{"id":48008,"date":"2026-02-02T10:50:46","date_gmt":"2026-02-02T05:50:46","guid":{"rendered":"https:\/\/bukhari.uz\/?p=48008"},"modified":"2026-02-02T10:50:46","modified_gmt":"2026-02-02T05:50:46","slug":"nosuriddin-samarqandiyning-samarqand-fiqh-maktabida-tutgan-o%ca%bbrni","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=48008&lang=oz","title":{"rendered":"NOSURIDDIN SAMARQANDIYNING SAMARQAND FIQH MAKTABIDA TUTGAN O\u02bbRNI"},"content":{"rendered":"

Samarqand va unga yondosh mintaqalarda ko\u02bbplab olimlar yashab, ijod qilgan. Ularning aksariyati mahalliy aholi orasidan yetishib chiqqan. Boshqa mintaqalardan ilm talabida kelganlar ham Samarqanddagi ilmiy muhitning yanada rivojlanishiga munosib hissa qo\u02bbshgan. Shu bois ularning merosini o\u02bbrganish hozirgi kundagi dolzarb masalalardan biridir.<\/span><\/p>\n

Samarqand ilmiy maktabining yorqin vakillaridan biri Nosiruddin Samarqandiydir. Alloma Qoraxoniylar davlatining yetuk olimidir. XI asr oxiri, XII asr birinchi yarmida yashagan. Umrining aksariyatini Samarqandda o\u02bbtkazgan. Zamondoshlari orasida aqida olimi, faqih, tarixnavis, mutasavvif sifatida mashhur bo\u02bblgan.<\/span><\/p>\n

Manbalarda Samarqandiyning 17 ta asari haqida ma\u02bclumot mavjud. Ularning 10 tasi fiqhga doirdir. Shuning uchun ham olim ko\u02bbproq faqih sifatida tilga olinadi. Bundan tashqari, aqida, tarix, axloq ilmi bo\u02bbyicha ham asarlar yozgan. Mazkur asarlardan 6 tasi bugungi kungacha yetib kelgan. Ularning uchtasi ustida tadqiqotlar olib borilgan va nashr qilingan.<\/span><\/p>\n

Olimning fiqhiy qarashlarini \u201cKitab al-multaqot\u201d, \u201cAl-Fiqhun nafe\u02bc\u201d, \u201cJomi al-fatovo\u201d nomli asarlari orqali o\u02bbrganishimiz mumkin. Aqidaviy qarashlari haqida esa \u201cFath al-g\u02bbolaq fit tavhid\u201d asaridi ma\u02bclumot beriladi. Mazkur asarlarda olimning chuqur bilim sohibi ekani, ayniqsa, o\u02bbzi yashab turgan mintaqa dunyoqarashidan kelib chiqib, fatvo berganini ko\u02bbramiz. Xususan, \u201cKitab al-multaqot\u201d asarida Samarqand urfiga katta e\u02bctibor qaratgan. Oila, savdo singari masalalarda aholi ishlatadigan mahalliy iboralarning shar\u02bciy hukmlarini ochib bergan. Movarounnahr ulamolaridan juda ko\u02bbplab iqtibos keltirilgani ham alloma asarlarining o\u02bbziga xos jihatidir.<\/span><\/p>\n

Alloma qarashlari haqida Olim ibn Aloning \u201cAl-Fatovo Tatarxoniya\u201d, Ibn Obidinning \u201cRaddul muxtor\u201d, Ibn Nujaymning \u201cAl-Bahrur roiq\u201d, Ali ibn Usmon O\u02bbshiyning \u201cAl-Fatovo Sirojiya\u201d, Boboqushchi Abdurahmon Afandining \u201cBo\u02bbstanush shaqoiqun no\u02bbmon\u201d, Dada Xalifaning \u201cRisala fi amvali baytil mal\u201d asarida ham to\u02bbxtab o\u02bbtilgan.<\/span><\/p>\n

Tadqiqotda tizimlilik, nazariy-deduktiv xulosa chiqarish, analiz va sintez, tarixiylik va mantiqiylik hamda qiyosiy tahlil kabi metodlardan foydalanilgan.<\/span><\/p>\n

Nosiruddin Samarqandiyning to\u02bbliq ismi Abulqosim Nosiruddin Muhammad ibn Yusuf ibn Ali Alaviy Husayniy (Hasaniy) Madaniy Samarqandiydir [2:1813]. Manbalarda olimning kunyasi Abulqosim, ba\u02bczi o\u02bbrinlarda esa Abulqutun tarzida keltirilgan [14:113]. Nasabi Imom Husayn yoki Imom Hasanga borib taqalgani uchun Husayniy yoki Hasaniy nisbasini ham olgan [16:17]. Madaniy nisbasi olimning uzoq muddat Madinada yashagani bilan bog\u02bbliq [16:18]. Samarqandiy nisbasi uning tug\u02bbilib, voyaga yetgan, ta\u02bclim olgan va buyuk ulamo sifatida yetishib chiqishiga sabab bo\u02bblgan Samarqand shahri uchun berilgan. Manbalarda \u201cU Samarqand ahlidan\u201d [15:409] degan qayd tez-tez uchrab turadi.<\/span><\/p>\n

Nosiruddin Samarqandiyning hayoti haqida ma\u02bclumotlar yetarli emas. O\u02bbzining asarlari, tabaqot va tarojim kitoblaridagi ma\u02bclumotlarga ko\u02bbra, olim Samarqandda tug\u02bbilgan, shu yerda ta\u02bclim olgan va shu shaharda vafot etgan.<\/span><\/p>\n

Allomaning vafot tarixi manbalarda turlicha ko\u02bbrsatilgan. Samarqandiy qalamiga mansub \u201cKitab al-multaqot\u201d, \u201cJomi al-fatovo\u201d, \u201cFath al-g\u02bbalaq\u201d kabi asarlarda va tarjimayi hol haqidagi boshqa kitoblarda allomaning 1161-yilda vafot etgani qayd etilgan.<\/span><\/p>\n

Hoji Xalifa \u201cKashfuz zunun\u201dda olimning \u201cMasobih as-subul\u201d, \u201cAl-Fiqhun nofi\u02bc\u201d nomli asarlari haqida ma\u02bclumot bergan holda uni 1258-yilda vafot etganini yozgan.<\/span><\/p>\n

Boshqa asarlari haqidagi ma\u02bclumotlarda esa 1161-yilni ko\u02bbrsatgan. Shu va boshqa aksar manbalardagi ma\u02bclumotga tayangan holda olim 1161-yilda olamdan o\u02bbtganini xulosa qilish mumkin [2:361].<\/span><\/p>\n

