{"id":50089,"date":"2026-06-02T11:10:07","date_gmt":"2026-06-02T06:10:07","guid":{"rendered":"https:\/\/bukhari.uz\/?p=50089"},"modified":"2026-06-02T11:15:58","modified_gmt":"2026-06-02T06:15:58","slug":"abu-hotim-muhammad-ibn-hibbonning-sahihidagi-fiqhiy-qarashlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=50089&lang=oz","title":{"rendered":"ABU HOTIM MUHAMMAD IBN HIBBONNING \u201cSAHIH\u201dIDAGI FIQHIY QARASHLARI"},"content":{"rendered":"

X asrda Xuroson va Movarounnahrda yashab ijod qilgan, hadis ilmi rivojiga katta hissa qo\u02bbshgan muhaddis, faqih Ibn Hibbon Bustiydir. U hadis va fiqh ilmining oltin davridan keyin voyaga yetib, davom ettirgan allomalardan biri hisoblanadi. Allomaning hayoti, ijodi va faoliyati buni tasdiqlaydi. Uning \u201cSahih\u201di boshqa hadis asarlari qatorida islom olamida mo\u02bbtabar manba hisoblanadi. Shu asarda keltirilgan fiqhiy qarashlari hadislarni tushunishda keyingi faqihlarga qo\u02bbllanma sifatida yordam beradi. Hadislardan hukm olishda nimalarga e\u02bctibor qaratish lozimligini ko\u02bbrsatadi.<\/span><\/p>\n

Mavzu bo\u02bbyicha bir qator arab olimlarining risola va ilmiy tadqiqotlarida ma\u02bclumotlar berilgan. Jumladan, iordaniyalik hadisshunos olim doktor Bosim ibn Faysal Javobira \u201cMuhozaratun fi manohijil muhaddisin\u201d (\u201cMuhaddislarning uslubi haqida ma\u02bcruza\u201d) risolasida Ibn Hibbonning hadislarga foydali sharh bergan, xulosasi va usulini yoritishga urg\u02bbu bergan [3] bo\u02bblsa, misrlik faqih va hadisshunos olim, doktor Abdulmajid Mahmud Abdulmajid \u201cMaolimul fiqh Ibn Hibbon\u201d (\u201cIbn Hibbon fiqhining xususiyatlari\u201d) nomli risolasida allomaning hadis fiqhi haqidagi yondashuvi, hadislardan hukm olish, ta\u02bcvil qilishga oid masalalarga ahamiyat qaratgan [1].<\/span><\/p>\n

Jazoirning Batna shahridagi Haj Laxzar universitetida Ali Shaykush Kamol esa \u201cOroul imom Ibn Hibbon al-hadisiya\u201d nomli magistrlik ishida Ibn Hibbonning ma\u02bclum shartlarga ko\u02bbra hadisni rivoyat qilishda ma\u02bcnosini bayon qilish, bob va hadislarni tartib bilan keltirib, idroj (lafz hadisnikimi yoki roviynikimi ajratib bo\u02bblmaydigan) hadislarga aniqlik kiritganini ochib berishga harakat qilgan [2]. Yuqorida nomlari keltirilgan asarlarda mavzuning turli jihatlari yoritilgan bo\u02bblsa-da, ammo Ibn Hibbonning fiqhiy qarashlari yurtimiz olimlari tomonidan alohida tadqiq qilinmagan. Shu sababdan ushbu mavzuni tadqiq etish bugungi kundagi dolzarb ilmiy masalalardan biri hisoblanadi.<\/span><\/p>\n

Yoqut Hamaviy \u201cMo\u02bbjamul buldon\u201d asarida \u201c… ibn Ma\u02bcbad ibn Said ibn Shahid ibn Hudba ibn Murra ibn Sa\u02bcd ibn Yazid ibn Murra ibn Zayd ibn Abdulloh ibn Dorim ibn Hanzala ibn Molik ibn Zayd Manot ibn Tamim ibn Muru ibn Udd ibn Tobixa ibn Ilyos ibn Muzar\u201d [4: 415], deb butun nasabini Adnonga bog\u02bblab (ya\u02bcni, Ilyos ibn Muzar ibn Adnon Nabiy sollallohu alayhi vasallamning nasablariga yetkazib), ba\u02bczi nomlarni qo\u02bbshgan va joyini almashtirib keltirgan.<\/span><\/p>\n

