02bbplab iqtibos keltirgan Xoja Muhammad Porso (vaf. 822\/1420) vafot etgan yilini 380\/990 deb ko\u02bbrsatgan, shu yili jumodul avval oyining 24, 25 yoki 29-sanasiga to\u02bbg\u02bbri kelgan juma kuni Buxoroda vafot etgani, qabri ham mashhur bo\u02bblib, ziyorat etilishini aytgan. Muhammad Porso madrasasi Gulobodiyning hozirda saqlanib qolmagan, qabri ro\u02bbparasida bo\u02bblgan madrasasidan 200 metrlar uzoqlikda joylashgan. Ular orasida to\u02bbrt yarim asrlik vaqt farqi bo\u02bblsa-da, Gulobodiy madrasasi Xoja Porso davrida ham faoliyat ko\u02bbrsatgan va Buxoroning yirik madrasalaridan biri hisoblangan. Xo\u02bbja Porso aytgan vafot tarixi juma kuni bo\u02bblganini inobatga olsak, sana o\u02bbzgartirish dasturi faqat 382-yil jumodul avval oyining 25 kuni va 384-yil jumodul avval oyining 24 kuni jumaga to\u02bbg\u02bbri kelishini ko\u02bbrsatadi. Kotib Chalabiy, Umar Rizo Kahhola va Kattoniy Gulobodiyning vafotini 380\/990 deb aytgan bo\u02bblsa, Ismoil Posho 384\/994 deb ko\u02bbrsatgan. Bu holda Xoja Porso aytganlariga eng mos keladigan sana 382 yoki 384-yildir [9].<\/span><\/p>\n

    Gulobodiy va tasavvuf.<\/strong> Gulobodiy tasavvufni Mansur Hallojning (vaf. 309\/922) shogirdi va izdoshi Foris ibn Isodan (vaf. 335\/947) o\u02bbrgangan. Aytishimiz mumkin-ki, olim \u201cAt-Ta\u02bcarruf\u201d asarini so\u02bbfiylar orasida paydo bo\u02bblgan bid\u02bcatlarni yo\u02bbq qilish, salaflar tasavvufining buzilgan tushunchalarini ochib berish maqsadida yozgan [7].<\/span><\/p>\n

    Abu Nasr Sarroj at-Tusiy (378\/988) \u201cHozirgi kunda tasavvufga qiziquvchilar ko\u02bbpaydi, tasavvufdan uzoq turib, o\u02bbzini so\u02bbfiy qilib ko\u02bbrsatadiganlar soni ortdi\u201d, deb zorlangan. Xuddi shu shikoyatlarni mashhur so\u02bbfiylar Qushayriy (vaf. 465\/1072) va Hujviriy (vaf. 470\/1077) ham bildirgan. (Sarroj. Luma\u02bc, 19 (Misr, 1960). Muhosibiy, Sarroj, Hujviriy va Qushayriy kabi tasavvuf tarixining ilk manbalarini taqdim etgan mualliflar shariatdan tashqaridagi soxta so\u02bbfilardan va tasavvufiy oqimlardan qat\u02bciy tarzda, davomli shikoyat qilib kelgan [11:12-13].<\/span><\/p>\n

    Gulobodiy taklif qilgan tasavvuf tushunchasidagi eng muhim masala Allohni bir deb bilish va hamma ishni Alloh roziligi uchun qilishdir. Yana uning tasavvuf yo\u02bbli go\u02bbzal axloq, nafsni tarbiyalash, Allohni ko\u02bbp zikr qilish, yaxshi amallarni ko\u02bbpaytirish, taqvo, ya\u02bcni Allohning amriga rioya qilish, kishilarni yaxshilikka buyurib, yomonlikdan qaytarish, boshqalarning kamchiligiga ko\u02bbz yumish,\u00a0 boshiga tushgan va sodir bo\u02bbladigan hamma narsani Allohdan deb bilish, sabr qilish, g\u02bbazablanmaslik, samimiylik, rozilik, sevgi va hokazo qadriyatlarga asoslanadi.<\/span><\/p>\n

