{"id":47816,"date":"2026-01-23T10:11:00","date_gmt":"2026-01-23T05:11:00","guid":{"rendered":"https:\/\/bukhari.uz\/?p=47816"},"modified":"2026-01-20T15:13:22","modified_gmt":"2026-01-20T10:13:22","slug":"hadislarni-inkor-etish-sabablari-va-oqibatlar3-qism","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=47816&lang=oz","title":{"rendered":"HADISLARNI INKOR ETISH SABABLARI VA OQIBATLAR(3-qism)"},"content":{"rendered":"<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Sahobalarning Qur\u02bcon va hadislarni keyingi avlodlarga etkazishda va Islom madaniyatining shakllanishida muhim roli bor. Ularning Qur\u02bcon bilan bog\u02bbliq vazifalaridan biri, Qur\u02bconni darhol to\u02bbplab, kitob shakliga keltirish, ikkinchisi esa, Qur\u02bconni to\u02bbg\u02bbri tushunishni ta\u02bcminlash bo\u02bblgan. Payg\u02bbambar (a.s.)ning vafotidan keyin, Abu Bakrning xalifaligi davrida, Qur\u02bconi karim ikki muqova orasida to\u02bbplanib, kitob shakliga keltirilgan. Bu juda muhim voqeani amalga oshirgan sahobalar, ikkinchi vazifalari sifatida, Qur\u02bconni sog\u02bblom tushunishda keyingi avlodlarga yordam bergan. Chunki, sahobalar, vahiyning tushgan sharoitlarini bilish, oyatlarning tushish sabablarini kuzatish va Qur\u02bconning jonli namunasi bo\u02bblgan Payg\u02bbambarni ko\u02bbrish kabi muhim afzalliklarga ega edilar. Shu boisdan, keyingi avlodlar, Qur\u02bconni tushunishda doimo sahobalarni o\u02bblchov va namuna sifatida olganlar.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Sahobalarning ikkinchi muhim roli, Payg\u02bbambar (a.s.)ning so\u02bbz va amallarini kelajak avlodlarga etkazish bo\u02bblgan. Biz bilan Payg\u02bbambar (a.s.) o\u02bbrtasidagi bog\u02bblanishning birinchi halqasini ular tashkil qiladi. Birinchi hijriy asrning oxirlariga kelib, ichki urushlardan so\u02bbng, hadisda isnod qo\u02bbllanilishi boshlanganda olimlar roviylarning ishonchliligini tekshirish zaruratini his qilganlar<a href=\"#_ftn1\" name=\"_ftnref1\">[1]<\/a>. Bir muddat o\u02bbtgach, roviylarning holatini o\u02bbrganuvchi <em>ilmur rijol<\/em> deb atalgan ilm shakllana boshlagan va tez orada tizimlashgan<a href=\"#_ftn2\" name=\"_ftnref2\">[2]<\/a>. Hadis roviylarini o\u02bbrganish masalasi ko\u02bbtarilganda, sahobalar bu tadqiqotdan tashqarida qoldirilgan. Tobein va keyingi olimlar, sahobalarning adolatida fikr birligiga kelganlar, ularning jarh va ta\u02bcdil jihatidan o\u02bbrganilishini keraksiz deb ko\u02bbrganlar<a href=\"#_ftn3\" name=\"_ftnref3\">[3]<\/a>. Ibn Hajar (vaf. 852), bu holatni \u201cSahobalarning barchasi adolatli ekanida ahli sunnat ittifoq qilgan\u201d, deb ta\u02bckidlagan.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Sahobalarning adolatli ekani masalasida ba\u02bczi bid\u02bcat guruhlaridan tashqari ixtilofga tushganlar bo\u02bblmagan<a href=\"#_ftn4\" name=\"_ftnref4\">[4]<\/a>. Ammo, undan ancha oldin Xatib Bag\u02bbdodiy (vaf. 463-y.) bu masalani batafsil ko\u02bbrib chiqib, sahobalarning adolati haqida shunday degan: \u201cPayg\u02bbambar (a.s.)dan to oxirgi roviygacha isnodi muttasil bo\u02bblgan bir hadis bilan amal qilish, faqat barcha roviylarining adolatli ekani aniq bo\u02bblsa mumkin bo\u02bbladi. Ularning holatini har jihatdan o\u02bbrganish zarur bo\u02bblsa-da, hadisni Rasulullohga nisbat bergan bir sahobaning holati o\u02bbrganilmaydi. Chunki, sahobalarning adolatli ekani, Allohning ularning adolatli ekanini bildirishi, pok insonlar ekanini xabar qilishi va ular haqida oyatlar tushirishi bilan aniq bo\u02bblgan\u201d<a href=\"#_ftn5\" name=\"_ftnref5\">[5]<\/a>.