Manbalarda qayd etilishicha, Nosiruddin Samarqandiy zindonda vafot etgan va bunga uning mag\u02bbrur fe\u02bcli, haqiqat oldida hech kimni ayamasligi sabab qilib ko\u02bbrsatilgan. Joyi kelganda sultonga ham o\u02bbz fikrini dadil bildirgani, olimlarni qattiq tanqid qilgani uchun hibsga olingan Samarqandiy zindonda vafot etadi. Laknaviy uning qatl qilinganini aytgan [2:361]. Shu sababli ayrim manbalarda olimning nomiga \u201cshahid\u201d atamasi qo\u02bbshilganini ko\u02bbrish mumkin [15:409].<\/span><\/p>\n

Allomaning hayoti siyosiy beqaror davrga to\u02bbg\u02bbri kelgan. XI-XII asrlarda Movarounnahr shiddatli muhorabalar, siyosiy ziddiyatlar qarshisida qolgan edi. Bu vaqtga kelib 840-yilda tashkil topgan Qoraxoniylar davlati o\u02bbta kuchsizlangan, Sharqiy Qoraxoniylar davlati va G\u02bbarbiy Qoraxoniylar davlatiga bo\u02bblib ketgan edi [16:135]. Ayni damda tez sur\u02bcatda yuksalib kelayotgan Saljuqiylar davlati bilan qoraxoniylar o\u02bbrtasida ixtilof ortgan edi.<\/span><\/p>\n

1089-yil ikki turk davlati o\u02bbrtasidagi jangda Saljuqiylar sultoni Sulton Sanjar Qoraxoniylar qo\u02bbshinini yengib, G\u02bbarbiy Qoraxoniylar davlati ortidan Sharqiy Qoraxoniylar davlatini o\u02bbz hukmi ostiga oladi. Biroz o\u02bbtib, hali bu mojarolar sovib ulgurmasdan Movarounnahr qoraxitoylar hujumiga uchraydi. 1137-yildagi Xo\u02bbjand atrofida bo\u02bblib o\u02bbtgan jangda saljuqiylarga tobe Qoraxoniylar davlati tor-mor etiladi va mintaqa qoraxitoylar tasarrufiga o\u02bbtadi. 1141-yilda dushmanga qarshi birlashgan saljuqiylar-qoraxoniylar qo\u02bbshini ham yengiladi [9:86].<\/span><\/p>\n

Nosiruddin Samarqandiyning hayoti mintaqani avval qoraxoniylar, keyin saljuqiylar, undan keyin qoraxitoylar idora etgan davrga to\u02bbg\u02bbri kelgan. Biroq saljuqiylar ham, qoraxitoylar ham Qoraxoniylar davlatini tugatmagan, balki o\u02bbziga tobe davlat sifatida qoldirgan.<\/span><\/p>\n

1143-yil qoraxitoylar podshosi vafot etishi bilan mintaqa yana saljuqiylar tasarrufiga o\u02bbtadi. Samarqandiy hayotining so\u02bbnggi davrlarida esa mintaqani xorazmshohlar egallaydi.<\/span><\/p>\n

Davr siyosiy jihatdan beqaror bo\u02bblsa-da, ilmiy-madaniy jihatdan ahvol yomon bo\u02bblmagan. Ilm-ma\u02bcrifat rivojlanishda davom etgan, Buxoro va Samarqand islom olamining ilmiy markazi darajasini hamon saqlab kelayotgandi.<\/span><\/p>\n

Samarqandiyning ustoz va shogirdlari haqida tarjima hol kitoblarda aytarli ma\u02bclumot uchramaydi. Bu haqda olimning o\u02bbzi yozgan kitoblardan, ustoz va shogirdlarining asarlaridan ayrim xulosalarni chiqarish mumkin.<\/span><\/p>\n

Muallif \u201cAl-Multaqot\u201d asarida to\u02bbqsonga yaqin ulamodan iqtibos keltirgan. Ularning ichida o\u02bbziga zamondosh juda ko\u02bbplab faqihning ismi o\u02bbrin olgan. Shamsulaimma Saraxsiy (vaf.1090), Abul Yusr Pazdaviy (vaf. 1100), Najmiddin Umar Nasafiy singari zamondosh olimlar ichidan faqat uch kishini \u201cshayxim\u201d deb atagan. \u201cShayx\u201d termini ko\u02bbpincha ustozga nisbatan qo\u02bbllangani bois, quyida nomlari zikr etiladigan faqihlarni Samarqandiyning ustozi bo\u02bblganini taxmin qilish mumkin.<\/span><\/p>\n

Mahmud ibn Abdulaziz O\u02bbzkandiy (vaf. XII asr boshi). Olim Shamsulaimma Saraxsiyning shogirdi, mashhur hanafiy faqihi Qozixon O\u02bbzkandiyning (vaf. 1196) bobosidir [2:342]. Manbalardan uning \u201cAl-Favaid fi furuil hanafiya\u201d nomli asar yozgani ma\u02bclum [23:1301]. Samarqandiy \u201cAl-Multaqotda\u201d: \u201cShayximiz Qozi Mahmud ibn Abdulaziz mana shunday fatvo berdi\u201d, deb uning ustozi ekaniga ishora qilgan [18:454].<\/span><\/p>\n

Samarqandiy \u201cshayxim\u201d deb atagan faqihlardan yana biri Alouddin Mahmud ibn Mas\u02bcud Marg\u02bbinoniydir [18:180]. Abdulqodir Qurashiy \u201cJavahirul muziya\u201dda alloma \u201cAl-Fatovo\u201d nomli asar yozganini qayd etgan [15:451].<\/span><\/p>\n

Olim \u201cAl-Multaqot\u201dda \u201cShayximiz Alouddin Mahmud ibn Mas\u02bcud Marg\u02bbinoniy shunday dedi\u201d, deganiga ko\u02bbra, u Marg\u02bbinoniyning fatvosini bevosita eshitgan va bu ikki olim o\u02bbrtasida ustoz-shogird munosabati bo\u02bblgan.<\/span><\/p>\n