    Gulobodiyning tasavvuf tushunchasi falsafadan xoli, Qur\u02bcon va sunnatda dalil bo\u02bblmagan talqinlardan imkoni boricha uzoqroq turadi. Olimga ko\u02bbra, tasavvuf Qur\u02bcon va sunnatga muvofiq talqin qilinishi kerak. U hadislarni sharhlar ekan, mustahkam va samimiy e\u02bctiqodni, Allohning rizoligiga muvofiq, yaxshi niyatga asoslangan hayot tarzini tavsiya qiladi. \u201cBahr al-favoid\u201ddagi hadislarni tanlashda odamlar o\u02bbrtasida ixtilofga sabab bo\u02bbladigan rivoyatlarni sharhlaydi, qalblarni birlashtirishga urinadi, yuzaga kelishi mumkin bo\u02bblgan muammolarni hadislar yordamida talqin qilib, hayotga ijobiy tarafdan qarashni o\u02bbrgatadi. Boylik va kuch insonga berishi mumkin bo\u02bblgan manmanlik, shafqatsizlik kabi yomon xislatlarni, odamlar duch keladigan qashshoqlik va shu singari boshqa muammolarni mahorat bilan talqin qiladiki, uning nasihatlarini o\u02bbrganib, hayotga tatbiq etgan kishi bugungi kunning eng katta muammolaridan bo\u02bblgan tushkunlik va psixologik qiyinchiliklarni, mutaxassisga muhtoj bo\u02bblmasdan, o\u02bbz aqli va irodasi bilan yenga oladi. Shu jihatdan uning\u00a0 hadislarni sharhlash hamda tasavvufni talqin qilish qobiliyati hadis va hayot haqiqatlarini\u00a0 juda yaxshi tushunib yetganidan dalolat beradi. Zero, bir hadisni izohlashda hayotiy misollar asosida tavsiyalar berish hadis ilmida eng muhim nuqtalardan biridir.<\/span><\/p>\n

    Zohiriy va botiniy ilm.<\/strong> Gulobodiyning fikricha, zohiriy va botiniy ilm bir-biridan mutlaqo farq qiladigan ilmlar hisoblanmaydi. Shu jihatdan botiniy ilm o\u02bbqib-o\u02bbrganmasdan, kashf yo\u02bbli bilan erishilgan va faqat qalb ko\u02bbzi ochiq kishilarga ma\u02bclum bo\u02bblgan, boshqacha aytganda, Alloh taolo tomonidan ma\u02bclum bir ma\u02bcnaviy darajaga yetgan kishilarning qalbiga ularning mehnatisiz joylangan maxsus ilm emas. Kashf \u2013 bu ilm bilan anglay olinmagan tushunchani (haqiqiy ma\u02bcnoni) Alloh tarafidan qalbni nurlantirish suratida kishining qalbida yaratishidir [8]. Ushbu ta\u02bcrifga ko\u02bbra, zohiriy bilim o\u02bbqish orqali hosil qilinadi. Botiniy ilm zohiriy ilmning talqini, uning haqiqiy ma\u02bcnosidir. Bunga erishish yo\u02bbli bilganlariga amal qilishdir. Gulobodiy \u201cAlloh taolo bilganlariga amal qilgan kishiga bilmaganlarini o\u02bbrgatadi\u201d rivoyatida nazarda tutilgan maxsus ilm faqat \u201cilmi dirosat\u201d yoki \u201cilmi iktisob\u201d, ya\u02bcni o\u02bbqib-o\u02bbrganish natijasida olingan ilmga amal qilgan insongagina berilishini aytadi [8]. Bunga ko\u02bbra, ilmlimi yoki ilmsiz, har bir musulmonning qalbiga kelgan tuyg\u02bbular kashf bo\u02bblolmaydi. Kashf sohibi qalbdagi tuyg\u02bbular islomning asos me\u02bcyorlariga mos kelib-kelmaganini ajrata oladigan miqdorda shar\u02bciy ilmga ega bo\u02bblishi kerak.<\/span><\/p>\n

