{"id":51366,"date":"2026-07-30T09:40:24","date_gmt":"2026-07-30T04:40:24","guid":{"rendered":"https:\/\/bukhari.uz\/?p=51366"},"modified":"2026-07-29T17:45:23","modified_gmt":"2026-07-29T12:45:23","slug":"islomning-dunyoda-tinchlikni-saqlashdagi-o%ca%bbrni","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=51366&lang=oz","title":{"rendered":"ISLOMNING DUNYODA TINCHLIKNI SAQLASHDAGI O\u02bbRNI"},"content":{"rendered":"

Islom dini barcha insonlarni tinch va osuda hayot kechirish, jamiyatning farovon bo\u02bblishi uchun harakat qilishga da\u02bcvat etadi. Qur\u02bconi karimda butun insoniyatga murojaat qilinib, ular bir erkak (Odam) va ayol (Havvo)dan yaratilgani, o\u02bbzaro tanishishlari uchun xalqlar va qabilalar qilib qo\u02bbyilgani, so\u02bbngra Allohning nazdida eng azizu mukarram inson \u2013 taqvodor bo\u02bblgan kishi ekani aytiladi [1:517]. Har bir asrning fikr yurituvchi, mushohada etuvchi kishilari borki, ular islom dinining sof, tinchlikparvar va mukammal din ekani, musulmonlarning muruvvatliligi hamda barchaga nisbatan bag\u02bbrikeng ekanliklarini e\u02bctirof etganini manbalardan ko\u02bbrish mumkin.<\/span><\/p>\n

Bu haqda Shayx Muhammad Sodiq Muhammad Yusuf \u201cIymon\u201d kitobida bir qator G\u02bbarb olimlarining fikrlaridan iqtibos keltirib shunday yozadi: \u201cMusulmonlarning masihiylarga nisbatan ilk hijriy asrda ko\u02bbrsatgan muruvvatlari keyingi avlodlarda ham davom etdi. Tarix shuni ko\u02bbrsatadiki, islomni qabul qilgan masihiylar bu ishni (hech bir majburlashsiz) o\u02bbz ixtiyori bilan qilgan. Ular hozirgi kunda ham musulmonlar orasida emin-erkin yashab kelayotgani \u2013 musulmon muruvvatining yorqin dalilidir\u201d [15:112].<\/span><\/p>\n

Yana g\u02bbarblik olim Adam Mes islom muruvvati va bag\u02bbrikengligi haqida quyidagicha fikr bildiradi: \u201cO\u02bbrta asrlarda musulmon diyorlari bilan xristian Yevropasi orasidagi farq shundan iborat ediki, musulmonlar orasida ko\u02bbpgina dinlarning vakillari ham bemalol yashar edi, xristian Yevropasida esa vaziyat unday emas edi. Islom mamlakatida o\u02bbzga din vakillarining ibodatxonalari, xuddi bu mamlakatda bo\u02bblmaganidek, hukumat ixtiyoridan tashqarida faoliyat yuritar edi. Bu borada ular ahdnomalarda ko\u02bbrsatilganidek o\u02bbz huquqlaridan to\u02bbliq foydalanar edi. Zarurat yuzasidan turli din vakillari musulmonlar bilan yonma-yon yashadi. Bu holat O\u02bbrta asrlarda Yevropa bilmagan muruvvatni yuzaga keltirdi. Yahudiy va xristianlar o\u02bbz dinlarida hur edi\u201d [15:112].<\/span><\/p>\n