\u201cAl-Multaqot\u201dda alloma \u201cshayxim\u201d deb atagan faqihlarning uchinchisi Shayxulislom Ali ibn Muhammad Isbijobiydir (vaf.1140). Samarqand muftiysi va shaharning peshqadam ulamosi bo\u02bblgan Isbijobiy o\u02bbz zamonida hanafiy fiqhining eng bilimdoni sifatida tanilgan edi. Uning shogirdlari orasida \u201cHidoya\u201d muallifi Burhoniddin Marg\u02bbinoniy ham borligi ahamiyatga molik. Olimning \u201cSharhul muxtasarit tahoviya\u201d [10:213], \u201cKitabuz zad\u201d [11:697], \u201cAl-Mabsut\u201d [2:209] singari asarlari ma\u02bclum.<\/span><\/p>\n

Manbalarda Nosiruddin Samarqandiyning shogirdi sifatida yagona nom uchraydi. Sirojiddin Ali ibn Usmon O\u02bbshiy o\u02bbzining \u201cAl-Fatavous Sirojiya\u201d va \u201cNisabul axbar\u201d nomli asarida Samarqandiyni o\u02bbzining ustozi sifatida zikr qilgan. \u201cNisabul axbar\u201dda yozishiga ko\u02bbra, u ustozidan Zindovastining \u201cRavzatul ulamo\u201d, Qosim ibn Salomning \u201cG\u02bboribu Abu Ubayda\u201d, Muhammad ibn Ahmad Marvaziyning \u201cAl-Iqno\u201d asaridan dars olgan.<\/span><\/p>\n

Nomlari zikr etilgan buyuk ustozlardan ta\u02bclim olgan Samarqandiy o\u02bbz ortidan nomiga xos katta ilmiy meros qoldirgan. Alloma haqida ma\u02bclumot berilgan adabiyotlarda uning 20\u00a0ga yaqin asar yozgani qayd etilgan. E\u02bctiborlisi, ularning 11 tasi hanafiy fiqhiga oiddir.<\/span><\/p>\n

Mazkur asarlardan 6 tasi bugungi kungacha yetib kelgan:<\/span><\/p>\n

    \n
  1. Kitab al-multaqot yoki Al-Multaqot fil fataval hanafiya.<\/em> Asarda allomaning saralangan fatvolari jamlangan bo\u02bblib, bir jilddan iborat [18:487].<\/span><\/li>\n
  2. Al-Fiqhun nafe\u02bc.<\/em> Furuul fiqhga doir keng qamrovli bu asar faqihlar tomonidan e\u02bctirof etilgan, doimiy murojaat qilingan qimmatli kitoblardan biridir. Asar Ibrohim Abbud tomonidan tahqiq etilib, olti jildda nashr qilingan [17].<\/span><\/li>\n<\/ol>\n

    Asarga Abu Barakot Nasafiy \u201cAl-Mustasfo\u201d nomli sharh yozgan va bu sharh ham bizning davrimizga qadar yetib kelgan. Uning zamonaviy nashri mavjud [3].<\/span><\/p>\n

      \n
    1. Al-Jomiul kabir fil fatovo.<\/em> Manbalarda asarning nomi \u201cJomi al-fatovo\u201d shaklida ham kelgan [22:565]. Asarning qo\u02bblyozma nusxasi Saudiya Arabistoni poytaxti Ar-Riyoddagi Malik Saud universiteti kutubxonasida \u2116.1827 raqam bilan saqlanmoqda [9].<\/span><\/li>\n
    2. Fath al-g\u02bbolaq fit tavhid<\/em>. Kalom ilmiga doir bu asar bugungi kungacha saqlanib qolgan. Qo\u02bblyozma nusxasi Turkiyadagi Sulaymoniya kutubxonasida \u2116.3142 raqami ostida saqlanadi.<\/span><\/li>\n<\/ol>\n

      Mutashobih oyatlar talqiniga bag\u02bbishlangan asar o\u02bbz mohiyatiga ko\u02bbra ayni mavzuda hozirgi kungacha yetib kelgan yagona asardir. Asar O\u02bbzkan Shimshak va Yusuf Arikaner tomonidan o\u02bbrganilgan va nashr etilgan [21:1340].<\/span><\/p>\n

        \n
      1. Kitabul ihqof (ihqoq).<\/em> Asar Qur\u02bcon ilmlariga bag\u02bbishlangan [23:1386]. Samarqandiyning \u201cAl-Fiqhun nafe\u02bc\u201d asari tadqiqotchisi Abbud Brokkelmandan havola keltirib, bu asarning qo\u02bblyozma nusxasi Germaniyadagi Berlin kutubxonasida \u2116.728 raqami ostida saqlanishini ta\u02bckidlagan [17:17].<\/span><\/li>\n
      2. Riyozul axloq. <\/em>Manbalar bu asarning odob-axloq va tasavvuf masalasiga doir ekanini yozadi [22:938]. Asarning ikkita qo\u02bblyozma nusxasi ma\u02bclum. Birinchisi, Saudiya Arabistonidagi Malik Muhammad Hasan ibn Hamza Zohir shaxsiy kutubxonasida, ikkinchisi Suriyadagi \u201cZohiriya\u201d kutubxonasida 11139 raqami ostida saqlanadi [13:37].<\/span><\/li>\n<\/ol>\n

        Samarqandiyning aksar asarlari, afsuski, bizgacha yetib kelmagan. Binobarin, yozma manbalarda quyidagi asarlar ham olimga mansub deb keltirilgan:<\/span><\/p>\n