Alloma Ibn Hibbon nomi bilan tanilgan. Kunyasi Abu Hotim.<\/span><\/p>\n

Muhammad ibn Hibbonning tarjimayi holi haqida yozgan allomalarning hech biri uning tavallud yilini zikr etmagan. Faqat tarixchi olim Jamoliddin Abu Mahosin Hanafiy (vaf. 874\/1469-y.) allomaning 260\/874-yil [5: 343] tug\u02bbilganini aytsa, Shamsiddin Zahabiy 273-279\/886-892-yil oralig\u02bbida [16: 93] tug\u02bbilganini aytgan.<\/span><\/p>\n

Ibn Hibbon o\u02bbsha vaqtdagi Sijiston viloyatiga qarashli Bust shahrida tavallud topgan. Bust hozirgi Hilmand provinsiyasi markazi Lashkargoh shahridir.<\/span><\/p>\n

Muhammad ibn Hibbon ona shahrida mufassir, muhaddis, qozi Abu Muhammad Is\u02bchoq ibn Ibrohim Bustiy (vaf. tax. 300\/913-307\/919-y.) [4: 415; 15:140]dan hadis tinglagan. U haqda Ibn Hibbon: \u201cUndan chiroyli nusxalarni yozib olganmiz. 303\/917 yoki 304\/918-yili vafot etgan. Solih ustoz edi\u201d [8:156], degan. Yana Bustdagi ustozlaridan biri Abu Hasan Muhammad ibn Abdulloh ibn Junayd Bustiy (vaf. 304\/917-y.) [4: 415]dir. Ibn Hibbon u haqda: \u201cMuhaddislarning ulug\u02bblaridan va taqvodorlarning donolaridan biri\u201d[7:122], degan. Bu o\u02bbsha davrda Bustda ham allomalar gavjum bo\u02bblgani va turli fanlarni o\u02bbzlashtirgan bir qancha olimlar yetishib chiqqanidan dalolat beradi.<\/span><\/p>\n

Ibn Hibbon Bustdagi olimlardan ta\u02bclim olib, ilmini yanada boyitish maqsadida o\u02bbsha davrdagi olimlar odatiga ko\u02bbra, turli mamlakat va viloyatlarga safar qilgan. Manbalarda keltirilishicha, Ibn Hibbonning ilm safari Sijistondan boshlangan. Undan Xuroson va Movarounnahr, keyin Eron, Iroq, Hijoz, Shom va Misr o\u02bblkalariga safar qilgan.<\/span><\/p>\n

Bu safarlardagi ustozlari ikki mingdan oshgan. Alloma \u201cSahih\u201dining muqaddimasida \u201cEhtimol biz Isbijobdan Iskandariyagacha ikki mingdan ziyod ustozdan hadis yozib olgandirmiz\u201d [10:109], degan. Ibn Hibbon bu gapi bilan o\u02bbz davrida ilm safari uchun imkon qadar uzoqlarga chiqqanini aytmoqchi bo\u02bblgandir. Ibn Hibbon ilm talabida safar qilgan shaharlar soni sakson beshtacha bo\u02bblib, ularda besh yuzdan ziyod ustozlaridan rivoyat qilgan hadis va xabarlarni asarlariga kiritgan.<\/span><\/p>\n