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Birinchi asrda paydo bo\u02bblgan va birinchi fitnalar deb atalgan Jamal (36\/656) va Siffin (37\/657) urushlariga qatnashgan bo\u02bblsalar ham, sahobalarning adolatidan shubha qilinmagan<a href=\"#_ftn6\" name=\"_ftnref6\">[6]<\/a>. Olimlar, sahobalarning adolatini Qur\u02bcon<a href=\"#_ftn7\" name=\"_ftnref7\">[7]<\/a>, hadis<a href=\"#_ftn8\" name=\"_ftnref8\">[8]<\/a> va ijmo<a href=\"#_ftn9\" name=\"_ftnref9\">[9]<\/a>ga asoslantirganlar. Hadis tanqidchilari ham roviylarning holatini o\u02bbrganishni zarur deb bilgan holda, sahobalarni tanqid qilishdan qochganlar va ularni hech qanday yomon sifat bilan yodga olmaganlar va ularga yolg\u02bbonchilikni nisbat bermaganlar<a href=\"#_ftn10\" name=\"_ftnref10\">[10]<\/a>.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Payg\u02bbambar (a.s.)ning vafotidan keyin sahoba davri boshlangan. Bu davr, hadischilarning fikriga ko\u02bbra, hijriy 110-yilgacha davom etgan. Bu davrning boshlang\u02bbich yillari, ayniqsa uchinchi xalifa Usmonning xalifaligigacha, odamlarning sahobalarga nisbatan ishonch hissi bor bo\u02bblgan davrdir. Ammo, Hazrati Usmonning xalifaligi bilan bu holat o\u02bbzgargan. Hazrati Usmonning 12-yillik (23-35 hijriy) xalifaligining birinchi olti yili muammosiz o\u02bbtgan bo\u02bblsa-da, oxirgi olti yili ichki nizolar davri bo\u02bblgan. Baravarlikda ortib borayotgan ichki notinchlik bir inqilobga aylangan va Hazrati Usmonning o\u02bbldirilishi bilan yakunlangan<a href=\"#_ftn11\" name=\"_ftnref11\">[11]<\/a>.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Hazrati Usmonga qarshi yuritilgan inqilob harakati biz uchun ikki jihatdan muhimdir. Birinchisi, birinchi marta bir sahobiy jiddiy tarzda tanqid qilingan. Ikkinchisi, birinchi marta bir sahobiy fuqarolik inqilobi natijasida o\u02bbldirilgan.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Hazrati Usmonning amallaridan norozi bo\u02bblgan bir guruh musulmon yashirincha yig\u02bbilib, Usmonning \u201ckatta xatolar qilganiga, Allohdan qo\u02bbrqib tavba qilishi va xalifalik maqomini tark etishi kerakligiga\u201d qaror qilganlar<a href=\"#_ftn12\" name=\"_ftnref12\">[12]<\/a>. Bu holat, bir sahobiyning sahobiy bo\u02bblmaganlar tomonidan tanqid qilinishiga birinchi jiddiy misoldir. Tanqidlar quyidagi nuqtalarda to\u02bbplangan:<\/span><\/p>\n<ul style=\"text-align: justify;\">\n<li><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Qur\u02bconni jamlatgandan keyin mus\u02bchaflarni yoqtirishi;<\/span><\/li>\n<li><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">safarda namozni qisqartirmasdan o\u02bbqishi;<\/span><\/li>\n<li><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">o\u02bbzini Rasulullohdan ham ustun ko\u02bbrishi, Abu Bakr va Umarni past darajaga olishi;<\/span><\/li>\n<li><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Badr va Rizvon bay\u02bcatida qatnashmasligi, Uhud jangidan qaytishi<a href=\"#_ftn13\" name=\"_ftnref13\">[13]<\/a>.