          \n
        1. Al-Misdoq.<\/em> Kalom ilmi haqida yozilgan bu asar haqida Husamiddin Sig\u02bbnoqiyning \u201cAt-Tasdid fi sharhit Tamhid\u201d nomli asarida ma\u02bclumot berilgan hamda juda ko\u02bbp iqtibos keltirilgan [24:64].<\/span><\/li>\n
        2. 2.\u00a0Sharhun nafi\u02bc.<\/em> Alloma Ali Qori Samarqandiyning shunday asari bo\u02bblganini va bu asarni muallif o\u02bbzining \u201cAl-Fiqhun nafe\u02bc\u201d asari sharhiga bag\u02bbishlaganini yozgan [4:638].<\/span><\/li>\n
        3. Masobihus subul.<\/em> Ikki jildli fiqh ilmiga doir asar [10:229].<\/span><\/li>\n
        4. Qonun fil furu\u02bc.<\/em> U ham fiqh ilmiga oid asarlardan biridir [23:1313].<\/span><\/li>\n
        5. An-Manshur fil furu\u02bc.<\/em> Bu ham fiqhga doir asardir [23:1861].<\/span><\/li>\n
        6. Mabsut. <\/em>Ibn Obidin \u201cUqudu rasmil muftiy\u201d asarida hanafiy mazhabi asosida yozilgan mabsut asarlarni sanash barobarida: \u201cUlardan biri sayyidimiz Nosiruddin Samarqandiyning mabsutidir\u201d, degan va uni Imom Muhammad, Jurjoniy, Halvoniy, Saraxsiyning mabsuti singari mo\u02bbtabar kitoblar bilan birga zikr qilgan. Bu esa asarning ahamiyatiga ishoradir [14:113].<\/span><\/li>\n
        7. Xulasatul muftiy fil furu\u02bc.<\/em> Hoji Xalifa Nosuriddin Samarqandiyning fiqh ilmiga oid shu nomli asari borligini qayd etgan [22:717].<\/span><\/li>\n
        8. Kitabul vofiy.<\/em> Nosuriddin Samarqandiy bu asari haqida o\u02bbzining \u201cAl-Fiqhun nafi\u02bc\u201d asarida ma\u02bclumot bergan. Asarning \u201cDa\u02bcvo\u201d bobida er-xotin masalalariga doir hukmlarni ochiqlar ekan: \u201cBu haqda \u201cVofiy\u201dda batafsil bayon qilganmiz\u201d, deb yozadi. Bu esa, olimning shu nomdagi asari bo\u02bblganini bildiradi [17:1212].<\/span><\/li>\n
        9. Bulug\u02bbul e\u02bcrob min tahqiqi istiaratil arab<\/em>. Bu asar arab tili va balog\u02bbati haqidadir [11:194].<\/span><\/li>\n
        10. Tarixu Balx<\/em>. Samarqandiyning tarix haqidagi mazkur asari bo\u02bblganini \u201cAl-Fiqhun nafi\u02bc\u201dni tahqiq qilgan Ibrohim Abbud va bu asarning sharhi bo\u02bblgan \u201cAl-Mustasfa\u201dni tahqiq qilgan G\u02bbomidiy \u201cMashayixu Balx minal hanafiya\u201d nomli asarga tayanib ma\u02bclum qilgan [3:20].<\/span><\/li>\n
        11. Kitabul ihsaf.<\/em> Bu asar haqida birgina Laknaviy \u201cAl-Favaidul bahiya\u201dda so\u02bbz yuritgan bo\u02bblib, mazmun-mohiyati, qaysi fanga doir ekani xususida ma\u02bclum qilmagan [2:360]. Tadqiqotchi B.Muxtarov mazkur asarni \u201cKitabul ihqof\u201dning boshqacha nomlanishi, ya\u02bcni ikkisi bitta asar ekanini yozgan [13:39].<\/span><\/li>\n
        12. As\u02bcila va ajviba<\/em>. Savol-javob janrida asar yozgan ko\u02bbplab olimlar qatorida Nosiruddin Samarqandiyning ham nomi mavjud [13:46].<\/span><\/li>\n<\/ol>\n

          Samarqandiyning bugungacha yetib kelgan asarlaridan biri \u201cKitab al-multaqot\u201d mazhab doirasida muhim ahamiyatga ega fatvo asaridir. \u201cMaol al-fatovo\u201d nomi bilan ham atalgan bu asar Samarqandiyning \u201cAl-Jomiul kabir fil fatovo\u201d nomli boshqa bir kitobidan qisqartirib olingan.<\/span><\/p>\n

          \u201cAl-Multaqot\u201d \u00a0<\/em>(\u0627\u0644\u0645\u0644\u062a\u0642\u0637) \u201claqota\u201d (\u0644\u0642\u0637) o\u02bbzagidan kelib chiqqan bo\u02bblib, \u201ctopish\u201d, \u201char yerdan, turli joylardan to\u02bbplash\u201d degan ma\u02bcnoni bildiradi. Bunga ko\u02bbra asarni \u201cHanafiy mazhabidagi saralangan fatvolar\u201d shaklida tarjima qilish maqsadga muvofiq.<\/span><\/p>\n

          Asar bugungi kunda u qadar mashhur bo\u02bblmasa-da, o\u02bbz davrida anchayin shuhrat qozongan va unga faqihlar ko\u02bbp murojaat etgan. Nosiruddin Samarqandiydan keyin yashagan ulamolar o\u02bbz asarlarida \u201cAl-Multaqot\u201ddan ko\u02bbplab iqtibos keltirgan. Masalan, Olim ibn Alo (vaf.1384) \u201cAl-Fatovo Tatarxoniya\u201dda [20:174], Ibn Obidin (vaf.1836) \u201cRaddul muxtor\u201dda, Ibn Nujaym (vaf.1563) \u201cAl-Bahrur roiq\u201dda [5:480], Ali ibn Usmon O\u02bbshiy \u201cAl-Fatovo Sirojiya\u201dda [8:19], Boboqushchi Abdurahmon Afandi (vaf.1576) \u201cBo\u02bbstanush shaqoiqun no\u02bbmon\u201dda [6:1786], Dada Xalifa (vaf.1567) \u201cRisala fi amvali baytil mal\u201dda [1:298] Nosiruddin Samarqandiyning fatvolariga o\u02bbrin bergan.<\/span><\/p>\n

          \u201cKitab al-multaqot\u201dning qo\u02bblyozma nusxalari u qadar ko\u02bbp emas. Aniqlangan ma\u02bclumotlarga ko\u02bbra, mavjud qo\u02bblyozmalar Turkiyaning Istanbul shahridagi \u201cSulaymoniya\u201d kutubxonasida \u2116.575, \u201cDomadzoda\u201d kutubxonasida \u2116.1056-1057 raqam ostida saqlanadi.<\/span><\/p>\n

          Asarning zamonaviy nashri Sayyid Yusuf Ahmad va Mahmud Nassor tomonidan 2000-yil Bayrutda chop etilgan.<\/span><\/p>\n

          \u201cAl-Multaqot\u201d \u201ckitob\u201d nomi berilgan 40 bo\u02bblim va \u201cmatlab\u201d nomi berilgan 315 bobdan tashkil topgan bir jildli fatvo asaridir. Asarning boshqa fatvo kitoblari bilan taqqoslanganda nisbatan qisqa ekani ko\u02bbzga tashlanadi.<\/span><\/p>\n

          Muallif mavzularni bayon qilishda o\u02bbziga xos uslub tanlagan. Kitobni o\u02bbqish davomida asarda odamlar bergan savollarga qisqa javoblar to\u02bbplangan yoki boshqa asarlardagi kamchiliklarni to\u02bbldirish maqsadida yozilgan, deb xulosa qilish mumkin. Negaki:<\/span><\/p>\n