Ba\u02bczi ustozlarining nomini aytib o\u02bbtamiz: Ahmad ibn Muhammad ibn Azhar ibn Haris Sijziy (vaf.312\/924-y.), Abdulloh ibn Sulaymon ibn Ash\u02bcas Abu Bakr ibn Abu Dovud Sijistoniy (vaf. 316\/928-y.), Abu Amr Muhammad ibn Mahmud ibn Adiy ibn Xolid Xurosoniy Marvaziy Nasaviy, Muhammad ibn Ahmad ibn Abu Avn Rayyoniy (vaf. 313\/925-y.), Abu Abdulloh Muhammad ibn Abdurahmon Somiy (vaf. taxm. 301\/914-y.), Abu Ali Husayn ibn Idris Xurramiy (vaf. 301\/914-y.), Abu Bakr Muhammad ibn Usmon ibn Said Dorimiy (vaf.303\/916-y.), Abu Quraysh Muhammad ibn Jumua Quhustoniy (vaf. 323\/935-y.), Imron ibn Muso ibn Mushoji\u02bc Saxtayoniy (vaf.305\/918-y.), Abu Nuaym Abdulmalik ibn Muhammad ibn Adiy Jurjoniy (vaf.322\/934-y.), Abu Bakr Qaffol Shoshiyning shogirdi Muhammad ibn Is\u02bchoq ibn Xuzayma (vaf.311\/923-y.) bo\u02bblib, bu ustozidan fiqhni o\u02bbrgangan, Abu Muhammad Abdulloh ibn Muhammad \u2013 Ibn Shiravayh (vaf. 305\/918-y.), Buxoriy va Muslim \u201cSahih\u201dlaridan boshqa asarlarida hadis rivoyat qilgan Muhammad ibn Abu Is\u02bchoq Saqafiy Siroj (vaf.313\/925-y.), Abu Hafs Umar ibn Muhammad ibn Bujayr Samarqandiy (vaf.311\/923-y.), Abu Zar Muhammad ibn Muhammad ibn Yusuf Adaviy (vaf.314\/926-y.), Abu Fazl Yoqub ibn Yusuf ibn Osim Osimiy Buxoriy (vaf.325\/926-y.), Imom Buxoriyning \u201cSahihul Buxoriy\u201d kitobi roviysi Abu Abdulloh Muhammad ibn Yusuf ibn Matar ibn Solih ibn Bashar Firabriy (vaf.320\/926-y.), Abu Bakr Muhammad ibn Zakariyo ibn Husayn Yazdoniy Nasafiy (vaf.344\/956-y.), Abu Is\u02bchoq Ibrohim ibn Xuzaym ibn Qumayr ibn Xoqon Shoshiy, Imom Dorimiyning shogirdlaridan biri Abu Is\u02bchoq Ibrohim ibn Nasr ibn Anbar Samarqandiy Kabuzanjakasiy (vaf.315\/928-y.), Abu Qosim Abduljabbor ibn Ahmad ibn Muhammad (vaf.319\/932-y.), Abu Abdulloh Muhammad ibn Fazl ibn Abbos ibn Hafs Balxiy (vaf.317\/930-y.); Nasr ibn Fath ibn Solim Murabbaiy Samrqandiy (vaf.316\/929-y.) va boshqa allomalar.<\/span><\/p>\n

\u00a0Ibn Hibbonning mashhur shogirdlari quyidagilardir:<\/span><\/p>\n

Abulhasan Muhammad ibn Ahmad ibn Horun Zuzaniy (vaf.369\/979-y.), Abu Amr Muhammad ibn Ahmad ibn Muhammad Nuqotiy (vaf.382\/992-y.), Abulhasan Ali ibn Amr Doraqutniy (vaf.385\/995-y.), Abu Abdulloh Muhammad ibn Is\u02bchoq Abdiy Asbahoniy (vaf.395\/1005-y.), Abu Ali Mansur ibn Abdulloh ibn Xolid Xolidiy Zuhaliy Haraviy (vaf.402\/1011-y.), Abu Muoz Abdurahmon ibn Muhammad Sijistoniy (vaf.426\/1035-y.) va boshqalar.<\/span><\/p>\n

Manbalarda alloma yuzga yaqin asar tasnif etgani aytiladi. Bizgacha saqlanib qolganlari quyidagilardir: \u201cSahih Ibn Hibbon\u201d nomi bilan tanilgan \u201cAl-Musnadus sahihu alat taqosimi val anvo\u02bci\u201d, roviylar tarixi haqidagi \u201cAs-Siqot\u201d, roviylarning adolati va illati haqidagi \u201cAl-Majruhin\u201d, odob-axloqqa tegishli \u201cRavzatul uqalo va nahzatul fuzalo\u201d, mashhur alloma haqidagi \u201cMashohirul ulamoil amsor\u201d va \u201cTarixus sahoba\u201d. Muhammad ibn Hibbon sakson yoshdan oshib, 354\/965-yilda vafot etgan [16: 102].<\/span><\/p>\n