<\/span><\/li>\n<\/ul>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Bu tanqid nuqtalari Hazrati Usmon uchun to\u02bbg\u02bbri bo\u02bblmasa ham, bir sahobiyning sahobiylik maqomiga qaramay tanqid qilinganini ochiq-oydin ko\u02bbrsatmoqda.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Hazrati Usmonning o\u02bbldirilishidan keyin, 36\/656-yilda Hazrati Ali bilan Hazrati Oisha o\u02bbrtasida Jamal jangi, 37\/657-yilda esa Hazrati Ali bilan Hazrati Muoviya o\u02bbrtasida Siffin jangi bo\u02bblgan<a href=\"#_ftn14\" name=\"_ftnref14\">[14]<\/a>. Bu janglarda ichida ko\u02bbplab sahobiylar ham bo\u02bblgan minglab odam o\u02bbldirilgan.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Ikki yil ichida sodir bo\u02bblgan bu voqealar, keng musulmon ommasi orasida fikriy bo\u02bbhronlarga olib kelgan. Janglarda ishtirok etgan va bir-biriga qilich ko\u02bbtargan sahobiylarning diniy holati muhokamaga ochilgan.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Siyosiy va e\u02bctiqodiy to\u02bblqinlar natijasida paydo bo\u02bblgan birinchi mazhablar ham bu bahslarda o\u02bbz o\u02bbrinlarini egalladi. Bu mazhablarning birinchisi va eng shafqatsizi Ilk xorijiylar (Xavorijul uvlo) edi. Ilk xorijiylar sahobalarni yomonlash bilan cheklanmay, ularni kufrda ayblaganlar<a href=\"#_ftn15\" name=\"_ftnref15\">[15]<\/a>.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Bu siyosiy platformada paydo bo\u02bblgan Rofiziylar (ayniqsa G\u02bbuloti Rofiza) ham Xorijiylar kabi harakat qilib, sahobalarning katta qismini kufrga tushganini e\u02bclon qilganlar<a href=\"#_ftn16\" name=\"_ftnref16\">[16]<\/a>.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Ba\u02bczi zindiqlar ham to\u02bbg\u02bbridan-to\u02bbg\u02bbri Payg\u02bbambar (a.s.)ga yo\u02bbnaltira olmagan tanqidlarini sahobalarga yo\u02bbnaltirish orqali amalga oshirganlar<a href=\"#_ftn17\" name=\"_ftnref17\">[17]<\/a>.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Ba\u02bczi bid\u02bcat guruhlari esa, sahobalarning urush yillarigacha bo\u02bblgan holatlarini odil deb qabul qilganlar, urushlardan keyingi holatlari bo\u02bbyicha ularni ham boshqa roviylar kabi o\u02bbrganishga tegishli deb aytganlar.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Avval ham ta\u02bckidlaganimizdek, sahobalar, Payg\u02bbambar (a.s.)ning so\u02bbz va amallarini bizgacha etkazgan zanjirning birinchi halqasidir. Bu birinchi halqa, ayniqsa hadis rivoyati nuqtai nazaridan juda muhimdir. Chunki, ular boshqa roviylar kabi bo\u02bblmay, hadislarni bevosita manbaidan eshitganlar. Agar, so\u02bbzni manbaidan birinchi eshitganning ishonchliligi shikastlansa, manba ishonchli bo\u02bblsa ham, naql qilinganning to\u02bbg\u02bbriligi haqida shubha paydo bo\u02bbladi. Bu, to\u02bbg\u02bbridan-to\u02bbg\u02bbri hadisning avtoritetining silkinishi ma\u02bcnosini anglatadi. Chunki, keyingi halqada joylashgan bir roviy jarh qilinsa, adolat sifatiga ega boshqa bir roviyni topish mumkin, ammo, sahobalarning to\u02bbliq adolat sifati olib tashlanganda, shu tabaqadan boshqa bir adolatli roviyni topish imkonsiz bo\u02bbladi. Bu ham to\u02bbg\u02bbridan-to\u02bbg\u02bbri hadislarni rad etish ma\u02bcnosini anglatadi.