          \u2013\u00a0Fatvolar juda qisqa va aksariyat o\u02bbrinlarda hukmlar orasida bog\u02bbliqlik yo\u02bbq.<\/span><\/p>\n

          \u2013\u00a0Muallif kitob yoki bob avvalida mazkur kitob yoki bobga ta\u02bcrif bermagan, mavzuga doir kirish qilmagan, to\u02bbg\u02bbridan to\u02bbg\u02bbri hukmlarni bayon qilgan.<\/span><\/p>\n

          \u2013\u00a0Hukmlar batafsil, tartibli bayon qilinmagan.<\/span><\/p>\n

          \u2013\u00a0Ba\u02bczan bir mavzu ichida unga aloqasi bo\u02bblmagan boshqa bir mavzuni ko\u02bbrish mumkin.<\/span><\/p>\n

          Ehtimol, shu sababdan asar 1207-1219-yillar davomida Majduddin Ustrushaniy (vaf. 1240-yildan keyin) tomonidan tartiblangan bo\u02bblishi mumkin. Ustrushaniy asarning tarqoq mavzularini tartibga keltirib, \u201cTajnisu masail al-multaqot\u201d yoki \u201cTartib al\/multaqot\u201d deb atagan. Mazkur asar qo\u02bblyozmasi O\u02bbzbekiston xalqaro islom akademiyasi Manbalar xazinasida \u2116.283 raqami ostida saqlanmoqda [13:46].<\/span><\/p>\n

          Arab tilida yozilgan asarning ko\u02bbplab o\u02bbrinlarida forscha kalimalar qo\u02bbllangan. \u201cNikoh\u201d kitobidan boshlab, \u201ctaloq\u201d, \u201cqasam\u201d, \u201csavdo\u201d, \u201csiyar\u201d, \u201chiba\u201d, \u201csadaqa\u201d, \u201ciqror\u201d, \u201cvasiyat\u201d kitobida ko\u02bbplab forscha jumlalarni uchratish mumkin. Muallif forsiyzabonlar ham yashaydigan Samarqand shahri urfidan kelib chiqib, shunday uslub tanlagan bo\u02bblishi mumkin.<\/span><\/p>\n

          \u201cAl-Multaqot\u201d hukmlar qisqa shaklda bayon qilingan fatvo asar ekani sabab unda bayon qilingan aksar masalalarning manbasi zikr etilmagan. Bu esa ayrim manbalarda \u201cAl-Multaqot\u201dda dalillarga o\u02bbrin berilmagani zikr qilinadi [5:480]. Aslida, bir necha o\u02bbrinda Qur\u02bcon, sunnat, qiyos, istihson, urf va sahobalar vositasidagi dalillar alohida keltirilgan.<\/span><\/p>\n

          Muallif Qur\u02bcondan dalil keltirar ekan, so\u02bbzini \u201cli qavlihi taala\u201d deb boshlaydi va oyatning faqat masalaga tegishli qismini keltiradi. Asarda jami 15 ta oyat dalil qilingan.<\/span><\/p>\n

          Asarda dalil qilingan hadislarda ba\u02bczi istisnolardan tashqari ularning sanadi yo\u02bbq. Ayrim o\u02bbrinlarda hadisning ma\u02bcnosi rivoyat qilingan.<\/span><\/p>\n

          Asardagi 10 ta o\u02bbrinda \u201cqiyosan\u201d termini ishlatilgan va hukmlar shunga o\u02bbxshash boshqa bir hukmga muqoyasa qilingan.<\/span><\/p>\n

          Shuningdek, istihson dalili 41 o\u02bbrinda kelgan. Oz bo\u02bblsa-da, \u201csahoba\u201d so\u02bbzi va urf dalillari ham mavjud.\u00a0<\/span><\/p>\n

          Bir mazhab yoki faqihning fiqhini tushunish uchun u qo\u02bbllagan istilohlarni yaxshi tanib olish lozim. Ayniqsa, tarjih va fatvoga oid so\u02bbzlar mutlaqo ajratib olinishi kerak. Aks holda, rojih hukm o\u02bbrniga marjuhni, fatvo berilgan hukm o\u02bbrniga rad etilganni olish xavfi paydo bo\u02bbladi [7:107].<\/span><\/p>\n

          Nosiruddin Samarqandiy ham \u201cAl-Multaqot\u201dda bir qancha fiqhiy terminlardan foydalangan. Ularning bir qismi mazhab imomlariga doir istilohlar, qolgani \u201cfatvo belgilari\u201d deb nomlanuvchi tarjih (afzal ko\u02bbrilgan) lafzlardir. Mazhab imomlariga tegishli istilohlar quyidagilardan iborat:<\/span><\/p>\n

            \n
          • as\u02bchabuna \/\u0623\u0635\u062d\u0627\u0628\u0646\u0627, (mazhabimiz peshvolari);<\/span><\/li>\n
          • mashoix \/\u0645\u0634\u0627\u064a\u062e, (shayxlar, ustozlar);<\/span><\/li>\n
          • mashoixu Balx \u0645\u0634\u0627\u064a\u062e \u0628\u0644\u062e\/, (Balx ustozlari);<\/span><\/li>\n
          • ahli Samarqand \/\u0623\u0647\u0644 \u0633\u0645\u0631\u0642\u0646\u062f, (Samarqand ahli);<\/span><\/li>\n
          • ulamoi Samarqand \/\u0639\u0644\u0645\u0627\u0621 \u0633\u0645\u0631\u0642\u0646\u062f, (Samarqand ulamolari);<\/span><\/li>\n
          • mutaqoddimin\u0627\u0644\u0645\u062a\u0642\u062f\u0645\u0648\u0646\/, (ilk davr ulamolari);<\/span><\/li>\n
          • mutaaxxirin\u0627\u0644\u0645\u062a\u0623\u062e\u0631\u0648\u0646\/ (keyingi davr ulamolari).<\/span><\/li>\n<\/ul>\n

            \u201cFatvo belgilari\u201d deb nomlanuvchi tarjih lafzlari esa quyidagilardir:<\/span><\/p>\n

