{"id":47814,"date":"2026-01-22T10:08:41","date_gmt":"2026-01-22T05:08:41","guid":{"rendered":"https:\/\/bukhari.uz\/?p=47814"},"modified":"2026-01-20T15:10:47","modified_gmt":"2026-01-20T10:10:47","slug":"hadislarni-inkor-etish-sabablari-va-oqibatlar2-qism","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=47814&lang=oz","title":{"rendered":"HADISLARNI INKOR ETISH SABABLARI VA OQIBATLAR(2-qism)"},"content":{"rendered":"

Hadislarni inkor qilishning diniy hukmi haqida aniq bir xulosaga kelish juda qiyin. Chunki, inkor tushunchasining anglatgan ma\u02bcnosi \u201ckufr yoki kofir\u201d hukmiga yaqindir. Odamlar haqida bunday hukm chiqarish ham Qur\u02bcon nuqtai nazaridan, ham vijdonan qiyin. Shu boisdan hadislarni inkor qilishning hukmini berishda ehtiyotkor bo\u02bblishimiz kerak. G\u02bbazzoliy (vaf. 505) bu borada bergan ishora biz uchun muhimdir. Unga ko\u02bbra, \u201cshohodat kalimasini aytgan va shohodatiga zid kelmagan, bir uzri bo\u02bblsin yoki bo\u02bblmasin Payg\u02bbambar (a.s.)ga yolg\u02bbonni joiz ko\u02bbrmagan bir mo\u02bbmin takfir qilinmaydi\u201d. Ibn Taymiya (vaf. 728) ham bu borada juda bag\u02bbrikengdir. Unga ko\u02bbra, ba\u02bczi xatolar tufayli ummatni takfir qilish to\u02bbg\u02bbri emas. Ayniqsa, ilmiy masalalarda va fe\u02bcliy masalalarda qilingan xatolar na kufr, na bid\u02bcat, na fisqdir. Biz ham hadislarni inkor qilish borasida ulamolarning bu fikrlariga tayanamiz. Shuning uchun, \u201chadislarni inkor qilish\u201d deganda \u201ctakfir\u201d yoki \u201ckufr\u201d bilan ayblash kabi maqsadimiz yo\u02bbqligi ma\u02bclum bo\u02bblishi kerak.<\/span><\/p>\n

Avvalo, hadislarni mutavotir va ohod xabarlar deb ikki kategoriyada ko\u02bbrib chiqish kerak. Mutavotir xabarlar, yolg\u02bbon gapirish uchun birlashishlari hech qachon mumkin bo\u02bblmaydigan miqdordagi ko\u02bbp sonli roviylar jamoasining, shu miqdordagi boshqa roviylar jamoasidan qilgan naqllaridir[1]<\/a>. Ohod xabarlar esa, qisqacha ta\u02bcriflash kerak bo\u02bblsa, mutavotir darajasiga etmagan xabarlardir[2]<\/a>.<\/span><\/p>\n

Hadislarni rad etishning hukmi mutavotir va ohod bo\u02bblishlariga ko\u02bbra o\u02bbzgaradi. Chunki, mutavotir ma\u02bclumot aniq ilmni ifoda etadi. Masalan, Ibn Hazm (vaf. 457)ga ko\u02bbra mutavotir xabar, hissiy idrok (besh his) bilan olingan ma\u02bclumot kabi aniq bir ma\u02bclumot manbaidir[3]<\/a>. Bojiy (vaf. 476) ham hanafiylarning farz va vojib ajratmalariga e\u02bctiroz bildirib, payg\u02bbambardan kelgan xabar \u2013 bu bilan aniq xabarni nazarda tutgan bo\u02bblishi kerak \u2013 Qur\u02bcon nassi bilan bir xil darajada ekanini, chunki har ikkisining manbai vahiy ekanini aytadi[4]<\/a>. Zotan kalomchilar ham \u201cxabari sodiq\u201d deb atalgan xabar turini his organlari kabi ma\u02bclumot manbalari sifatida qabul qiladilar[5]<\/a>.<\/span><\/p>\n

Bizga ko\u02bbra ham payg\u02bbambardan naql qilingan mutavotir xabar, lafziy yoki ma\u02bcnaviy bo\u02bblsin, aniq ma\u02bclumotni ifoda etadi. Lafzlardagi ba\u02bczi farqlar agar ma\u02bcnoni buzmasa, xabarning mutavotir bo\u02bblishiga to\u02bbsqinlik qilmaydi. Shuning uchun mutavotir yo\u02bbl bilan kelgan xabarlarni qabul qilishimiz kerak.<\/span><\/p>\n