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Tarixda ham shunday bo\u02bblgani kuzatiladi. Bu holatni birinchi aniqlaganlardan biri Suyutiy (vaf. 911-y.) bo\u02bblgan. \u201cMiftahul janna\u201d asarida rofiziylarning hadislarni inkor qilish sababi haqida shunday deydi: \u201cRofiziylarning g\u02bbaroyib ishlaridan biri ham sahobalarni adashgan deb qabul qilishlari va adashgan odamlarning rivoyatlari bo\u02bblgani uchun hadislarni rad qilishlaridir\u201d<a href=\"#_ftn18\" name=\"_ftnref18\">[18]<\/a>.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Xuddi shu holatni zamonaviy G\u02bbarb tadqiqotchilaridan Uott ham bunday bayon qiladi: \u201cRofiziylarning asosiy doktrinasining tabiiy natijasi ham shunday edi: Islomda maxsus maqomga ega bo\u02bblgan sahobalarning ko\u02bbpchiligi, Payg\u02bbambarning vafotidan keyin Alini xalifa sifatida tan olmaganliklari uchun Payg\u02bbambarning buyrug\u02bbiga itoat qilmagan edilar. Shuning uchun, uning hadislarini naql qilishga loyiq odamlar emas edilar. Rofiziylar, shu tariqa, shariat yoki islom huquqining asosi bo\u02bblgan hadisning nozik tuzilishini, shuningdek, hadischi va huquqshunos olimlar sinfining rivojlanayotgan ta\u02bcsir va kuchini portlatib yuborishgan\u201d<a href=\"#_ftn19\" name=\"_ftnref19\">[19]<\/a>.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Rofiziylar kabi, xorijiylar haqida ham xuddi shu narsalarni aytish mumkin. Tahkim voqeasidan keyin paydo bo\u02bblgan bu guruh, barcha sahobalarni takfir qilgan. Shu bilan birga, bu sahobalarning qilgan naqllarini ham qabul qilmaganlar.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Shialar ham, ahli baytdan tashqaridagi sahobalarni odil deb hisoblamaganlari uchun faqat ahli bayt yo\u02bbli orqali kelgan rivoyatlarni qabul qilganlar.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Bugungi islom dunyosi, ilmiy, madaniy va sivilizatsiya sohasidagi kabi tashqi kuchlarning gegemonligi ostiga kirib, degradatsiya\/inqiroz jarayonlarini boshdan kechirgan va hali ham kechirmoqda. Uzoq yillar davomida butun islom olamida bosqinlar sodir bo\u02bblgan. Bu bosqinlar faqat jismoniy bo\u02bblib qolmay, shuningdek diniy, axloqiy, ilmiy va madaniy jihatdan bir qator aralashuvlar orqali modernizmning hukmron bo\u02bblishiga harakat qilingan. Islom dunyosiga modernizm va modernist oqimlarning ta\u02bcsiri mavjud. Bu doirada musulmon aholiga ega bo\u02bblgan mamlakatlar, dindan uzoqlashtirishga harakat qilingani kabi, diniy\/axloqiy jihatdan buzishga harakat qilingan. Shuning uchun mustashriqlar bu vayronchilik va degradatsiyani amalga oshirish va tezlashtirish uchun vazifalangan. Hatto bu nuqtada islom dunyosi orqada qolishining sababi Islom dini ekanini va shu sababli isloh qilinishi kerakligini singdirishga harakat qilishgan. Buning natijasi sifatida ham islom dinini qisqartirish uchun sunnatsiz Qur\u02bcon