XIX-XX asrdan boshlab yevropalik olimlar islomni ilmiy asosda o\u02bbrganishga kirishdi. Ana shunday akademik yondashuvchi olimlardan biri britaniyalik tarixchi, faylasuf hamda dinshunos \u2013 Karen Armstrong islom haqidagi izlanishlari va xulosalarida islom dinining ijtimoiy va axloqiy jihatlarini yuksak baholash bilan birga, uni adolat va tenglik dini deb ta\u02bcriflagan. Uning fikricha, islom g\u02bbarb tasavvur qilganidek qurolli amaliyot bilan islomni tatbiq etadigan, jihodni \u201cmuqaddas urush\u201d deb biladigan din emas. U o\u02bbz fikrini davom ettirib: \u201cJihod \u2013 \u201cmuqaddas urush\u201ddan boshqa, ancha keng ma\u02bcnoni anglatadi. Arab tilida qurolli kurash uchun \u201charb\u201d, \u201csariyya\u201d, \u201cma\u02bcraka\u201d yoki \u201cqatl\u201d kabi ko\u02bbplab iboralar mavjud. Agar asosiy maqsad urush bo\u02bblganda, Qur\u02bconda undan foydalanilgan bo\u02bblishi mumkin edi. Aksincha, buning o\u02bbrniga \u201cjihod\u201d kabi nozik ifodali so\u02bbzdan foydalanildi\u201d, deydi [18]. Yana: \u201cIslom adolatsizlikka qarshi kurashishi, musulmonlar zaif va zulm ko\u02bbrgan kishilarni himoya qilishni o\u02bbzining muqaddas burchi deb bilishi\u201dni ta\u02bckidlaydi [18].<\/span><\/p>\n

Tinchlik haqida so\u02bbz borar ekan, aslida tinchlik nima? Tinchlik deganda nima tushuniladi va uning islomdagi talqini qanday? Bu borada ba\u02bczi adabiyotlarga murojaat qilish lozim. O\u02bbzbek tilida iste\u02bcmolda ishlatiladigan \u201ctinchlik\u201d, \u201csalomatlik\u201d, \u201csalom\u201d, \u201cofiyat\u201d kabi so\u02bbzlarning o\u02bbzagi arab tilida \u0633\u0650\u0644\u0652\u0645\u064c [silm] so\u02bbzi bilan ifodalanuvchi \u0633\u064e\u0644\u064e\u0627\u0645\u064c [salam] so\u02bbzidan olingan. Bu borada Ibn A\u02bcrobiy \u201csalomat so\u02bbzi \u2013 ofiyat ma\u02bcnosidadir\u201d deydi [9:2077]. Bundan tashqari, \u201csalom\u201d so\u02bbzining \u201corani ochiq qilish\u201d, \u201caybsizlik\u201d, \u201cdaxlsizlik\u201d kabi ma\u02bcnolari ham bor ekani ta\u02bckidlanadi [9:2077].<\/span><\/p>\n

Shovosil Ziyodov \u201cIslom dinida tinchlik\u201d kitobida \u201cislom\u201d, \u201csalam\u201d, \u201csilm\u201d, \u201csulh\u201d kabi iboralarga e\u02bctibor qaratib, \u201c<\/strong>Ey imon keltirganlar! Islomga to\u02bblig\u02bbicha kiring!\u201d<\/strong> (Baqara surasi, 208-oyat) [16:189] va \u201cAgar ular sulhga moyil bo\u02bblsalar, siz ham unga moyil bo\u02bbling\u201d<\/strong> \u00a0<\/strong>(Anfol surasi, 61-oyat) [1:184] mazmunidagi Qur\u02bcon oyatlarida kelgan \u201cislom\u201d hamda \u201csulh\u201d kabi so\u02bbzlarni aynan \u0627\u0644\u0633\u0651\u0650\u0644\u0652\u0645\u064f [as-silm] lafzi bilan kelgani haqida yozadi. Shuningdek, \u0627\u0644\u0633\u0651\u0650\u0644\u0652\u0645 (as-silm) lafzining o\u02bbzagi bo\u02bblgan \u0627\u0644\u0633\u0651\u064e\u0644\u064e\u0627\u0645\u064f (as-salam) so\u02bbzining Qur\u02bconda olti o\u02bbrinda kelishi, bular \u2013 mo\u02bbminlar kiradigan jannat va salom ma\u02bcnolari ekanini keltirib o\u02bbtgan [17:8]. Ushbu oyatlardan biri \u201cUlar uchun Parvardigori huzurida tinchlik diyori <\/strong>(jannat) bordir\u201d<\/strong> \u00a0<\/strong>(An\u02bcom surasi, 127-oyat) [1:144] oyati bo\u02bblib, unda \u201csalam\u201d so\u02bbzi tinchlik ma\u02bcnosini ifoda etib kelgan. Quyidagi: \u201cIbrohimga elchilarimiz <\/strong>(farzandli bo\u02bblishi haqida) x<\/strong>ushxabar keltirdilar va \u201cSalom\u201d dedilar. U ham \u201cSalom\u201d dedi\u201d<\/strong> \u00a0<\/strong>(Hud surasi, 69-oyat) [1:229] oyatida esa \u201csalom\u201d so\u02bbzi ayni ma\u02bcnosida kelgani ham ko\u02bbrsatib o\u02bbtilgan [17:9].<\/span><\/p>\n