Mutavotir xabarni rad etish bilan ohod xabarni rad etish o\u02bbrtasida hukm jihatidan farq bor. Masalan, Qur\u02bcon Hazrati Oishaning begunohligini hukm qilgan holda, uni zino qilgan deb da\u02bcvo qilgan kishi kofirdir. Chunki, bu va shunga o\u02bbxshash holatlar, payg\u02bbambarni yoki mutavotirni yolg\u02bbonchi qilish bilan mumkin bo\u02bbladi. Mutavotirni inson tili bilan yolg\u02bbonchi qilish mumkin bo\u02bblsa-da, qalban uni bilmasligi mumkin emas. Ha, agar inson ohod xabarlar bilan sobit bo\u02bblgan narsani inkor qilsa, kofir bo\u02bblmaydi[6]<\/a>.<\/span><\/p>\n

Boshqa bir misol, Isro va Me\u02bcroj voqeasi bilan bog\u02bbliq. S. Kilavuz buni misol qilib shunday deydi: \u201cIsro voqeasini inkor qilish kufrdir. Me\u02bcroj voqeasini inkor qilish esa kufr emas. Chunki, birinchisi oyat bilan sobitdir, ikkinchisi mutavotir darajasiga etmagan hadis bilan sobitdir\u201d[7]<\/a>. Usul olimlaridan Saraxsiy (vaf. 490-y.) ham Kitob va sunnat bilan sobit bo\u02bblganni rad etganni takfir qilish kerak, deb hisoblaydi. Ibn Hazm (vaf. 457-y.) bu boradagi fikrlarini shunday bayon qiladi: \u201cBir kishi \u201cBiz faqat Qur\u02bconda topganimizga amal qilamiz\u201d desa, ummatning ijmosiga ko\u02bbra, kofir bo\u02bbladi. Bunday o\u02bbylagan inson, quyosh g\u02bbarbga qarab botguncha va botgandan keyin[8]<\/a> bir rakat namoz o\u02bbqisa, unga etarli bo\u02bbladi. Chunki, eng kamida bir rakatga namoz nomi berilishi mumkin. Unga ko\u02bbra, buni ko\u02bbpaytirishga hojat yo\u02bbq. Bunday deydigan kishi kofirdir, mushrikdir, qoni va moli haloldir\u201d[9]<\/a>. Ibn Hazm (vaf. 457-y.) boshqa joyda Is\u02bchoq ibn Rohuya (vaf. 238-y.)ning quyidagi fikrlarini naql qiladi: \u201cPayg\u02bbambar (a.s.)ning bir xabarini eshitgan, o\u02bbsha xabarning sahihligini qabul qilgandan keyin rad etgan kishi kofirdir\u201d[10]<\/a>.<\/span><\/p>\n

Mutavotir xabarlar bilan bog\u02bbliq holat shunday bo\u02bblsa-da, ohod xabarlar uchun xuddi shuni aytish mumkin emas. Chunki, ohod xabarlar aniq ma\u02bclumotni ifoda etmaydi. Ohod xabarlar bilan amal qilish masalasi alohida bir mavzu. Ibodatda, huquqda yoki axloqda ohod xabarlar bilan amal qilish yoki amal qilish shartlarini muhokama qilish alohida bir mavzu. Biz bu erda nazarda tutganimiz xabarlarni to\u02bbg\u02bbridan-to\u02bbg\u02bbri rad etish masalasidir. Aksincha, ba\u02bczi xabarlarning sahihligi uchun ohod bo\u02bblishlari shart bo\u02bblishi ham mumkin.<\/span><\/p>\n

Hadislarni to\u02bbliq yoki qisman rad etish o\u02bbrtasida farq yo\u02bbq. O\u02bbtmishda, Shia imomlari faqat o\u02bbz imomlari orqali kelgan hadislarni qabul qilganlar, boshqa hadislarni esa rad etganlar. Biz aniqlay olganimizcha, Xorijiylar ham hadislarni to\u02bbliq rad etgan. Ammo, har ikki yondashuv o\u02bbrtasida natija jihatidan farq yo\u02bbq. Chunki, dinning ikki manbaidan biri bo\u02bblgan hadis va sunnatni rad etish, to\u02bbliq yoki qisman rad etilgan bo\u02bblsin, dinning muhim tayanchlarini yo\u02bbq qilish ma\u02bcnosini anglatadi.<\/span><\/p>\n

Hadislarni qisman bo\u02bblsa ham rad etish, dinning mohiyatining tahrif qilinishi va diniy hayotning to\u02bbxtab qolishiga olib keladi. Bu erda muhim bir ishora paydo bo\u02bbladi. Yuqorida, hadislarni rad etishni mutavotir va ohod bo\u02bblishlari nuqtai nazaridan ko\u02bbrib chiqdik. Endi, hadislarni rad etish bilan paydo bo\u02bblishi mumkin bo\u02bblgan natijalar nuqtai nazaridan o\u02bbylashimiz kerak. Agar, bir hadisning rad etilishi dinning asosiy falsafasida, asosiy ibodat va axloq tizimida, ijtimoiy tartibda buzilish yaratsa, qisqasi dinning mohiyati va qo\u02bbllanilishida buzilishlar keltirib chiqarsa, bu turdagi rad etish qabul qilinmaydi. Masalan, namozning o\u02bbqilishiga oid Payg\u02bbambar (a.s.)dan kelgan rivoyatlarni rad etish, namoz ibodatining barcha xususiyatini yo\u02bbqotishiga olib keladi. Chunki, namozning qanday o\u02bbqilishini barcha tafsilotlari bilan hadis va sunnat majmuasidan o\u02bbrganamiz.<\/span><\/p>\n