musulmonchiligi shiorini ham olg\u02bba surishgan. Sunnat va payg\u02bbambar chetga chiqarilganda amalga oshirmoqchi bo\u02bblgan reja va loyihalarini juda osonlik bilan hal qilishlari mumkin bo\u02bbladi. Qur\u02bconning ma\u02bcno jihatdan tahrif qilinishi osonlashadi. Hadisga qarshi bo\u02bblganlarning himoya qilganlarining muhim qismi, mustashriqlarning da\u02bcvolari bilan deyarli bir xil keladi. Afsuski, mahalliy ba\u02bczi himoyachilar, mustashriqlarning vakillari kabi harakat qilib, ulardan qolishmaydi.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Islom jamiyati tarix davomida risolatning boshlanishidan boshlab Payg\u02bbambar (a.s.)ning avtoritetini parchalamasdan bir butunlikda qabul qilgan; dinning e\u02bctiqod, ibodat, axloq, muomalot va ahkomiga oid barcha qoidalarini universal bir qadriyat va amal qilinishi\/namuna olinishi kerak bo\u02bblgan hayot tartibi sifatida qabul qilgan. Chunki Payg\u02bbambar (a.s.)ning tablig\u02bb vazifasi, faqat og\u02bbzaki bayon emas, balki butun hayoti bilan jamiyatga namuna bo\u02bblish vazifasidir. Sunnatni chetga chiqarib, Qur\u02bconning e\u02bctiqod, ibodat, axloq va ahkomga oid buyruq va taqiqlarini to\u02bbg\u02bbri tushunish va hayotga tatbiq etish mumkin emas. Masalan, Qur\u02bconda buyurilgan namozning vaqtlari, o\u02bbqilishi tartibi, zakotning qaysi mollardan qaysi miqdorlarda berilishi, hajning qanday amalga oshirilishi, had va uqubotga oid ahkomning to\u02bbliq qanday qo\u02bbllanilishi Qur\u02bconda tushuntirilmaydi. Chunki Qur\u02bconi karim, umumiy va muxtasar tushuntirishlar beradi. Buning barchasini qanday amalga oshirishni va qilishni bizga faqat sunnat o\u02bbrgatadi. Shuning uchun dinning ahkomini o\u02bbrganganimizda deyarli ahkomning 80% ini sunnat tashkil qiladi.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Sunnatni rad etish va uni islomning manbai sifatida qabul qilmaslik, Payg\u02bbambarsiz bir din tasavvur qilish demakdir. Shuningdek, Qur\u02bconni to\u02bbliq tushunish yoki hayotga tatbiq etish juda qiyin, hatto imkonsizdir. Sunnatning bog\u02bblovchi emasligini aytganlarning fikrlarini isbotlash uchun olg\u02bba surgan so\u02bbzlarining hech biri ilmiy haqiqatlar bilan mos kelmaydi. Hammasi nomutanosib, ilmiy asosi bo\u02bblmagan, majburiy va buzib ko\u02bbrsatilgan fikrlardan iborat. Aqli raso va samimiy bo\u02bblgan bir musulmonning bu botil fikrlarning ortidan borishi mumkin emas. Sunnat va hadisning o\u02bbz ichida ba\u02bczi muammolar bo\u02bblsa, o\u02bbtmishda bo\u02bblgani kabi bugun ham hal qilish yo\u02bbliga borilishi mumkin. Ammo bunday islomni yo\u02bbq qilish maqsadida hadisni inkor qilib, adashgan yo\u02bbl tutish yaxshi niyat bilan izohlanadigan narsa emas.