Alloh taolo Qur\u02bconda \u201cIslomga to\u02bblig\u02bbicha kiring\u201d<\/strong> deyishi bilan din asoslari, barcha shariat qonun-qoidalarini to\u02bblaligicha qabul qilishni buyurmoqda. Zotan, hammaga ma\u02bclum bo\u02bblgan tinchlik va o\u02bbzaro hurmatga asoslangan yuksak axloqiy qadriyatlar islomda mujassam. Bu, nafaqat odamlar o\u02bbrtasidagi individual munosabatlar, balki jamiyat taraqqiyotida ham muhim ahamiyatga ega.<\/span><\/p>\n

Yuqorida lug\u02bbaviy jihatdan aytilgan va Qur\u02bcon oyatlarida keltirib o\u02bbtilgan tinchlikka oid so\u02bbzlar borasida mufassir va muhaddis olimlar turli fikrlarni bildirgan. Masalan, Abu Mansur Moturidiy Qur\u02bconda kelgan: \u201cEy iymon keltirganlar! Islomga to\u02bblig\u02bbicha kiring!\u201d<\/strong> (Baqara surasi, 208-oyat) [16:189] oyatidagi \u201c\u0627\u0644\u0633\u0651\u0650\u0644\u0652\u0645\u201d (as-silm) kasra bilan o\u02bbqilsa, islom dini nazarda tutilishini, \u201c\u0627\u0644\u0633\u0651\u064e\u0644\u064e\u0645\u064f\u201d (as-salamu) deb fathalik o\u02bbqilsa, \u201csulh\u201d ma\u02bcnosini berishini aytgan bo\u02bblsa, Ali ibn Muhammad Movardiy \u201csilm\u201d atamasi borasida salaf ulamolar ikki xil fikr bildirgani, ulardan biri \u201cIslomga kiringlar\u201d ma\u02bcnosida ekanini aytadi va bu fikrni Ibn Abbos, Mujohid va Zahhoklarga nisbat beradi. \u201cIkkinchisi \u201cToatga kiringlar\u201d ma\u02bcnosida bo\u02bblib, Robia va Qatodaning so\u02bbzi\u201d deydi [17:11]. Mahmud Zamaxshariy esa \u201cKashshof\u201d asarida \u201c\u0627\u0644\u0633\u0651\u0650\u0644\u0645\u201d (as-silm)ni ikkinchi \u2013 \u201citoat qilish\u201d ma\u02bcnosi bilan tafsir qilgan [17:11]. Shuningdek, Imom Buxoriy \u201cSahihul Buxoriy\u201dning \u201cTafsir kitobi\u201dda Niso surasi, 94-oyatini tafsir qilib: \u201cas-silmu\u201d, \u201cas-salamu\u201d va \u201cas-salaamu\u201d (so\u02bbzlari) birdir\u201d deydi [2:1123].<\/span><\/p>\n

Ushbu fikrlardan ismi tilga olingan olimlar yuqorida keltirilgan tinchlikka aloqador so\u02bbzlarning umumiy ma\u02bcnosida ittifoq qilganligini ko\u02bbrish mumkin. Chunki ushbu oyatlar islomga kirish, itoat qilish, sulh tuzish ma\u02bcnolariga dalolat qiladi. Aytilgan ma\u02bcnolarning barchasi o\u02bbzida tinchlikni aks ettirgani ma\u02bclum bo\u02bbladi. Tinchlik so\u02bbzi barcha din va millatlarda ezgulikka chorlovchi tushuncha ekanidan kelib chiqib, Qur\u02bconda ko\u02bbplab o\u02bbrinlarda: \u201cEzgulik va taqvo <\/strong>(yo\u02bbli)da hamkorlik qilingiz, gunoh va adovat <\/strong>(yo\u02bbli)da hamkorlik qilmangiz!\u201d<\/strong> (Moida surasi, 2-oyat) [1:106] ma\u02bcnosidagi chaqiriqlarni ko\u02bbrish mumkin.<\/span><\/p>\n