Abu Hotim ibn Hibbon \u201cSahih Ibn Hibbon\u201d asarida hadislarni ajoyib so\u02bbzlar bilan izohlagan. Ana shular orasida hadisning fiqhi haqidagi fikrini aytish mumkin. Asarni fiqh kitobi desak, mubolag\u02bba bo\u02bblmaydi. Samarqandlik muhaddis Abu Said Idrisiy alloma haqida bunday degan: \u201cAbu Hotim Bustiy faqihlardan biri va mintaqa-yu mamlakatlardagi mashhur hadis hofizi bo\u02bblgan. Tabobat, falakiyot va turli ilmlar olimi bo\u02bblib, \u201cAl-Musnadus sahih\u201d, \u201cAt-Tarix\u201d, \u201cAz-Zuafo\u201d va boshqa turli fanlarga oid asarlar ta\u02bclif etgan. Samarqandda odamlarga fiqhdan ta\u02bclim bergan\u201d [6:99]. Ana shundan uning faqihlardan biri bo\u02bblganini bilish mumkin.<\/span><\/p>\n

Misrlik hadisshunos olim, faqih, tadqiqotchi, adabiyotshunos va munaqqid Ahmad Muhammad Shokir (1892-1958) \u201cBu sarlavhalarda Ibn Hibbonning fiqhi va sunnatni mukammal tarzda anglagani va bilgani o\u02bbz aksini topgan\u201d [9: 17], deb \u201cSahih Ibn Hibbon\u201d asarining bob nomlariga qarata allomaga ta\u02bcrif bergan.<\/span><\/p>\n

Asarni o\u02bbqigan kishi allomaning hadislardan keyin fiqhiy xulosa berganiga guvoh bo\u02bbladi. Kitobda shunday o\u02bbrinlar ko\u02bbp uchraydi. Ba\u02bczilari roviylar haqidagi gaplar bo\u02bblsa, ba\u02bczilari hadis ma\u02bcnosining batafsil sharhi, hadisning fiqhi yoki usuli sabablarini zikr qilish orqali ma\u02bcnolarni izohlashdan iboratdir. Shuningdek, hadis ilmi nuqtayi nazaridan qaraganda kasbiy mahorat bilan berilgan izohlar va shu kabi bebaho hamda saralangan ma\u02bclumotlarni keltirgan. Quyida ba\u02bczi misollarni keltirib o\u02bbtamiz.<\/span><\/p>\n

Ibn Abbosdan rivoyat qilingan Abu Bakr roziyallohu anhuning fazilati haqidagi Rasululloh sollallohu alayhi vasallamning: \u201cMasjiddagi Abu Bakrning darchasidan boshqa barcha darchalarni mendan to\u02bbsib tashlanglar\u201d,<\/em><\/strong> degan hadislari haqida Ibn Hibbon bunday degan: \u201cU zotning: \u201cMasjiddagi Abu Bakrning darchasidan boshqa barcha darchalarni mendan to\u02bbsib tashlanglar\u201d,<\/em><\/strong> degan so\u02bbzlarida Rasululloh sollallohu alayhi vasallamdan keyingi xalifa Abu Bakr ekaniga dalil bor. Chunki Mustafo sollallohu alayhi vasallam Abu Bakrdan boshqa barcha odamlarning o\u02bbzlaridan keyin xalifa bo\u02bblish niyatini yo\u02bbq qilgan [13:144].<\/span><\/p>\n

Abdulloh ibn Umar rivoyat qilgan tunda junub bo\u02bblib qolish haqidagi hadisda bunday keltiriladi: \u201cUmar ibn Xattob Rasululloh sollallohu alayhi vasallamga tunda o\u02bbziga junublik yetib qolishini aytdi. Shunda Rasululloh sollallohu alayhi vasallam: \u201cZakaringni yuvib, tahorat qilgin-da, uxlayver\u201d,<\/em><\/strong> dedilar\u201d. Ushbu hadisga Abu Hotim bunday izoh bergan: \u201cU zotning: \u201cZakaringni yuvib, tahorat qilgin\u201d,<\/em><\/strong> degan so\u02bbzlari mustahab buyruq bo\u02bblib, \u201cso\u02bbng uxlayver\u201d<\/em><\/strong> deganlari muboh amrdir. U zot sollallohu alayhi vasallamning ushbu so\u02bbzlarida maniyning najas ekaniga dalil yo\u02bbq. Bu yerdagi buyruq jinsiy a\u02bczoni yuvish haqida ketmoqda. Chunki kishi jimo\u02bc qilganda jinsiy a\u02bczosiga najas tegadi, bu ishdan bo\u02bbshaganda, g\u02bbusl qilishidan oldin bavl qilishi kerak bo\u02bbladi. Jinsiy a\u02bczoga najosatning tegishi sabab, uni yuvishga buyurilgan. Maniyning najas ekani uchun emas. Chunki Oisha roziyallohu anho Rasululloh sollallohu alayhi vasallamning kiyimlaridan (maniyni) ishqab tashlar edi. So\u02bbng u zot o\u02bbsha kiyimda namoz o\u02bbqirdilar\u201d [11:181]. Imom Ibn Hibbon bu fiqhiy xulosani shofeiy mazhabi usulida sharhlagan. Hanafiy mazhabi usuliga ko\u02bbra, maniy yengil najosat hisoblanadi.<\/span><\/p>\n