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">So\u02bbnggi davrlarda modernizmning ta\u02bcsiri bilan sunnatni rad etib, faqat Qur\u02bcon bilan kifoyalanish fikri va oqimi avval Hind subkontinentida, keyinchalik ahli Qur\u02bcon oqimi\/harakati Misrda o\u02bbzini ko\u02bbrsatgan va keyinchalik boshqa mamlakatlarda ham buning davomi kuzatilgan. Holbuki, islom dini faqat bir manbadan iborat bo\u02bblmay, ikkinchi manba sunnatdir. Tarix davomida ham barcha musulmonlar sunnatning manba ekanligiga, sunnatning qisman vahiy ekanligiga, bog\u02bblovchiligi va hukm qo\u02bbyish huquqini qabul qilishda hech qanday shubhaga tushmaganlar. Bu ishimizda hadisga qarshi bo\u02bblishning bugungi fitna ekanligi, hadissiz Qur\u02bcon musulmonchiligi shiori bir fantaziya va orzu ekanligi, Payg\u02bbambar (a.s.)ning vakolat doirasi faqat tablig\u02bbdan iborat emasligi, hukm qo\u02bbyish va bayon qilish huquqi borligi, unga bildirilganicha g\u02bbaybni bilishi, birinchi mufassir ekanligi, sunnatning vahiy bilan bog\u02bbliqligi, sunnatning bog\u02bblovchiligi, sunnatga itoat va ergashish zarurligi, sunnatning dalil ekanligi, hadislarning Payg\u02bbambar (s.a.v) davrlarida yozilganligi, hadisni Qur\u02bconga taqdim qilishda yomon niyat bilan harakat qilib bo\u02bblmasligi kabi mavzularga to\u02bbxtalib, ilmiy javoblar berilgan.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Natijada, har bir insonning bu dunyo hayotida adashmasdan, hayron qolmasdan yo\u02bblning oxirigacha to\u02bbg\u02bbri yo\u02bblda bo\u02bblishi uchun Qur\u02bcon va hadislardan bizga o\u02bbrgatilgan quyidagi duolarni doim o\u02bbqib turishining foydasi bor. Chunki hech kim uchun shayton tomonidan oyoqlarini siljitib yubormasligi kafolati yo\u02bbq ekanligi ma\u02bclum bo\u02bblishi kerak: \u201c(Ey) Robbimiz, bizni hidoyatga etkazgandan keyin qalblarimizni siljitma va bizga o\u02bbz huzuringdan rahmat ato et\u201d (Oli Imron, 3\/8). \u201cOyoqlarimizni sobit qil\u201d (Baqara, 2\/250; Oli Imron, 3\/147). \u201cBizni to\u02bbg\u02bbri yo\u02bblga (siratul mustaqimga) etkaz\u201d (Fotiha, 1\/6). \u201cEy qalblarni holdan holga o\u02bbzgartiruvchi Allohim, mening qalbimni diningda doim va sobit qil!\u201d (Termiziy, Qadar 7; Ibn Moja, Muqaddima, 13).<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Hadisga qarshi harakat insonni faqat Qur\u02bcon musulmonligiga, Islom faqat Qur\u02bcondan iborat degan qarashlar hadislarni inkor qilishga va aholi o\u02bbrtasida noto\u02bbg\u02bbri tushunishi holatlariga sabab bo\u02bblgan. Hadisga qarshi muxolifat harakatining yoki hadis inkorchiligiga birinchi harakat hijriy ikkinchi asrda sodir bo\u02bblgan, ikkinchisi esa XIX asrda, madaniyat va sivilizatsiya jihatidan g\u02bbarbning gegemonligi ostida bo\u02bblgan muhitda paydo bo\u02bblgan.\u00a0 So\u02bbnggi davrlarda modernizmning ta\u02bcsiri bilan sunnatni rad etib, faqat Qur\u02bcon bilan kifoyalanish fikri va oqimi avval Hind subkontinentida, keyinchalik ahli Qur\u02bcon oqimi\/harakati Misrda o\u02bbzini ko\u02bbrsatadi va keyinchalik boshqa mamlakatlarda ham buning davomi kuzatiladi.<\/span><\/p>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a> Ko\u00e7yigit T. Hadis tarihi. \u2013 B. 176-181.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref2\" name=\"_ftn2\">[2]<\/a> Yucel A. Hadis istilahlarinin dogu\u015fu ve geli\u015fimi. \u2013 Istanbul: Marmara universitesi ilahiyat fakultesi vakfi yayinlari, 1996.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref3\" name=\"_ftn3\">[3]<\/a> Suyutiy. Tadribur roviy. \u2013 Qohira: 1966. J. II. \u2013 B. 214; Ibnus Solah. Ulumul hadis. \u2013 B. 264; Ibn Kasir, Abul Fido Ismoil Qurashiy. al-Boisul hasis. \u2013 Bayrut: n.y.n. \u2013 B. 154; Bag\u02bbdodiy. Kifoya. \u2013 B. 93.