    Hadis mohiyati.<\/strong> Hadisning sahihligini aniqlash va Payg\u02bbambar sollallohu alayhi vasallamning bu hadis bilan nimani nazarda tutganlarini anglash hadisshunoslikning ikki asosiy maqsadidir. Shuni ishonch bilan ayta olamizki, hadis ilmiga oid barcha kitoblarning mushtarak g\u02bboyasi mana shu ikki maqsadda birlashadi. Olimlar bu ikki maqsadni to\u02bbg\u02bbri amalga oshirish uchun ko\u02bbp sa\u02bcy-harakat qildi, uslublar ishlab chiqib, qancha ardoqlasak arziydigan o\u02bblmas asarlar yozib qoldirdi. Biz bu yerda mazkur kitob va uslublar haqida so\u02bbz yuritmoqchi emasmiz. Qisman to\u02bbxtaladigan mavzumiz \u201cHadisning mohiyati\u201d tushunchasi va Gulobodiyning hadis sharhlarida bu tushunchani qanchalik yoritib bera olgani haqida bo\u02bbladi. Bu mavzuni yanada chuqurroq o\u02bbrganish uchun kelajakda alohida maqola yozish maqsadlarimizdan biridir.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n

    Bu tushuncha zehnimga ilk bor kelganda \u201cHadis qissasi\u201d yoki \u201cHadis tili\u201d deb nomlashni o\u02bbylagandim. Fikrimni o\u02bbrtoqlashib, maslahat so\u02bbragan ba\u02bczi do\u02bbstlarim qissa so\u02bbzi ko\u02bbproq asli bo\u02bblmagan voqea uchun ishlatilishi, hadis sohasida ishlatilsa to\u02bbqima hadis tushunchasini uyg\u02bbotishini aytib, tanqid qildi. Shundan so\u02bbng men \u201cHadisning mohiyati\u201d deyishni ma\u02bcqul topdim. Shia muhaddis Shayx Saduq \u201cMan la yahduruhul faqih\u201d kitobiga \u201cMan la yahduruhut tabib\u201d degan kitobdan ilhomlanib nom qo\u02bbyganini aytgan. Bu esa o\u02bbz navbatida menga \u201cHadisning mohiyati\u201d nomini tanlashimga ilhom berganini aytishim mumkin. Bu nomni iste\u02bcmolda qo\u02bbllanilgan hamda ilohiyotdan tashqaridagi sohaga taalluqli bo\u02bblgan \u201cKasallik tarixi\u201d iborasi ta\u02bcsirida tanlagan bo\u02bbldik. \u201cHadisning mohiyati\u201d tushunchasidan kelib chiqib, hadisning sahih bo\u02bblishi muhim bo\u02bblsa-da, uning zaifligi butunlay rad etishga sabab bo\u02bblmaydi. Chunki hadis olimlari hukmdan tashqari masalalarda hadisning barcha shartlariga javob berishi emas, zaif bo\u02bblsa-da, Islom ruhiga, ya\u02bcni Qur\u02bcon va sunnatga uyg\u02bbun bo\u02bblishiga e\u02bctibor qaratgan.<\/span><\/p>\n

    \u201cHadisning mohiyatini\u201dni o\u02bbrtaga chiqarish uchun matnni o\u02bbzgartirmagan holda ehtimoliy ssenariylar tuzish va masalaning mohiyatiga qarash lozim bo\u02bbladi. Shu bilan birga rivoyat yoki voqeaning sahihligini aniqlashda Qur\u02bcon va sunnat o\u02bbrtasidagi bog\u02bbliqlikni ham e\u02bctibordan qochirmaslik zarur. Masalan,\u00a0\u00a0 Payg\u02bbambar sollallohu alayhi vasallamning Qur\u02bcon hukmiga teskari ishlari bo\u02bblishi mumkin emas. Shu sababli Qur\u02bconga zid hisoblangan so\u02bbz yoki xatti-harakatning mantiqiy izohi bo\u02bblmasa, kimga tegishli bo\u02bblishidan qat\u02bci nazar, talqin qilishning hojati yo\u02bbq. Biroq Qur\u02bconga xos bir izoh yoki shunga o\u02bbxshash harakatni amalga oshirish Kalomi sharifga zidlik hisoblanmaydi.<\/span><\/p>\n