U zotning bir tushlari haqida Abu Hurayra aytadi: \u201cNabiy sollallohu alayhi vasallamning shunday deyayotganlarini eshitdim: \u201cUyquda ekanman, o\u02bbzimni bir quduq tepasida ko\u02bbrdim. Uning ustida chelak bor ekan. Men undan xohlaganimcha suv tortib oldim. Keyin uni mendan Abu Quhofa olib, u bilan bir chelak <\/em><\/strong>[yoki ikki chelak<\/strong>] suv tortib oldi. Uning tortishida zaiflik bor edi. Alloh uning zaifligini kechirsin. Keyin <\/strong>(chelak) katta bir chelakka aylandi-da, uni Umar ibn Xattob oldi. Men odamlar orasida Ibn Xattob tortib olganchalik suv tortib oladigan ustasini ko\u02bbrmaganman, hatto odamlar atan <\/strong>(suv atrofida tuyalarni sug\u02bborib, dam oldiradigan joy)lar qurib olishdi\u201d<\/strong><\/em>. Ibn Hibbon ushbu hadisni quyidagicha izohlagan: Nabiy sollallohu alayhi vasallamning tushlari ham vahiydir. Alloh azza va jalla Mustafo sollallohu alayhi vasallamga tushlarida bir quduq tepasida turganlarini ko\u02bbrsatdi. Quduq musulmonlarning ishi bo\u02bblib, undan manfaat olish haqidadir. U zot: \u201cMen undan xohlaganimcha suv tortib oldim. Keyin uni mendan Abu Quhofa olib, u bilan bir chelak <\/em><\/strong>[yoki ikki chelak<\/strong>] suv tortib oldi\u201d,<\/strong><\/em> dedilar. Bu bilan musulmonlarning ishini nazarda tutmoqdalar. \u201cIkki chelak\u201d degani, Abu Bakr roziyallohu anhuning xalifaligi ikki yilu bir qancha kun bo\u02bblgan, ma\u02bcnoni bildiradi. So\u02bbng u zot: \u201cKeyin<\/em><\/strong> uni Umar ibn Xattob oldi<\/em><\/strong>\u201d, dedilar. Demak, Umar roziyallohu anhuning Abu Bakr roziyallohu anhudan keyingi xalifaligi biz aytib o\u02bbtgan aniq sunnat asosida to\u02bbg\u02bbri bo\u02bblib chiqdi [13:166-167]. Tarixdan ma\u02bclumki, voqealar shunday rivoj topgan.<\/span><\/p>\n

Ibn Hibbonning ba\u02bczi xulosalari g\u02bbalati tuyuladi. Bunga misol Anas ibn Molikning Nabiy sollallohu alayhi vasallamning ro\u02bbzani uzluksiz tutishlari haqidagi rivoyatini aytish mumkin. \u201cNabiy sollallohu alayhi vasallam: \u201cUzluksiz ro\u02bbza tutmanglar!\u201d<\/em><\/strong> dedilar. Odamlar: \u201cO\u02bbzingiz uzluksiz ro\u02bbza tutasiz-ku?!\u201d dedi. U zot: \u201cMen sizlarning birortangizdek emasman. Albatta, men yedirib-ichirilaman\u201d,<\/em><\/strong> dedilar\u201d. U zot uzluksiz (ya\u02bcni, iftorlik va saharlik qilmay bir kundan ortiq) ro\u02bbza tutardilar. Ibn Hibbon Nabiy alayhissalomning ochlikdan qorinlariga tosh bog\u02bblaganlari haqidagi hadisni inkor etib, bunday xulosa chiqargan: \u201cBu xabar Nabiy sollallohu alayhi vasallamning qorinlariga tosh bog\u02bblash haqidagi xabarlarning hammasi botil ekaniga dalildir. Buning ma\u02bcnosi \u0627\u0644\u0652\u062d\u064e\u062c\u064e\u0631\u064f [al-hajaru] tosh emas, balki \u0627\u0644\u0652\u062d\u064f\u062c\u064e\u0632\u064f [al-hujazu]dir. \u0627\u0644\u0652\u062d\u064f\u062c\u064e\u0632\u064f [al-hujazu] izorning boylaydigan tarafidir. Alloh azza va jalla Rasululloh sollallohu alayhi vasallam uzluksiz ro\u02bbza tutganlarida yedirib-ichirar ekan, qanday qilib, uzluksiz ro\u02bbza tutmaganda qorinlariga toshni bog\u02bblashga muhtoj bo\u02bbladigan darajada och qoldirardi. Tosh ochlikni to\u02bbsmaydi\u201d [12:66].<\/span><\/p>\n