              \n
            • haza indana\u0647\u0630\u0627 \u0639\u0646\u062f\u0646\u0627\/, (bu bizning nazdimizga ko\u02bbradir);<\/span><\/li>\n
            • bihi naqul\u0628\u0647 \u0646\u0642\u0648\u0644\/, (biz buni aytamiz);<\/span><\/li>\n
            • alayhil fatvo\u0639\u0644\u064a\u0647 \u0627\u0644\u0641\u062a\u0648\u0649\/, (fatvo shunga berilgan);<\/span><\/li>\n
            • qavlu as\u02bchabina\u0642\u0648\u0644 \u0623\u0635\u062d\u0627\u0628\u0646\u0627\/, (peshvolarimizning qarashi);<\/span><\/li>\n
            • kasirun min mashaixina\u0643\u062b\u064a\u0631 \u0645\u0646 \u0645\u0634\u0627\u064a\u062e\u0646\u0627\/, (ustozlarimizning aksari);<\/span><\/li>\n
            • bihi axoza\u0628\u0647 \u0623\u062e\u0630\/, (shuni olgan);<\/span><\/li>\n
            • bihi na\u02bcxuzu\u0628\u0647 \u0646\u0623\u062e\u0630\/, (biz ham shuni olamiz);<\/span><\/li>\n
            • haza ahsanu ma sami\u02bcna\u0647\u0630\u0627 \u0623\u062d\u0633\u0646 \u0645\u0627 \u0633\u0645\u0639\u0646\u0627\/ <\/span>
              \n(bu eshitganlarimizning eng sarasi).<\/span><\/li>\n<\/ul>\n

              Sanab o\u02bbtilgan istilohlarning har biri o\u02bbziga xos ma\u02bcnoni anglatadi.<\/span><\/p>\n

              Tarjih lafzlari qo\u02bbllanilmagan, fatvolar tartiblanmagan o\u02bbrinlarda Nosiruddin Samarqandiy quyidagi o\u02bbziga xos uslubdan foydalangan:<\/span><\/p>\n

              \u2013\u00a0Mazhab imomlaridan kimning fatvosini olgan bo\u02bblsa, faqat uning ismini zikr etgan, boshqa qarash va ixtiloflarni keltirmagan.<\/span><\/p>\n

              \u2013\u00a0Birinchi Abu Hanifa, keyin Abu Yusuf, undan so\u02bbng Imom Muhammadning fatvolari singari ilmiy tartibga rioya qilmagan.<\/span><\/p>\n

              \u2013\u00a0Ayrim o\u02bbrinlarda Zufar ibn Huzayl, Hasan ibn Ziyod qarashlarini keltirgan.<\/span><\/p>\n

                \n
              • Ba\u02bczi hukmlarni bayon qilganidan keyin ortidan \u201cxilofan\u201d lafzini keltirish orqali, masala ixtilofli ekani, ikkinchi tarafning farqli qarashlari borligini eslatib o\u02bbtgan.<\/span><\/li>\n<\/ul>\n

                Asarda oz bo\u02bblsa-da, boshqa mazhab, xususan, molikiylik va shofeiylik fatvolarini ko\u02bbrish mumkin. Hanbaliylik mazhabi fatvolari esa uchramaydi.<\/span><\/p>\n

                Nosiruddin Samarqandiy ba\u02bczi hukmlar ustida bahs yuritgandan keyin molikiy va shofeiylarning fatvolarini [18:40] misol tariqasida sanab o\u02bbtadi.<\/span><\/p>\n

                Muallif asarda mazhab imomlari va keyingi davr ulamolaridan iqtibos keltirish bilan birga, o\u02bbz qarashlarini alohida ifodalagan. Fatvolarini bayon qilishda \u201cqolal abd\u201d [18:34] (\u201cojiz banda dedi\u201d) terminini qo\u02bbllagan. Mazkur termin kitobning 49 yerida uchraydi.<\/span><\/p>\n

                Muallif o\u02bbzining fatvolarini bayon qilishda o\u02bbziga xos odobga rioya qilgan. Birinchi mazhab imomlarining yoki ulardan keyingi davr ulamolarining qarashlarini keltirib, undan keyin o\u02bbzi to\u02bbg\u02bbri deb bilgan hukmlarni ochiqlagan.<\/span><\/p>\n

                Nosiruddin Samarqandiy \u201cAl-Multaqot\u201dda o\u02bbndan ziyod fiqhiy asarlardan iqtibos keltirgan va bir qancha faqihlar qarashiga o\u02bbrin bergan.<\/span><\/p>\n

                Iqtibos keltirilgan asarlar orasida Imom Abu Yusufning \u201cKitabul javomi\u02bc\u201di, Imom Muhammadning hadis ilmiga oid \u201cKitabul osor\u201d, zohirur rivoya tipidagi asarlaridan \u201cMabsut\u201d, \u201cJomius sag\u02bbir\u201d, \u201cSiyarul kabir\u201d, \u201cZiyodot\u201d, nodirur rivoya tipidagi \u201cKaysoniyot\u201d, Xassofning \u201cMaxorijul Xassof\u201d, Abu Zayd Shurutiyning \u201cAsh-Shurut\u201d, Hishom ibn Ubaydullohning \u201cNavodirul Hishom\u201d, Abu Bakr ibn Yoqubning \u201cIxtilaful fuqaho\u201d, Faqih Abu Lays Samarqandiyning \u201cNavozil\u201d, Hilol ibn Yahyoning \u201cAhkomul vaqf\u201d asari kabilar bor.<\/span><\/p>\n

                Iqtibos keltirilgan olimlar sirasiga tobein tabaqasidan boshlab, XII asrga qadar yashagan 80\u00a0ga yaqin faqih joy olgan.<\/span><\/p>\n

                Muallif Abu Hanifa, Abu Yusuf, Imom Muhammad, Imom Zufar, Hasan ibn Ziyoddan tashqari, Kufa, Iroq Xuroson va Movarounnahr olimlaridan naql qilgan.<\/span><\/p>\n

                Asarda Imron ibn Husayn, Qozi Shurayh, Said ibn Musayyib singari tobeinlar;<\/span><\/p>\n

                Nuh ibn Maryam, Abdulloh ibn Muborak, Abu Muqotil Samarqandiy singari Abu Hanifaning shogirdlari;<\/span><\/p>\n

                Abu Sulaymon Juzjoniy, Xalaf bin Ayyub, Abu Hafs Kabir singari Imom Abu Yusuf va Imom Muhammadning shogirdlari;<\/span><\/p>\n

                Abu Ja\u02bcfar Tahoviy, Abulqosim Saffor, Abulhasan Karxiy, Abu Lays Samarqandiy, Halvoniy, Saraxsiy, Pazdaviy singari buyuk faqihlar fatvolari naql qilingan.<\/span><\/p>\n

                Mazkur faqihlar ichida eng ko\u02bbp Abu Ja\u02bcfar Hinduvoniyning qarashlariga o\u02bbrin berilgan bo\u02bblib, olimning ismi 80-marta zikr etilgan.<\/span><\/p>\n