    \u201cHadisning mohiyati\u201dga ko\u02bbra rivoyatning faqat matnini asos qilib olish o\u02bbrniga, sabab-natija bog\u02bblami doirasida uning asl mag\u02bbzini uqish muhimdir. Afg\u02bbonistonlik bir shogirdim o\u02bbz yurtida ustidagi shim bilan juma namozini o\u02bbqib bergani va namozdan keyin shaharning taniqli olimlaridan biri tomonidan qattiq tanqid qilinganini aytgandi. Mazkur olimning fikricha, shogirdim yerga tegadigan darajada uzun shim kiygan va bu Payg\u02bbambarimizning hadislari bilan qaytarilgan holatdir. Vaholanki, shogirdim kiygan kiyim hammanikiga o\u02bbxshab bozorlarda sotiladigan oddiy shim bo\u02bblgan. Moddiy yetishmovchilik sabab yigitning boshqa shim olishga puli ham yetmagandir. Shunga qaramasdan bu yigit saodat davrida hammaning ham qurbi yetmagan matodan yerga sudraladigan qilib kiyingan, maqtanchoq kishi bilan bir xil toifaga qo\u02bbyilgan va tanqid qilingan. Holbuki, hozirgi zamonda mol-dunyosini ko\u02bbz-ko\u02bbz qilish uchun kiyimini yerga sudrab yurish odat emas, shimini yerga sudrab manmanlik qiladigan kimsa ham yo\u02bbq. Endi buning o\u02bbrnini oltin bilan qoplangan mashinalar, ming, million dollarlik soatlar, o\u02bbziga o\u02bbxshashlaridan besh-o\u02bbn baravar qimmat markali mahsulotlar egalladi.\u00a0<\/span><\/p>\n

    \u201cHadisning mohiyati\u201dga ko\u02bbra yana bir muhim jihat so\u02bbzning aytilish sababini yoki hodisaning qaysi sharoitda sodir bo\u02bblganini, ya\u02bcni \u201csababi vurudi\u201dni aniqlab olishdir. Ushbu jarayon hadisning asl mohiyati, asl ma\u02bcnosini ochib berishda nihoyatda muhimdir. Afsuski, uzoq vaqt davomida unday bilimdan uzoq bo\u02bbldik, mazhabchilikka, roviylarga tegishli turli sabablar hadis zamiridagi fikrni to\u02bbg\u02bbri ochib berishni qiyinlashtirdi. Ayniqsa, tarix, jamiyat sotsiologiyasi yoki inson psixologiyasi bilan bog\u02bbliq bo\u02bblgan voqealarda o\u02bbsha davrning shart-sharoiti, bilim-tafakkuri, o\u02bbziga xos sharoitlarini hisobga olgan holda baholash va shunga mos ravishda ssenariy tuzish zarur. Aks holda hikoya qilingan voqea yoki rivoyatning asl ma\u02bcnosi biz bergan ma\u02bcnoga qarama-qarshi bo\u02bblib qolishi mumkin.<\/span><\/p>\n

    Yana bir jihat,\u00a0 Payg\u02bbambarimiz sollallohu alayhi vasallam zamonlaridagi madaniyat, jug\u02bbrofiya va boshqa omillarga ko\u02bbra to\u02bbg\u02bbri va insonlar manfaatiga uyg\u02bbun sanalgan ishlar bugungi kunda unday bo\u02bblmasligi mumkin. Bu farqlilik ba\u02bczan hadis yoki xabar matnini noto\u02bbg\u02bbri tushunishga olib keladi. Ayni mulohazani Qur\u02bcon ruxsat bergan ayrim masalalarda ham (oila, yer huquqi, urush huquqi v.h.) ko\u02bbramiz. Bunga \u201c(\u0645\u064e\u0646 \u0623\u0639\u0652\u0645\u064e\u0631\u064e \u0623\u0631\u0652\u0636\u064b\u0627 \u0644\u064a\u0633\u064e\u062a\u0652 \u0644\u0623\u062d\u064e\u062f\u064d \u0641\u064e\u0647\u0648 \u0623\u062d\u064e\u0642\u0651\u064f<\/strong><\/span> \u2013 Kim bir yerni o\u02bbzlashtirsa, unga egalik qilishga boshqalarga qaraganda ko\u02bbproq haqdor bo\u02bbladi)\u201d[5] hadisi ko\u02bbpincha misol tariqasida keltiriladi. Bugungi kunda yerga egalik huquqi yo shaxsiy, yoki davlatga oid shaklda bo\u02bbladi. Bugun unumdor tuproqlarga ega davlatlarda kishilar o\u02bbzlashtirilmagan yerni ochish bilan uning egasi bo\u02bblib qolmaydi. Faqatgina bu investitsiya jalb qilish yoki hududining bir qismi cho\u02bbl bo\u02bblgan davlatlarda hukumatning maxsus ruxsati bilangina amalga oshirilishi mumkin.<\/span><\/p>\n