Bugun, hadislarni rad etishni kasb qilib olganlar orasida dinning tahrif qilinishiga qo\u02bbrqqanlari uchun hadis bilan sunnatni alohida ko\u02bbradiganlar bor. Ularga ko\u02bbra, \u201chadis payg\u02bbambarimizning so\u02bbzi, sunnat esa uning amali. Sunnat, amal qilina-qilina avlodlar orasida naql qilinib bizgacha etib kelgan. Shu boisdan sunnatga ishonishimiz mumkin. Ammo, hadislar og\u02bbzaki rivoyatlar shaklida naql qilingani uchun, hadislarga ishonish mumkin emas\u201d. Holbuki, biz, naql qilingan sunnatlar orasida Payg\u02bbambar (a.s.)ga tegishli bo\u02bblmagan ba\u02bczi masalalarni hadis rivoyatlariga qarab aniqlay olamiz. Shu boisdan, mazkur iddao zohirni qutqarishdan boshqa maqsadga qaratilmagan.<\/span><\/p>\n

Davomi bor\u2026<\/span><\/strong><\/em><\/p>\n

[1]<\/a> Ugur M. Ansiklopedik hadis terimleri sozlugu. TDV yayinlari. \u2013 Anqara: 1992.<\/span><\/div>\n
[2]<\/a> Ugur M. Ansiklopedik hadis terimleri sozlugu. D\u0130B yayinlari. \u2013 Anqara: 1988.<\/span><\/div>\n
[3]<\/a> Ibn Hazm. al-Ihkom fi usulil ahkom. \u2013 Misr: 1345-1347. J.1. \u2013 B. 104.<\/span><\/div>\n
[4]<\/a> Bojiy, Sulaymon ibn Halaf. at-Ta\u02bcid vat tarjih li man xarraja anhul Buxoriy fil Jomi\u02bcus Sahih. \u2013 Riyoz: 1987. J. 1. \u2013 B. 171.<\/span><\/div>\n
[5]<\/a> \u0130\u015fik K. Maturidi\u02bbnin kelam sisteminde iman, Allah ve Peygamberlik anla\u00adyi\u015fi. \u2013 Anqara: 1980. \u2013 B. 48.<\/span><\/div>\n
[6]<\/a> G\u02bbazzoliy. Faysalut tafriqa. \u2013 B. 16.<\/span><\/div>\n
[7]<\/a> Saraxsiy, Abu Bakr Muhammad. Usulus Saraxsiy. \u2013 Bayrut: 1973. J. I. \u2013 B. 318.<\/span><\/div>\n
[8]<\/a> Isro surasi, 78-oyat.<\/span><\/div>\n
[9]<\/a> Ibn Hazm. al-Ihkom fi usulil ahkom. Misr: 1345-1347. J.2. \u2013 B. 80.<\/span><\/div>\n
[10]<\/a> Ibn Hazm. al-Ihkom fi usulil ahkom. Misr: 1345-1347. J.1. \u2013 B. 99.<\/span><\/div>\n
Otabek MUHAMMADIYEV, <\/span><\/strong><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot markazi direktor o\u02bbrinbosari, <\/span><\/strong><\/div>\n
tarix fanlari bo\u02bbyicha falsafa doktori (PhD), katta ilmiy xodim<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

Hadislarni inkor qilishning diniy hukmi haqida aniq bir xulosaga kelish juda qiyin. Chunki, inkor tushunchasining anglatgan ma\u02bcnosi \u201ckufr yoki kofir\u201d hukmiga yaqindir. Odamlar haqida bunday hukm chiqarish ham Qur\u02bcon nuqtai nazaridan, ham vijdonan qiyin. Shu boisdan hadislarni inkor qilishning hukmini berishda ehtiyotkor bo\u02bblishimiz kerak. G\u02bbazzoliy (vaf. 505) bu borada bergan ishora biz uchun muhimdir. Unga …<\/p>\n","protected":false},"author":1,"featured_media":47812,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2449,639],"tags":[],"yoast_head":"\nHADISLARNI INKOR ETISH SABABLARI VA OQIBATLAR(2-qism) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"HADISLARNI INKOR ETISH SABABLARI VA OQIBATLAR(2-qism)\" \/>\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=47814&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"HADISLARNI INKOR ETISH SABABLARI VA OQIBATLAR(2-qism) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"HADISLARNI INKOR ETISH SABABLARI VA OQIBATLAR(2-qism)\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=47814&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=\"2026-01-22T05:08:41+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2026-01-20T10:10:47+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/01\/inkor2101.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"440\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Markaz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:site\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Markaz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"5 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=47814&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=47814&lang=oz\",\"name\":\"HADISLARNI INKOR ETISH SABABLARI VA OQIBATLAR(2-qism) - 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