                Ikkinchi o\u02bbrinda Abulqosim Safforning qarashlari 42-marta tilga olingan.<\/span><\/p>\n

                Uchinchi o\u02bbrinda 33 fatvo bilan Muhammad ibn Salama joy olgan. Abu Lays Samarqandiyning esa 30 ta fatvosi sanab o\u02bbtilgan.<\/span><\/p>\n

                Asarda nomi zikr etilgan 82 olimning 66 nafari haqida manbalarda aniq ma\u02bclumot mavjud. Mazkur 66 olimning 7 tasi Kufa, 11 tasi Bag\u02bbdod, 22 tasi Xuroson, 26 tasi Movarounnahr ulamolaridir.<\/span><\/p>\n

                Nosiruddin Samarqandiy ilmiy merosi bugungi kun uchun nisbatan yangi nom. Ilmiy jamoatchilik bu nom bilan tom ma\u02bcnoda o\u02bbtgan asrning so\u02bbnggi yillarida tanishishni boshlagan, ungacha uning nomini ayrim maqolalardagina uchratish mumkin edi.<\/span><\/p>\n

                Allomaga mansub asarlar ilk bor 2000-yilda nashr etilgan. Mazkur yilda uning \u201cKitab al-multaqot\u201d va \u201cAl-Fiqhun nafe\u02bc\u201d asarining zamonaviy-tanqidiy nashrlari dunyo yuzini ko\u02bbrgan.<\/span><\/p>\n

                \u201cFathul g\u02bbolaq fit tavhid\u201d asari 2020-yilda chop qilingan. \u201cJomiul fatovo\u201d, \u201cKitabul ihqof\u201d, \u201cRiyozul axloq\u201d hanuz qo\u02bblyozma holatida qolmoqda.<\/span><\/p>\n

                Ta\u02bckidlash lozimki, olimning bizgacha yetib kelgan asarlari juda qimmatlidir. \u201cKitab al-multaqot\u201d boshqa fatvo asarlarida uchramaydigan ayrim hukmlarga javob berilgani, xususan, Samarqand urfiga ko\u02bbproq urg\u02bbu qaratilgani bilan o\u02bbziga xos hisoblanadi.<\/span><\/p>\n

                \u201cAl-Fiqhun nafi\u02bc\u201d keng qamrovli, ravon tilli furuul fiqh asaridir. \u201cFathul g\u02bbolaq fit tavhid\u201d esa hozircha mutashobih oyatlar talqiniga oid bizga ma\u02bclum yagona asar bo\u02bblib turibdi. Ayni shu jihatdan qo\u02bblyozma holida qolayotgan mazkur asarlarning nashr etilishi alloma ilmiy merosi qadrini yanada oshiradi.<\/span><\/p>\n

                O\u02bbzbekistonda alloma merosini o\u02bbrganishga allaqachon qo\u02bbl urilgan. Uning ilmiy merosi haqida tizimli o\u02bbrganish tadqiqotchi Bekzodbek Muxtarov tomonidan amalga oshirilgan. Tadqiqotchi \u201cNosiruddin Samarqandiyning \u201cAl-Fiqhun nofi\u02bc\u201d asari hanafiy fiqhiga oid muhim manba\u201d mavzusida dissertatsiya himoya qilgan va\u00a0 \u201cNosiruddin Samarqandiy va \u201cAl-Fiqhun nofi\u02bc\u201d asari\u201d nomli risola nashr etgan.<\/span><\/p>\n

                \u201cKitab al-multaqot\u201d boshqa fatvo asarlariga nisbatan mo\u02bbjaz bo\u02bblib, bir qancha mavzular yoritilmay qoldirilgani ma\u02bclum. Bundan tashqari, asarda odatda e\u02bctiborni tortmaydigan hukmlarga ham alohida ahamiyat qaratilgan.<\/span><\/p>\n

                Muallif o\u02bbzi istiqomat qilgan hudud urfiga jiddiy e\u02bctiborli bo\u02bblgan. Bu uning o\u02bbz asarida bir qancha forsiy iboralardan foydalangani bilan izohlanadi. Alloma hanafiylik mazhabi asosini tashkil etgan Imom Muhammadning zohirur rivoya tipidagi asarlaridan iqtiboslar keltirgani, Abu Sulaymon Juzjoniy, Xalaf bin Ayyub, Abu Hafs Kabir singari Imom Abu Yusuf va Imom Muhammadning shogirdlari, Abu Ja\u02bcfar Tahoviy, Abulqosim Saffor, Abulhasan Karxiy, Abu Lays Samarqandiy, Halvoniy, Saraxsiy, Pazdaviy singari buyuk faqihlar fatvolariga o\u02bbrin bergani asarning ilmiy qimmatini yanada oshiradi.<\/span><\/p>\n

                Buyuk faqih Abu Ja\u02bcfar Hinduvoniyning fiqhiy qarashlariga katta o\u02bbrin ajratilgani kitobni mazhab doirasida yanada muhim darajaga ko\u02bbtargan. Asar ustida tadqiqot olib borish va uni ilmiy muomalaga kiritish hanafiy mazhabi manbalar doirasining kengayishiga xizmat qiladi.\u00a0<\/strong><\/span><\/p>\n

                FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
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                  \n
                1. Abdulxoliq Uyg\u02bbur. Dada Xalifaning \u201cRisala fi amvali baytil mal\u201d asarining tahqiqi va tahlili. \/\/ Tahqiq islomiy bilimlar tadqiqot va nashr jurnali, 2022. \u2013 J. 5\/1.<\/span><\/li>\n
                2. Abdulhay Laknaviy. Al-Favoidul bahiya fi tarojimil hanafiya. \u2013 Bayrut: Dorul arqam, 1998.<\/span><\/li>\n
                3. Abu Barakot Hofizuddin Abdulloh ibn Ahmad Nasafiy. Al-Mustasfo. \u2013 Ar-Riyod: Ummul quro, 2011.<\/span><\/li>\n
                4. Abulhasan Nuriddin ibn Ali ibn Sulton Muhammad Qori. Al-Asmarul janiya fi asmail hanafiya. \u2013 Iroq: Markazul buhus val dirasatul ilmiya, 2009. \u2013 J 2.<\/span><\/li>\n
                5. Ahmet O\u02bbzal. Samarqandiy, Muhammad ibn Yusuf. Turkiya diyonat vaqfi islom ensiklopediyasi. \u2013 J. 36. \u2013 Istanbul: TDV, 2009.<\/span><\/li>\n
                6. Ahmet Furat. Ko\u02bbzga tashlanmagan bir fatvo majmuasi: \/\/ Bo\u02bbstonu shaqoiqun No\u02bbmon. Jumhuriyat ilohiyot jurnali, 2017. \u2013 J. 21\/3.<\/span><\/li>\n
                7. Ahmet Yaman. Fatvo usuli va odobi. \u2013 Istanbul: M.U. IFAV, 2019.<\/span><\/li>\n
                8. Zarkunbai Sabitov. Al-Fatovos Sirojiya nomli asari misolida Ali ibn Usmon Ushiyning fiqh ilmida tutgan o\u02bbrni. \u2013 Istanbul: Marmara universiteti, 2015.<\/span><\/li>\n
                9. Ziyadulla Muqimov. O\u02bbzbekiston davlati va huquqi tarixi. \u2013 T.: Adolat, 2003.<\/span><\/li>\n
                10. Ibn Qutlubug\u02bbo. Tojut tarojim. \u2013 Damashq: Dorul qalam, 1992.<\/span><\/li>\n
                11. Ismoil Posho Bog\u02bbdodli. Izahul maknun fiz zayli ala Kashfuz zunun an asmail kutub val funun. \u2013 J.1. \u2013 Bayrut: Daru ihyait turosil arabiya.<\/span><\/li>\n
                12. Ismoil Posho Bog\u02bbdodli. Izahul maknun fiz zayli ala Kashfuz zunun an asmail kutub val funun. \u2013 J.2. \u2013 Bayrut: Daru ihyait turosil arabiya.<\/span><\/li>\n
                13. Muxtarov B. Nosiruddin Samarqandiyning \u201cAl-Fiqhun nofi\u02bc\u201d asari \u2013 hanafiy fiqhiga doir muhim manba. \u2013 T.: O\u02bbzbekiston xalqaro islom akademiyasi, 2021.<\/span><\/li>\n
                14. Muhammad Amin ibn Obidin. Uqudu rasmil muftiy. \u2013 Qohira: Dorul ihson, 2018.<\/span><\/li>\n
                15. Muhyiddin Abu Muhammad Abdulqodir ibn Muhammad Abulvafo Qurashiy Hanafiy. Javohirul muziya fi tabaqotil hanafiya. \u2013 J.3. \u2013 Ar-Riyod: Dorul ulum, 1993.<\/span><\/li>\n
                16. Nasimi Yozichi. Ilk turk-islom davlatlari. \u2013 Anqara: TDV nashri, 2020.<\/span><\/li>\n
                17. Nosiruddin Abul Qosim Muhammad ibn Yusuf Samarqandiy. Al-Fiqhun nafi\u02bc. \u2013 Ar-Riyod: Maktabatul Ubaykan, 2000.<\/span><\/li>\n
                18. Nosiruddin Samarqandiy. Al-Multaqot fil fataval hanafiya. \u2013 Bayrut: Darul kutubil ilmiya, 2000.<\/span><\/li>\n
                19. Nosuriddin Samarqandiy. Al-Jomiul kabir fil fatovo. \u2013 SAP, Malik Saud universiteti kutubxonasi.<\/span><\/li>\n
                20. Olim bin Alo. Al-Fatovo Tatarxoniya. \u2013 J.1. \u2013 Devband: Maktabatu Zakariyo, 2010.<\/span><\/li>\n<\/ol>\n<\/div>\n
                  21 \u00d6zkan \u015eim\u015fek. – Yusuf Ar\u0131kaner, Tasavvur: Tekirda\u011f \u0130lahiyat Dergisi. \u201cMuhammed b. Y\u00fbsuf es-Semerkand\u00ee\u02bbnin Fet\u1e25u\u02bbl-\u0121alak fi\u02bbt-tev\u1e25\u00eed Adl\u0131 Eseri: De\u011ferlendirme ve Tenkitli Ne\u015fir\u201d 6\/2 (2020).<\/span><\/div>\n
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                  1. \n
                    Hoji Xalifa Mustafo ibn Abdulloh. Kashfuz zunun an asmail kutub val funun. \u2013 J.1. \u2013 Istanbul: Rog\u02bbib Posho, 1941.<\/span><\/div>\n<\/li>\n
                  2. \n
                    Hoji Xalifa Mustafo ibn Abdulloh. Kashfuz zunun an asmail kutub val funun. \u2013 J.2. \u2013 Istanbul: Rog\u02bbib Posho, 1941.<\/span><\/div>\n<\/li>\n
                  3. \n
                    Husomiddin Sig\u02bbnoqiy. A-Tasdid fi sharhit Tamhid. \u2013 Istanbul: Marmara universiteti, 2016.<\/span><\/div>\n<\/li>\n<\/ol>\n
                    Usmonxon MUHAMMADIYEV,<\/span><\/strong><\/div>\n
                    Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi, <\/span><\/strong><\/div>\n
                    mustaqil tadqiqotchi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

                    Samarqand va unga yondosh mintaqalarda ko\u02bbplab olimlar yashab, ijod qilgan. Ularning aksariyati mahalliy aholi orasidan yetishib chiqqan. Boshqa mintaqalardan ilm talabida kelganlar ham Samarqanddagi ilmiy muhitning yanada rivojlanishiga munosib hissa qo\u02bbshgan. Shu bois ularning merosini o\u02bbrganish hozirgi kundagi dolzarb masalalardan biridir. Samarqand ilmiy maktabining yorqin vakillaridan biri Nosiruddin Samarqandiydir. Alloma Qoraxoniylar davlatining yetuk olimidir. XI …<\/p>\n","protected":false},"author":1,"featured_media":48009,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nNOSURIDDIN SAMARQANDIYNING SAMARQAND FIQH MAKTABIDA TUTGAN O\u02bbRNI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"NOSURIDDIN SAMARQANDIYNING SAMARQAND FIQH MAKTABIDA TUTGAN O\u02bbRNI\" \/>\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=48008&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"NOSURIDDIN SAMARQANDIYNING SAMARQAND FIQH MAKTABIDA TUTGAN O\u02bbRNI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"NOSURIDDIN SAMARQANDIYNING SAMARQAND FIQH MAKTABIDA TUTGAN O\u02bbRNI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=48008&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=\"2026-02-02T05:50:46+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/02\/samarqandiy0202.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"786\" \/>\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=\"15 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=48008&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=48008&lang=oz\",\"name\":\"NOSURIDDIN SAMARQANDIYNING SAMARQAND FIQH MAKTABIDA TUTGAN O\u02bbRNI - 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