    Boshqa bir misol sifatida\u00a0 tibga aloqador \u201cQora dona (sedana) o\u02bblimdan boshqa har bir dardga davodir\u201d [6] hadisini keltirish mumkin. Sedana Payg\u02bbambar alayhissalom zamonlarida shifo niyatida qo\u02bbllanilgani, Nabiy alayhissalomning o\u02bbzlari iste\u02bcmol qilib, foyda ko\u02bbrganlari yoki davr tibbiyotida foydali deb topilgani uchun hadisda umumiy ma\u02bcnoda tavsiya etilgan bo\u02bblishi mumkin. Hozir ham xalq tabobatida, kishilar o\u02bbrtasida keng qo\u02bbllanilishi, foyda olinayotgani ma\u02bclum. Ammo tibbiyotning hozirgi bosqichida barcha ilg\u02bbor dori vositalariga qaramay, sedananing eng samarali dori vositasi ekaniga ishonish, barcha kasalliklarni shu bilan davolashga urinish hadis mohiyatiga mos keladigan tushuncha emas. Rasul alayhissalom o\u02bblim xastaligida yotganlarida sedanadan foydalanganlari haqida ham biror bir rivoyat yo\u02bbq.<\/span><\/p>\n

    Yana Payg\u02bbambar alayhissalomning bir necha ayolga uylanishlari, Oisha roziyallohu anhoning nikoh yoshi kabi masalalar ham davrimiz sharoitida tanqidga ochiq misollardir. Qur\u02bconda izn berilgan masalalardagi (ko\u02bbpxotinlik v.h.) ruxsatlarni mutlaq amr deb hisoblash yoki ularni o\u02bbzining tabiiy haqqi deb bilish to\u02bbg\u02bbri emas. Jamiyat madaniyati va iqtisodiy shartlar turlicha bo\u02bblgan davlatlarda yoki ayollar sonining urush singari sabablar natijasida erkaklarga nisbatan oshib ketgan yerlarda bu ruxsatlardan foydalanish oila tinchligiga zarar berish bilan bir qatorda insonni iqtisodiy, psixologik va ijtimoiy jihatdan salbiy natijaga yetaklashi mumkin. Bu bir kasallikka qo\u02bbllanilgan dorini boshqa dard bilan og\u02bbrigan kishining iste\u02bcmol qilishiga o\u02bbxshaydi. Bordiyu bu odam doridan zarar ko\u02bbrsa, aybdor dori emas, uning o\u02bbzidir. Negaki birovga zarur, lekin o\u02bbziga kerak bo\u02bblmagan dorini qo\u02bbllash foydadan ko\u02bbra zarar keltiradi. Hatto bir xil kasallikka chalingan bemorlar bitta doridan ayni foydani topolmaydi. Shunday ekan, inson bir ishga kirishayotganda o\u02bbz shart-sharoitini hisobga olishi, shart va sabablari boshqacha bo\u02bblganlar bilan o\u02bbzini solishtirmasligi kerak.<\/span><\/p>\n