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref4\" name=\"_ftn4\">[4]<\/a> Asqaloniy. Isoba. J. I. \u2013 B. 10.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref5\" name=\"_ftn5\">[5]<\/a> Bag\u02bbdodiy. Kifoya. \u2013 B. 93.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref6\" name=\"_ftn6\">[6]<\/a> Navaviy, Muhyiddin Yahyo ibn Sharaf. at-Taqrib. \u2013 Qohira, n.y.n. \u2013 B. 45; Ibnus Solah. Ulumul hadis. \u2013 B. 265.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref7\" name=\"_ftn7\">[7]<\/a> Sahobalarning adolati haqida nozil bo\u02bblgan oayatlar \u2013 Oli Imron, 110; Fath, 18\/29; Tavba, 87\/88\/100; Hadid, 10.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref8\" name=\"_ftn8\">[8]<\/a> Buxoriy. Fazoil. J. IV. \u2013 B. 189; Muslim. Fazoil. 1963-1964; Ibn Moja. Ahkom. J. II. \u2013 B. 791; Termiziy. Fitan. J. IV. \u2013 B. 500.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref9\" name=\"_ftn9\">[9]<\/a> Sahobalarning adolati borasida qilingan ijmo haqida qarang: Asqaloniy. Isoba. J. I. \u2013 B. 10; Amiriy, Yahyo ibn Abu Bakr. Riyozul mustatoba. \u2013 Bayrut: 1974. \u2013 B. 12; Ibnus Solah, Abu Amr Usmon ibn Abdurahmon.\u00a0 Ulumul hadis. \u2013 Halab: 1386. \u2013 B. 265; Itr, Nuriddin. Manhajun naqd fi ulumil hadis. \u2013 Damashq: 1401\/1981. \u2013 B. 123; Suyutiy. Tadrib. J. II. \u2013 B. 214; Ibn Kasir. Bois. \u2013 B. 154; Bag\u02bbdodiy. Kifoya. \u2013 B. 93.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref10\" name=\"_ftn10\">[10]<\/a> Amin A. Fajrul islom. \u2013 Bayrut: 1969. \u2013 B. 216.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref11\" name=\"_ftn11\">[11]<\/a> Ibn Sa\u02bcd. Tabaqot. J. III. \u2013 B. 32.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref12\" name=\"_ftn12\">[12]<\/a> Tabariy. Tarix. J. IV. \u2013 B. 333.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref13\" name=\"_ftn13\">[13]<\/a> Ibnul Arabiy, Abu Bakr. al-Avosim minal qavoshim fi tahqiqi mavoqifis sahoba. \u2013 Qohira: 1387. \u2013 B. 61-62.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref14\" name=\"_ftn14\">[14]<\/a> Kengroq ma\u02bclumot uchun qarang: Ibn Sa\u02bcd. J. III. \u2013 B. 32.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref15\" name=\"_ftn15\">[15]<\/a> Kengroq ma\u02bclumot uchun qarang: Bag\u02bbdodiy, Abu Mansur Abdulqohir ibn Tohir. al-Farqu baynal firaq va bayonul firqatin nojiya minhum. \u2013 Qohira: n.y.n. \u2013 B. 55; Shahristoniy, Muhammad ibn Abdulkarim. Kitobul milil van nihal. \u2013 Qohira: 1366\/1947. J. 1. \u2013 B. 201; Ash\u02bcariy, Abul Hasan Ali ibn Ismoil. Maqolatul islamiyyin va ixtilaful musolliyn. \u2013 Weisbaden: 1980. \u2013 B. 87; Hayyot, Abul Husayn Abdurrahim ibn Muhammad ibn Usmon mu\u02bctaziliy. al-Intisor var rad ibnir rovandiy al-mulhid. \u2013 Bayrut: 1957. \u2013 B. 102.