Shuning uchun Shamsiddin Zahabiy \u201cAs-Siyar\u201d asarida Ibn Hibbonga raddiya berib, \u201cSahih\u201dida o\u02bbzi keltirgan, Ibn Abbosdan rivoyat qilingan Abu Bakr va Umar roziyallohu anhumoning ochlik tufayli uylaridan chiqqanlari haqidagi bir hadisni dalil qilgan. Ular Nabiy sollallohu alayhi vasallam bilan uchrashib qolib, hollari haqida xabar bergan. Shunda u zot: \u201cMen ham, nafsim \u201cQo\u02bbli\u201dda bo\u02bblgan Zotga qasam, meni ham shu olib chiqdi\u201d <\/em><\/strong>[11:488],<\/em><\/strong> deganlar. Bu u zotning faqat uzluksiz ro\u02bbza tutganlarida yedirib ichirilganidan dalolat beradi [14:98]. Nabiy alayhissalom ochqaganlar ham, to\u02bbyganlar ham, turganlar ham, uxlaganlar ham va boshqa hayotiy zarurat masalalarida qolgan odamlardek bo\u02bblganlar.<\/span><\/p>\n

Buyruqlarning qay darajada ekani haqida Ummu Qays binti Mihsondan bunday rivoyat qilinadi: \u201cRasululloh sollallohu alayhi vasallamdan kiyimga tegadigan hayz qoni haqida so\u02bbradim. U zot: \u201cUni cho\u02bbp bilan ishqalab tashlab, suv va sidr <\/em><\/strong>(sovun vazifasini o\u02bbtovchi o\u02bbsimlik) bilan yuvgin\u201d,<\/strong><\/em> dedilar\u201d. Abu Hotim bunday izoh bergan: \u201cU zot sollallohu alayhi vasallamning: \u201cU suv bilan yuvgin\u201d,<\/em><\/strong> deganlari farz bo\u02bblib, sidr bilan yuvish va cho\u02bbp bilan ishqalash mustahab va ko\u02bbrsatma buyruqdir\u201d [11:182].<\/span><\/p>\n

So\u02bbng Asmodan rivoyat qilingan xabarni keltirgan: \u201cBir ayol Rasululloh sollallohu alayhi vasallamdan hayz qoni haqida so\u02bbradi. U zot: \u201cUni qirtishlab tashla, keyin suv bilan ishqalab, ustidan suv sep va unda namoz o\u02bbqiyver\u201d,<\/em><\/strong> dedilar\u201d. Abu Hotim aytadi: \u201cQirtishlash va ustidan suv sepish mustahab buyruq bo\u02bblib, qilinishi muqarrar ish emas. Suv bilan ishqalab yuvish buyrug\u02bbi shartiga bog\u02bbliqdir, ya\u02bcni ayni o\u02bbzini ketkazishdir. Aynini ketkazish esa farzdir. Ishqalamasdan ketkaza olsa, suv bilan ishqalab yuvish nafl ish bo\u02bbladi. Yuvganidan keyin o\u02bbsha kiyimda namoz o\u02bbqish muboh buyruq hisoblanadi. U qat\u02bciy buyruq emas\u201d [11:184]. Alloma shu kabi hadis va xabarlarga o\u02bbz xulosalarini keltirgan. Bundan tashqari, lug\u02bbatlar, hadis sharhlash, nosix, mansux va boshqa mavzularga oid masalalarning fiqhiy izohlarini berib o\u02bbtgan.<\/span><\/p>\n