Allohning mo\u02bbmin bandalariga tinch, osoyishta va ahillik bilan umrguzaronlik qilishga chaqirig\u02bbi: \u201cAgar mo\u02bbminlardan ikki toifa o\u02bbzaro urishib qolsalar, darhol ular o\u02bbrtasini isloh etingiz! Bas, agar ulardan biri ikkinchisining ustiga tajovuzkorlik qilsa, bas, to <\/strong>(tajovuzkor toifa) Allohning amriga qaytgunicha, sizlar tajovuz qilgan <\/strong>(toifa) bilan urushingiz! Endi agar <\/strong>(u toifa tajovuzkorlikdan) qaytsa, sizlar darhol ularning o\u02bbrtasini adolat bilan tuzatib qo\u02bbyinglar va adolatli bo\u02bblingiz. Zero, Alloh adolatlilarni sevar\u201d<\/strong> (Hujurot surasi, 9-oyat) [1:516] oyatida alohida ahamiyatga ega.<\/span><\/p>\n

E\u02bctibor berib qaralsa, ushbu oyatda islom dini tinchlikka chaqirishi va shu bilan birga, urishishga buyurgan taqdirda ham uning zamirida islohga erishish borligi yaqqol namoyon bo\u02bbladi. Islohga erishish, bu tinchlikning dastlabki qadamlari hisoblanadi. Yana oyatning davomida adolatli bo\u02bblishga chaqiriq va bu sifat egalarini Alloh sevishi eslatilmoqda.<\/span><\/p>\n

Avvalgi keltirilgan oyatda mo\u02bbminlarning orasidagi jismoniy kuch ishlatish natijasida kechadigan holatlarda qanday ish tutish lozimligi haqida aytilgan bo\u02bblsa, islom shariatida dushmanga qarshi jang qilishning ham nozik jihatlari, qonun-qoidalari bayon etilib, haddan oshmaslikka buyuriladi. Masalan, Baqara surasi 190-oyatida bu haqda quyidagi so\u02bbzlar keltiriladi: \u201cSizlarga qarshi jang qiluvchilar bilan Alloh yo\u02bblida jang qilingiz, <\/strong>(lekin jang asnosida ham) haddan oshmangiz! Zero, Alloh haddan oshuvchilarni yoqtirmagay\u201d. <\/strong>Shayx Abdulaziz Mansur oyatni sharhlab: \u201cIslom dinida insof, adolat va insonparvarlik qoidalariga hatto yov bilan jang qilish asnosida ham rioya qilinadi. Alloh taolo har qanday vaziyatda ham haddan oshmaslik va tajovuzkorlikka o\u02bbtmaslikka buyuradi. Bu hamma uchun juda ibratli tanbehdir\u201d, deydi [1:29].<\/span><\/p>\n