    \u201cHadisning mohiyati\u201d tushunchasining eng muhim jihati tarixiy rivoyatlar, o\u02bbtmishdagi voqealarni qiyoslash orqali bugun bilan bog\u02bblash, o\u02bbxshash taraflarni topish, zamonlarni qorishtirib yubormaslikdir. Bu misollar ro\u02bby bergan yoki ro\u02bby berishi mumkin bo\u02bblgan bo\u02bblishi, inson va tabiat fitratiga, ya\u02bcni Allohning joriy qonunlariga zid bo\u02bblmasligi kerak. Oldinlari bir asrda sodir bo\u02bblgan ijtimoiy o\u02bbzgarishlar hozirda qandaydir o\u02bbn-yigirma yil ichida amalga oshib ketyapti. Ko\u02bbpxotinlik, quldorlik, ayolning guvohligi singari hukmlar yonida madaniyatdan ta\u02bcsirlangan va dinga aloqasi bo\u02bblmagan ko\u02bbplab amaliyotlar joy olmoqda. Bunday holda jamiyat va insonni chuqur tahlil qilish, rivoyatlarning tag ma\u02bcnosini ochib berish kerak. Masalan, Payg\u02bbambar alayhissalomning Hunayn asirlarini ozod qilishlari, Makka fathidan keyin mushriklarga qul sifatida qaramaganlari, Hazrati Umarning fors yerlarini fathdan so\u02bbng askarlarga o\u02bblja qilib bermasdan, soliq evaziga sobiq egalariga qoldirishi, ularni qul qilmagani, \u201cmuallafati qulub\u201dga (\u201cqalblari islomga moyil etilguvchilar\u201d) zakotdan beriladigan ulushni bekor qilishi, zakot, azon, taroveh singari masalalarga Payg\u02bbambarimiz zamonlarida bo\u02bblmagan ishlarning qo\u02bbshilishi bu borada misol bo\u02bbla oladi. Hazrati Umarning sunnatda bo\u02bblmagan o\u02bbnlab yangi amaliyotlarni joriy etishi sahobalar tarafidan sunnatda yo\u02bbq yoki sunnatga teskari degan vaj bilan tanqid qilinmagan, rad ham etilmagan. Buning sababi salaf naslining Qur\u02bcon va hadisni yaxshi tushunganlaridir. Biroq sunnat qog\u02bbozga tushirilgandan keyin ba\u02bczan rivoyatning matnini anglashga urinildi, yozilgan sharhlar gohida jamiyat va inson hayoti istaklariga yoki zamon talablariga teskari kelib qoldi. Ulamolar bu kabi muhim masalalarda haromni vaqtincha halolga aylantiruvchi \u201cAz-Zarurot tubihul mahzurot\u201d (\u201cZarurat taqiqlarni (vaqtincha) joiz qiladi\u201d) qoidasini ishlab chiqishdi va bu orqali muammolarga yechim topishga harakat qilishdi. Chunki dinning maqsadi hayotni qiyinlashtirish emas, aksincha osonlashtirishdir. Bu haqda aynan Qur\u02bconda:<\/span><\/p>\n

    \u0627\u0650\u0646\u0651\u064e\u0645\u064e\u0627 \u062d\u064e\u0631\u0651\u064e\u0645\u064e \u0639\u064e\u0644\u064e\u064a\u0652\u0643\u064f\u0645\u064f \u0627\u0644\u0652\u0645\u064e\u064a\u0652\u062a\u064e\u0629\u064e \u0648\u064e\u0627\u0644\u062f\u0651\u064e\u0645\u064e \u0648\u064e\u0644\u064e\u062d\u0652\u0645\u064e \u0627\u0644\u0652\u062e\u0650\u0646\u0652\u0632\u064a\u0631\u0650 \u0648\u064e\u0645\u064e\u0653\u0627 \u0627\u064f\u0647\u0650\u0644\u0651\u064e \u0628\u0650\u0647 \u0644\u0650\u063a\u064e\u064a\u0652\u0631\u0650 \u0627\u0644\u0644\u0651\u0670\u0647\u0650\u06da \u0641\u064e\u0645\u064e\u0646\u0650 \u0627\u0636\u0652\u0637\u064f\u0631\u0651\u064e \u063a\u064e\u064a\u0652\u0631\u064e \u0628\u064e\u0627\u063a\u064d \u0648\u064e\u0644\u064e\u0627 \u0639\u064e\u0627\u062f\u064d \u0641\u064e\u0644\u064e\u0653\u0627 \u0627\u0650\u062b\u0652\u0645\u064e \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0627\u0650\u0646\u0651\u064e \u0627\u0644\u0644\u0651\u0670\u0647\u064e \u063a\u064e\u0641\u064f\u0648\u0631\u064c \u0631\u064e\u062d\u064a\u0645\u064c<\/span><\/strong><\/span><\/p>\n