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref16\" name=\"_ftn16\">[16]<\/a> Qarang: Ibn Kasir. Boisul hasis. \u2013 B. 155; Ibn Qutayba, Muhammad Kufiy Marvaziy. Ta\u02bclifu muxtalifil hadis. X.Kirbashio\u02bbg\u02bbli tarjimasi. \u2013 Istanbul:1979. \u2013 B. 100; Ibn Abdulvahhob, Muhammad. Risola fir rad alar rofiza. \u2013 Riyoz: n.y.y. \u2013 B. 26.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref17\" name=\"_ftn17\">[17]<\/a> Qarang: Asqaloniy, Ibn Hajar Abul Fazl Ahmad ibn Ali ibn Muhammad Kinoniy. Ta\u02bcjilul manfaa bi zavoidi rijalil aimmatil arba\u02bca. \u2013 Haydarobod: 1324. \u2013 B. 235); Abu G\u02bbudda. Mavzu\u02bc hadislar. \u2013 Istanbul: n.y.n. \u2013 B. 28.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref18\" name=\"_ftn18\">[18]<\/a> Suyutiy. Miftohul janna. \u2013 B. 45.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-family: 'times new roman', times, serif; font-size: 12pt;\"><a href=\"#_ftnref19\" name=\"_ftn19\">[19]<\/a> Watt, William Montgomery. Islamic philosophy and theology. \u2013 Edinburg: 1962. \u2013 B. 53.<\/span><\/div>\n<div style=\"text-align: right;\"><strong><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Otabek MUHAMMADIYEV,<\/span><\/strong><\/div>\n<div style=\"text-align: right;\"><strong><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">Imom Buxoriy xalqaro ilmiy-tadqiqot markazi direktor o\u02bbrinbosari, <\/span><\/strong><\/div>\n<div style=\"text-align: right;\"><strong><span style=\"font-family: 'times new roman', times, serif; font-size: 14pt;\">tarix fanlari bo\u02bbyicha falsafa doktori (RhD), katta ilmiy xodim<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"<p>Sahobalarning Qur\u02bcon va hadislarni keyingi avlodlarga etkazishda va Islom madaniyatining shakllanishida muhim roli bor. Ularning Qur\u02bcon bilan bog\u02bbliq vazifalaridan biri, Qur\u02bconni darhol to\u02bbplab, kitob shakliga keltirish, ikkinchisi esa, Qur\u02bconni to\u02bbg\u02bbri tushunishni ta\u02bcminlash bo\u02bblgan. Payg\u02bbambar (a.s.)ning vafotidan keyin, Abu Bakrning xalifaligi davrida, Qur\u02bconi karim ikki muqova orasida to\u02bbplanib, kitob shakliga keltirilgan. Bu juda muhim voqeani amalga &hellip;<\/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":"<!-- This site is optimized with the Yoast SEO plugin v23.3 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>HADISLARNI INKOR ETISH SABABLARI VA OQIBATLAR(3-qism) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"HADISLARNI INKOR ETISH SABABLARI VA OQIBATLAR(3-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=47816&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(3-qism) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"HADISLARNI INKOR ETISH SABABLARI VA OQIBATLAR(3-qism)\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=47816&amp;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=\"2026-01-23T05:11:00+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2026-01-20T10:13:22+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=\"10 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=47816&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=47816&lang=oz\",\"name\":\"HADISLARNI INKOR ETISH SABABLARI VA OQIBATLAR(3-qism) - 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