Qur\u02bcon va hadislarda tinchlik va urushga aloqador bo\u02bblgan oyatlarni to\u02bbliq tahlil qilib chiqqan olimlar aytadiki, islomda biror o\u02bbrinda urush qilishga buyurilgan bo\u02bblsa, uning maqsadi fitna va dushman hujumini daf etish yoki mudofaani ko\u02bbzlagani ma\u02bclum bo\u02bbladi. Shuningdek, urush davomida haddan oshmaslik, tajovuzkor bo\u02bblmaslik, jang qonun-qoidalariga to\u02bbliq rioya qilish buyuriladi. Biroq, ayrim mutaassib guruh vakillari Qur\u02bconda jangga oid kelgan matnlarni jihod tushunchasiga bog\u02bblab, unga aloqador bo\u02bblgan oyatlarni noto\u02bbg\u02bbri talqin qilib, jihod bu musulmonlarning o\u02bbzidan boshqa har qanday kishilarga qarshi qurol ko\u02bbtarib urush qilishidir, deb talqin qilmoqda. Ammo islomda urush qilishning sababi dindagi muxoliflik, qarama-qarshilik emas, balki musulmonlar va ularning tinchligiga qilingan tajovuzga qarshi javob chorasi sifatida ko\u02bbriladi. \u201cIslom \u2013 faqatgina urushdan iborat\u201d degan botil e\u02bctiqodda bo\u02bblgan kimsalar tarixda, ya\u02bcni sahobiy Abdulloh ibn Umar davrida ham bo\u02bblgan. O\u02bbsha davrning noan\u02bcanaviy islom qarashidagi vakillari ibn Umarning oldiga kelib, \u201cEy Abu Abdurrahmon, seni bir yil haj, bir yil umra qilib, Alloh azza va jallaning yo\u02bblidagi jihodni tark qilishga nima undadi?\u201d deganida, \u201cEy birodarimning o\u02bbg\u02bbli! Islom besh narsa ustiga bino qilingan: Alloh va Uning Rasuliga imon keltirish, besh mahal namoz, ramazon ro\u02bbzasi, zakotni ado qilish, (qodir bo\u02bblganda) Baytni haj qilishdir\u201d, deb javob bergan [2:1103]. Bundan tashqari, ko\u02bbplab hadis roviylari o\u02bbz kitoblarida \u201cIslom besh narsa ustiga bino qilingandir. Allohdan o\u02bbzga ibodat qilishga loyiq iloh yo\u02bbq deb guvohlik berish, namozni ado qilish, zakotni (haqdorlarga) berish, ramazon ro\u02bbzasini tutish va (qodir bo\u02bblganda) haj qilishdir\u201d mazmunidagi hadisni rivoyat qilganini ko\u02bbrish mumkin [2:197;4:40]. Bundan ma\u02bclum bo\u02bbladiki, islom besh arkon ustiga bino qilingan. Unga biror arkonni qo\u02bbshish ham, ayirish ham payg\u02bbambar bo\u02bblmagan kishiga yuklatilmaydi. Maqoladagi tinchlik va urushga aloqador bo\u02bblgan masalalar qoida va shartlari fiqhiy kitoblarda yetarlicha bayon qilingan. Ushbu qoidalar va shartlarni yoritishdan avval jihod tushunchasining ta\u02bcrifi, uning ma\u02bcnaviy va jangga bog\u02bbliq turlarini ko\u02bbrib chiqish maqsadga muvofiq bo\u02bblar edi.<\/span><\/p>\n

Jihod iborasi lug\u02bbatda \u062c\u0627\u0647\u062f [jaahada] \u2013 jiddu jahd qilmoq fe\u02bclining masdari bo\u02bblib, \u062c\u064f\u0647\u062f [juhd] so\u02bbzidan olingan. Uning ma\u02bcnosi toqat va mashaqqat so\u02bbzlariga dalolat qiladi [7:124]. Ya\u02bcni biror bir ishni qilishda jon-jahdi bilan harakat qilishga nisbatan jihod so\u02bbzi ishlatiladi. \u201cLisanul arab\u201d kitobida \u201cjuhd\u201d va \u201cjahd\u201d so\u02bbzlari kuch-quvvat, chidamlilik kabi ma\u02bcnolarga ishora qiluvchi \u201ctoqat\u201d ma\u02bcnosini bildirishi, yana ba\u02bczi qavlga ko\u02bbra \u201cjahd\u201d \u2013 mashaqqat va qiyinchilik ma\u02bcnosida, \u201cjuhd\u201d esa toqat ma\u02bcnosida kelishi aytilsa, davomida: \u201cJahd \u2013 insonning kasallikdan tuzalish yoki biror mashaqqatli ish sababidan qilgan harakatlari\u201d ekani keltiriladi [9:708]. E\u02bctibor berilsa, ushbu so\u02bbzda urush va qatl ma\u02bcnolari yo\u02bbq. Urush va qatl so\u02bbzlari arab tilida \u062d\u0627\u0631\u0628 [haaroba] yoki \u0642\u0627\u062a\u0644 [qootala] fe\u02bcllari bilan ifodalanadi.<\/span><\/p>\n