    \u201cU sizlarga o\u02bblimtik, qon, cho\u02bbchqa go\u02bbshti va Allohdan o\u02bbzgaga atab so\u02bbyilgan narsalarni<\/strong> (iste\u02bcmol qilishni qat\u02bciy) harom qildi. Ammo zulmkor va tajovuzkor bo\u02bblmagan holda, zaruratan, majbur bo\u02bblsa (ochlik tangligi yuzasidan tanovul qilsa), unga gunoh yo\u02bbqdir. <\/strong>Darhaqiqat, Alloh kechirimli va rahmlidir\u201d<\/strong> (Baqara surasi, 173 oyat), deb ruxsat berilgan.<\/span><\/p>\n

    Jamiyat va inson uchun ahamiyat kasb etgan masalalarda faqatgina rivoyatning matniga diqqat qaratish hadis mohiyatini ochib berishga to\u02bbsiq bo\u02bblib qoladi. Boshqacha aytganda, rivoyatni noto\u02bbg\u02bbri tushunishga, hadisning hayot haqiqatlariga zid kelib qolishiga sabab bo\u02bbladi. Bunday qarama-qarshilik dunyoviy fikr va realistik nuqtayi nazar hukmron jamiyatlarda dinni tushunish va tushuntirishni qiyinlashtiradi, insonlarni e\u02bctiqodidan uzoqlashtiradi. Shu boisdan bugun ilohiyot fakultetlarida \u201cHadis\u201d, \u201cDin sotsiologiyasi\u201d, \u201cDin psixologiyasi\u201d yo\u02bbnalishlari bo\u02bbyicha mutaxassislardan ta\u02bclim olgan talabalar hadislarni talqin qilish va hayot bilan bog\u02bblashda muvaffaqiyat qozonayotganlari ochiq haqiqatdir.<\/span><\/p>\n

    FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
      \n
    1. \n
      Ba\u011fdatl\u0131 \u0130sm\u00e2il Pa\u015f Hediyyet\u00fc\u02bbl-\u00e2rif\u00een. \u2013 \u0130stanbul: Maarif Bas\u0131mevi, 1955.<\/span><\/div>\n<\/li>\n
    2. \n
      Bilal Saklan, Eb\u00fb Bekir Muhammed el-Kel\u00e2b\u00e2z\u00ee ve Ma\u00e2ni\u02bbl-Ahb\u00e2r, Konya: Bas\u0131lmam\u0131\u015f \u00e7al\u0131\u015fma (\u0130SAM Demirba\u015f no: 58778- 297.33 SAK:E.), 18-19; Fikret Karap\u0131nar, Eb\u00fb Bekr Muhammed b. \u0130sh\u00e2k el-Kel\u00e2b\u00e2z\u00ee (v. 380\/990)\u02bbnin Mift\u00e2hu Me\u02bb\u00e2ni\u02bbl-Ahb\u00e2r Adl\u0131 Eserinin \u0130lk 80 Varak\u0131n\u0131n Tahk\u00eek ve Tahr\u00eeci (Konya Sel\u00e7uk \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc, Y\u00fcksek Lisans Tezi, 1999), 67-70.<\/span><\/div>\n<\/li>\n
    3. \n
      Bilal Saklan. Eb\u00fb Bekir Muhammed el-Kel\u00e2b\u00e2z\u00ee ve Ma\u00e2ni\u02bbl-ahb\u00e2<\/span><\/div>\n<\/li>\n
    4. \n
      Bilal Saklan. Hadis Tarihinde Muhaddis S\u00fbf\u00ee \u2013 \u0130stanbul: \u0130nsan yayinlari, 2012.<\/span><\/div>\n<\/li>\n
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      Buh\u00e2r\u00ee, \u201cKit\u00e2bu\u02bbl-m\u00fczaraa\u201d, 15 (nr. 2335). Kimseye ait olmayan bir topra\u011f\u0131 \u0131slah ve imar eden ki\u015fi oran\u0131n sahibi olur.<\/span><\/div>\n<\/li>\n
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      Buh\u00e2r\u00ee, \u201cT\u0131p\u201d, 7; M\u00fcslim, \u201cSelam\u201d, 88; \u0130bn M\u00e2ce, \u201cT\u0131p\u201d, 6; Tirmiz\u00ee, \u201cT\u0131p\u201d, 5.<\/span><\/div>\n<\/li>\n
    7. \n
      G\u00f6kta\u015f, V\u00e2hid, Kel\u00e2b\u00e2z\u00ee (\u00f6. 380\/990) ve Tasavvuf Anlay\u0131\u015f\u0131 (Ankara \u00dcniversitesi Sosyal Bilimler Enstit\u00fcs\u00fc, Doktora Tezi, 2007), 33; \u201c J. Arberry, G\u00fclabadi, \u0130slam Ansiklopedisi (\u0130stanbul: Milli E\u011fitim Bas\u0131mevi, 1977), 6\/538.<\/span><\/div>\n<\/li>\n
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      G\u00fcl\u00e2b\u00e2d\u00ee, Bahr\u00fc\u02bbl-fav\u00e2id (N.E.\u00dc. \u0130.F.K., 1075\/A), 308a.<\/span><\/div>\n<\/li>\n
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      K\u00e2tip \u00c7elebi, Ke\u015ff\u00fc\u02bbz-z\u00fcn\u00fbn, 1\/53; Kehh\u00e2le, Mu\u02bbcem, 3\/37; Kett\u00e2n\u00ee, er-Ris\u00e2let\u00fc\u02bbl-m\u00fcstatrefe, 103; Ba\u011fdatl\u0131 \u0130sm\u00e2il Pa\u015fa, Hediyyet\u00fc\u02bbl-\u00e2rif\u00een, 2\/54; Saklan, Bilal, Hadis Tarihinde Muhaddis S\u00fbf\u00eeler, 144.<\/span><\/div>\n<\/li>\n
    10. \n
      Sem\u02bb\u00e2n\u00ee. El-Ens\u00e2 \u2013 Beyrut: D\u00e2r\u00fc\u02bbl-Cin\u00e2n, 1408\/1988.<\/span><\/div>\n<\/li>\n
    11. \n
      S\u00fcleyman Uluda\u011f. Et-Taarruf. \u2013 \u0130stanbul: Derg\u00e2h yayinlari, 1992.<\/span><\/div>\n<\/li>\n
    12. \n
      Y\u00e2k\u00fbt el- Hamev\u00ee. Mu\u02bbcem\u00fc\u02bbl-b\u00fcld\u00e2 \u2013 Beyrut: D\u00e2ru S\u00e2d\u0131r, 1397\/1977. 4\/472.<\/span><\/div>\n<\/li>\n
    13. \n
      https:\/\/islamansiklopedisi.org.tr\/semani-abdulkerim-b-muhammed<\/a>. Eri\u015fim: 07.9.2024.<\/span><\/div>\n<\/li>\n<\/ol>\n
      Hikmet G\u00dcLTEK\u0130N,<\/span><\/strong><\/div>\n
      Ushak universiteti (Turkiya) islomiy bilimlar fakulteti<\/span><\/strong><\/div>\n
      fundamental islom bilimlari bo\u02bblimi professor-o\u02bbqituvchisi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

      Buxorolik olim Abu Bakr Muhammad ibn Abu Is\u02bchoq al-Gulobodiy taxminan 310-320\/923-933-yillar orasida tug\u02bbilgan. Dorimiy (vaf. 255\/869), Buxoriy (vaf. 256\/870), Hokim at-Termiziy (vaf. 279\/892), Hakim at-Termiziy (vaf. 320\/932), Moturidiy (vaf. 333\/944), Dabusiy (vaf. 430\/1039), Abdulxoliq G\u02bbijduvoniy (vaf. 575\/1179 yoki 617\/1220), Buhouddin Naqshband (vaf. 791\/1389) kabi olim va mutasavviflarni tarbiyalagan, irfon bulog\u02bbi, islomiy bilimlarning haqiqiy talabgorlari bo\u02bblgan …<\/p>\n","protected":false},"author":1,"featured_media":46080,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nABU BAKR MUHAMMAD IBN ABU IS\u02bcHOQ AL-GULOBODIY VA HADIS MOHIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ABU BAKR MUHAMMAD IBN ABU IS\u02bcHOQ AL-GULOBODIY VA HADIS MOHIYATI\" \/>\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=46079&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ABU BAKR MUHAMMAD IBN ABU IS\u02bcHOQ AL-GULOBODIY VA HADIS MOHIYATI - 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