Xulosa va takliflar.<\/strong> Xulosa sifatida aytish mumkinki, hadislar hukm olishda ikkinchi manba hisoblanadi. Zamonaviy fiqhiy masalalarni tahlil etishda hadislarni atroflicha o\u02bbrganib, muhaddis va faqihlar usulida xulosa qilinadi. Muhammad ibn Hibbonning hadislardan masala olish usuli o\u02bbziga xos hisoblangan. Barcha muhaddislarning hadislardan xulosa chiqarishda o\u02bbz fikri bo\u02bblgan. Ibn Hibbonning ham bu boradagi fikrlarini qisqacha bayon qildik. Hadis ilmini kitobga tushirish asosan hijriy birinchi asrdan boshlangan bo\u02bblsa, uchinchi asrga kelib o\u02bbz cho\u02bbqqisiga yetgan. Shuningdek, fiqh ilmi ham takomillashib kelgan.<\/span><\/p>\n

Bunga Abdulloh ibn Muborak Marvaziy, Imom Dorimiy, Imom Buxoriy, Imom Muslim, Imom Abu Dovud, Imom Termiziy kabi mashhur muhaddislar katta hissa qo\u02bbshgan. Mazkur oltin davrning davomchilaridan biri Abu Hotim Muhammad ibn Hibbon ham muhaddislar ilmiy merosini tadqiq etish, hadis va fiqh ilmlarida yangi qirralarni kashf etishda katta xizmat qildi.<\/span><\/p>\n

Mashhur muhaddis va faqih ulamolarning qoldirgan boy ilmiy merosi biz va kelajak avlod uchun katta hayot maktabi vazifasini o\u02bbtaydi. Shuni e\u02bctirof etish kerakki, shariat hadis va fiqh bilan chambarchas bog\u02bbliqdir. Bugungi kunda ham ba\u02bczi zamonaviy masalalarga fatvo hay\u02bcati shu kabi asarlardan javob topib, odamlar ehtiyojini qondirib kelmoqda. Bu borada Ibn Hibbonning hadis va fiqhga, umuman, islom ilmlariga qo\u02bbshgan hissasi haqida risolalar yozish, asarlarini izohli tarjima qilib, kitobxonlarga yetkazish maqsadga muvofiqdir.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR<\/strong>:<\/strong><\/span><\/p>\n