Islom hamkorlik tashkiloti qoshidagi Islom fiqhi akademiyasining 207(22\/3)-sonli qarorida: \u201cJamiyatda Allohning so\u02bbzini oliy qilish, islom da\u02bcvatini yetkazish hamda adolat, xavfsizlik va rahm-shafqatni yoyish uchun barcha moddiy va ma\u02bcnaviy vositalar bilan mashru\u02bc (qonuniy) bo\u02bblgan har qanday kuchni to\u02bbliq sarflash\u201d [13:725] \u2013 umumiy ma\u02bcnodagi jihod ekani ta\u02bckidlangan.<\/span><\/p>\n

Alloma Ibn Rushd \u201cMuqaddamot\u201d asarida jihodning turlarini bayon qilib, uni to\u02bbrt turga bo\u02bblgan: \u201cQalb jihodi, til bilan qilinadigan jihod, qo\u02bbl bilan qilinadigan jihod va qurol bilan qilinadigan jihod\u201d. Unga ko\u02bbra, qalb jihodi \u2013 o\u02bbz nafsiga qarshi kurash, til jihodi \u2013 amri ma\u02bcruf va nahyi munkar \u2013 yaxshilikka chaqirish, yomonlikdan qaytarish, qo\u02bbl jihodi \u2013 ish egalari, ya\u02bcni amaldorlar, mas\u02bcul shaxslarni taqiqlangan va gunoh hisoblangan ishlarni qiluvchi kishilardan, farz bo\u02bblgan ibodatlarni qilishdan to\u02bbsadiganlardan, bir so\u02bbz bilan aytganda barcha qonunbuzarliklardan qaytarish, qurol jihodi esa dinga dushmanlik qiluvchilarga qarshi qurol bilan jang qilish ekanini yozadi [5:342]. Doktor Ramazon Butiy aynan shu ta\u02bcrif davomida \u201cMuhammad payg\u02bbambar kofirlarga qarshi (islomga) da\u02bcvat (qilish) bilan jihod qildilar. Kofirlar da\u02bcvatga qarshi chiqib, tahdid qilganlaridan keyingina ular bilan jang qildilar\u201d, deb izohlaydi [11:44].<\/span><\/p>\n

Ko\u02bbplab oyat va hadislar mazmunidan islomda jihod asosan ikki \u2013 katta va kichkina turlarga bo\u02bblinishi oydinlashadi. Jobir ibn Abdullohdan rivoyat qilingan hadisda bayon qilinadi: Nabiy alayhissalom as\u02bchoblari bilan g\u02bbazotdan keldilar va ularga qarata: \u201c<\/em><\/strong>Kichik jihoddan katta jihodga xush keldingiz!<\/em><\/strong>\u201d, <\/em><\/strong>dedilar. Sahobalar: \u201cKatta jihod nimadir?\u201d, deyishdi. Shunda u zot: \u201c<\/em><\/strong>Bandaning o\u02bbz havo<\/em><\/strong>y<\/em><\/strong>i nafsiga qarshi qilgan jihodidir<\/em><\/strong>\u201d,<\/em><\/strong> dedilar. Garchi Imom Xatib rivoyat qilgan ushbu hadis (sanad jihatidan) zaif sanalsa-da, Qur\u02bcon oyatlari va hadislarni chuqur tafakkur qilgan kishilar uning ma\u02bcnosi sahih rivoyatlarga yaqin ekanini anglaydi. Qur\u02bconi karimda quyidagicha marhamat qilingan: \u201c<\/strong>Mo\u02bbminlar yoppasiga <\/strong>(jangga) chiqishlari shart emas. Ularning har bir guruhidan bir toifa chiqmaydimi?! <\/strong>(Qolganlari Payg\u02bbambardan) dinni o\u02bbrganib, qavmlari ularga <\/strong>(jangdan) qaytib kelgach, <\/strong>(gunohdan) saqlanishlari uchun ularni ogohlantirmaydilarmi?!\u00bb<\/strong> (Tavba surasi, 122-oyat) [1:206]. Ushbu oyatni tafsir qilgan Muhammad Qurtubiy bir qancha fikrlarni keltiradi. Jumladan: \u201cUshbu oyatda ilm olishning shart ekaniga dalil bor. Chunki oyatning ma\u02bcnosi: \u201cMo\u02bbminlarning barchasi Payg\u02bbambarning bir o\u02bbzini qoldirib, yoppasiga (jangga) chiqishlari shart emas\u201dligiga ishora qilmoqda. Agar \u201char bir guruhdan bir toifa chiqsa\u201d<\/strong> va qolganlari Payg\u02bbambar bilan qolib, undan dinni o\u02bbrgansa, qachonki jangga ketgan qism qaytganda, ularga (Payg\u02bbambardan) eshitgan va olgan bilimlarini xabarini beradi va o\u02bbrgatadi. Aynan mana shu ishda Kitob (Qur\u02bcon) va sunnat (hadis)ni o\u02bbrganish majburiyati borligi bilinadi\u201d, deydi [3:429]. Oyatni tafsir qilish davomida eng afzal ish haqida xabar berib, Ibn Abbos va boshqalar fikri quyidagicha keltiriladi: \u201cIbn Abbos aytadi: \u201cKimki bir masjid qursa-yu, unda Qur\u02bcon, fiqh va sunnat o\u02bbrgatilsa \u2013 o\u02bbsha eng afzal jihoddir\u201d. Ali Azdiydan rivoyat qilinadi: \u201cMen jihodni iroda qildim. Shunda Ibn Abbos menga: Senga jihoddan ham yaxshiroq narsa nima ekanini aytaymi? Biror masjidga borib unda (odamlarga) Qur\u02bconni o\u02bbrgatishing va fiqh (ilmi)ni ta\u02bclim berishingdir\u201d, dedi\u201d [3:432]. Keltirilgan fikrlardan islom olimlarining jihodni nisbiy nuqtayi nazardan ikki qismga bo\u02bblganligi oydinlashdi. Demak, katta jihod \u2013 bu bandaning o\u02bbz nafsiga qarshi kurashishi, taqvo, ilmu irfon va ma\u02bcrifatga erishish uchun jon-jahdi bilan harakat qilishi bo\u02bblsa, kichkina jihod \u2013 tinchlik va farovonlikni ta\u02bcminlash uchun Alloh yo\u02bblida harakat qilishdir. Bu esa, yuqoridagi hadisning ma\u02bcno jihatidan to\u02bbg\u02bbri ekaniga ishoradir.<\/span><\/p>\n

Hadislarda ham ezgulik, tinchlik va insonlarga ozor bermaslikka chaqiriqlar ko\u02bbplab uchraydi. Misol uchun Fadola ibn Ubayddan qilingan rivoyatda Rasululloh alayhissalom hajjatul vadoda va\u02bcz qilib: \u201c<\/em><\/strong>Sizlarga mo\u02bbmin kim ekanini<\/em><\/strong>ng<\/em><\/strong> xabarini beraymi? U odamlar undan mollari va jonlari borasida omon bo\u02bblgan, musulmon esa odamlar uning tilidan va qo\u02bblidan salomat bo\u02bblgan kishidir. (Haqiqiy) mujohid \u2013 Alloh taoloning toatida o\u02bbz nafsiga qarshi jihod qilgan va (haqiqiy) muhojir esa xatoliklar va gunohlardan hijrat qilgan kishidir<\/em><\/strong>\u201d,<\/em><\/strong> dedilar [6:1747].<\/span><\/p>\n

Endi esa, tinchlik va farovonlikni ta\u02bcminlashga qaratilgan, amaliy jihodga keladigan bo\u02bblsak, uning hukmi farzi kifoyadir. Bu haqda \u201cMavsuatul fiqhiyya\u201d qomusida: \u201cJumhur ulamolar shuni aytadilarki, albatta, jihod farzi kifoyadir. Ba\u02bczilarning unga hozir bo\u02bblishi bilan qolganlar zimmasidan soqit bo\u02bbladi\u201d, deyilgan [7:129].<\/span><\/p>\n