    \n
  1. Abdulmajid Mahmud Abdulmajid. Maolimul fiqh Ibn Hibbon. \u2013 Toif. Maktabutul bayon, 1995.<\/span><\/li>\n
  2. Ali Shaykush Kamol. Oroul imom Ibn Hibbon al-hadisiya (magistrlik diplom ishi). \u2013 Batna: Assanatul jomi\u02bciya, 2007.<\/span><\/li>\n
  3. Bosim ibn Faysal Javobira. Muhozaratun fi manohijil muhaddisin. \u2013 Ammon (Nashriyoti ko\u02bbrsatilmagan), 2015.<\/span><\/li>\n
  4. Yoqut Hamaviy. Mo\u02bbjamul buldon. J.1. \u2013 Bayrut: Doru sodr, 1977.<\/span><\/li>\n
  5. Jamoliddin Abu Mahosin Yusuf ibn Tag\u02bbriy Bardiy Hanafiy. An-Nujumuz zohira. J.3. \u2013Qohira: Dorul kutub, 1971.<\/span><\/li>\n
  6. Muhammad ibn Hibbon. Al-Ihson fi taqribi Sahih ibn Hibbon. J.1. Amir Alouddin Forisiy muqaddimasi. \u2013 Bayrut: Muassasatur risola, 1988.<\/span><\/li>\n
  7. Muhammad ibn Hibbon. As-Siqot. J.8. Muhammad Abdulmuidxon rahbarligida. \u2013 Haydarobod: Doiratul maorifil Usmoniya, 1973.<\/span><\/li>\n
  8. Muhammad ibn Hibbon. As-Siqot. J.9. Muhammad Abdulmuidxon rahbarligida. \u2013 Haydarobod: Doiratul maorifil Usmoniya, 1973.<\/span><\/li>\n
  9. Muhammad ibn Hibbon. Sahih Ibn Hibbon. (Amir Alouddin Ali ibn Balbon Forisiy. Sahih Ibn Hibbon bi tartib Amir Alouddin Forisiy). 1. Ahmad Muhammad Shokir tadqiqi. \u2013 Qohira: Dorul maorif, 1952.<\/span><\/li>\n
  10. Muhammad ibn Hibbon. Sahih Ibn Hibbon. Al-Musnadus sahihu alat taqosimi val anvo\u02bci min g\u02bbayri vujudi qat\u02bcin fi sanadiho vala subuti jarhin fi noqiliho. J.1. Muhammad Ali So\u02bbnmez va Xolis Oydemir tadqiqi. \u2013 Bayrut: Dor Ibn Hazm, 2012.<\/span><\/li>\n
  11. Muhammad ibn Hibbon. Sahih Ibn Hibbon. Al-Musnadus sahihu alat taqosimi val anvo\u02bci min g\u02bbayri vujudi qat\u02bcin fi sanadiho vala subuti jarhin fi noqiliho. J.2. Muhammad Ali So\u02bbnmez va Xolis Oydemir tadqiqi. \u2013 Bayrut: Dor Ibn Hazm, 2012.<\/span><\/li>\n
  12. Muhammad ibn Hibbon. Sahih Ibn Hibbon. Al-Musnadus sahihu alat taqosimi val anvo\u02bci min g\u02bbayri vujudi qat\u02bcin fi sanadiho vala subuti jarhin fi noqiliho. J.3. Muhammad Ali So\u02bbnmez va Xolis Oydemir tadqiqi. \u2013 Bayrut. Dor Ibn Hazm, 2012.<\/span><\/li>\n
  13. Muhammad ibn Hibbon. Sahih Ibn Hibbon. Al-Musnadus sahihu alat taqosimi val anvo\u02bci min g\u02bbayri vujudi qat\u02bcin fi sanadiho vala subuti jarhin fi noqiliho. J.4. Muhammad Ali So\u02bbnmez va Xolis Oydemir tadqiqi. \u2013 Bayrut: Dor Ibn Hazm, 2012.<\/span><\/li>\n
  14. Shamsiddin Muhammad ibn Ahmad Zahabiy. Siyar a\u02bclomin nubalo. J.11. \u2013 Bayrut: Muassasatur risola, 1996.<\/span><\/li>\n
  15. Shamsiddin Muhammad ibn Ahmad Zahabiy. Siyar a\u02bclomin nubalo. J.14. Shuayb Arnaut va Akram Bushiy tadqiqi. \u2013 Bayrut: Muassasatur risola, 1996.<\/span><\/li>\n
  16. Shamsiddin Muhammad ibn Ahmad Zahabiy. Siyar a\u02bclomin nubalo. J.16. Shuayb Arnaut va Akram Bushiy tadqiqi. \u2013 Bayrut: Muassasatur risola, 1996.<\/span><\/li>\n<\/ol>\n

    Qodirxon MAHMUDOV
    \n<\/strong>Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

    X asrda Xuroson va Movarounnahrda yashab ijod qilgan, hadis ilmi rivojiga katta hissa qo\u02bbshgan muhaddis, faqih Ibn Hibbon Bustiydir. U hadis va fiqh ilmining oltin davridan keyin voyaga yetib, davom ettirgan allomalardan biri hisoblanadi. Allomaning hayoti, ijodi va faoliyati buni tasdiqlaydi. Uning \u201cSahih\u201di boshqa hadis asarlari qatorida islom olamida mo\u02bbtabar manba hisoblanadi. Shu asarda keltirilgan …<\/p>\n","protected":false},"author":1,"featured_media":50091,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nABU HOTIM MUHAMMAD IBN HIBBONNING \u201cSAHIH\u201dIDAGI FIQHIY QARASHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ABU HOTIM MUHAMMAD IBN HIBBONNING \u201cSAHIH\u201dIDAGI FIQHIY QARASHLARI\" \/>\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=50089&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ABU HOTIM MUHAMMAD IBN HIBBONNING \u201cSAHIH\u201dIDAGI FIQHIY QARASHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"ABU HOTIM MUHAMMAD IBN HIBBONNING \u201cSAHIH\u201dIDAGI FIQHIY QARASHLARI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=50089&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=\"2026-06-02T06:10:07+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2026-06-02T06:15:58+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/06\/AbuHotim.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=\"12 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=50089&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=50089&lang=oz\",\"name\":\"ABU HOTIM MUHAMMAD IBN HIBBONNING \u201cSAHIH\u201dIDAGI FIQHIY QARASHLARI - 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