Yuqorida aytilgan Islom fiqhi akademiyasining o\u02bbsha qarorida bu turdagi jiddu jahdning maqsad va g\u02bboyasi islom dini haqidagi ma\u02bclumotlarni odamlarga unga kirishga majbur qilmagan holda yetkazishdir, deyiladi. Shuningdek, bugungi zamonaviy sharoitlar, xalqaro shartnomalar va kelishuvlar, turli xil zamonaviy aloqa vositalaridan foydalangan holda turfa xil jamiyatlarda turlicha tillarda islomga da\u02bcvat qilish eng to\u02bbg\u02bbri talqin ekani aytiladi [13:725].<\/span><\/p>\n

Urushga bog\u02bbliq jihod turi haqida to\u02bblaqonli ma\u02bclumotga ega bo\u02bblish maqsadida unga oid safarbarlik qachon farzi ayn darajasiga ko\u02bbtarilishi borasida bildirilgan fikrlarni ko\u02bbrib chiqish lozim. Bu holat quyidagi vaziyatlarda yuzaga keladi:<\/span><\/p>\n

    \n
  1. Qachonki jang maydonida ikki (musulmon va nomusulmon) qo\u02bbshinlari saf tortib, bir-biri bilan uchrashsa, Alloh taoloning: \u201cEy, Iymon keltirganlar! Biror to\u02bbdaga to\u02bbqnash kelsangiz, sabot<\/strong> (va matonat) bilan turingiz va Allohni ko\u02bbp yod etingiz, shoyad <\/strong>(shunda) najot topsangiz\u201d <\/strong>(Anfol surasi, 45-oyat) [1:182] oyatiga binoan jang qilish har bir musulmon erkak uchun farzi ayn darajasiga ko\u02bbtariladi;<\/span><\/li>\n
  2. Dushman kutilmaganda bostirib kelsa, ayolu erkak, hattoki, balog\u02bbatga yetmaganlar uchun ham uni qaytarish lozim bo\u02bbladi;<\/span><\/li>\n
  3. Qachonki, davlat rahbari safarbarlik e\u02bclon qilganda ushbu: \u201cEy iymon keltirganlar! Sizga ne bo\u02bbldiki, Alloh yo\u02bblida <\/strong>(yovga qarshi) qo\u02bbzg\u02bbalingiz, deyilsa, yerga og\u02bbirligingizni solasiz <\/strong>(chiqmay o\u02bbtirasiz)?!\u201d<\/strong> (Tavba surasi, 38-oyat) [1:193] oyatiga binoan aniq bir uzrli sababi borlardan tashqari, har bir erkak uchun safarbarlik lozim bo\u02bbladi [7:132].<\/span><\/li>\n<\/ol>\n

    Payg\u02bbambar (s.a.v.)dan kelgan hadisda: \u201cMakka fathidan keyin hijrat yo\u02bbqdir.\u00a0 Lekin jihod va niyat bordir. Qachonki, safarbarlikka chaqirilsa, qo\u02bbzg\u02bbalinglar\u201d,<\/em><\/strong> deyilgan [2:753].<\/span><\/p>\n

    Yana muhim bir nuqta, islomda safarbarlikka chaqirilsa, unga borish uchun ham ruxsat kerakligi bayon qilinadi [7:132]. Bu o\u02bbrinda, eng avvalo, ota-onaning ruxsatini olish, bunga ular izn bersagina chiqish mumkinligi, agar ular ruxsatidan qaytsa, ushbu ish aynan u kishi uchun bekor bo\u02bblishi ham aytib o\u02bbtilgan [7:134]. Bunga dalil sifatida Abdulloh ibn Amr rivoyat qilgan hadisda: \u201cBir kishi Nabiy (s.a.v.)ning oldilariga kelib, u zotdan jihodga izn so\u02bbradi. U zot: \u201cOta-onang tirikmi?\u201d<\/em><\/strong> dedilar. U: \u201cHa\u201d, dedi. \u201cU ikkovlari borasida (ularga yaxshilik qilish bilan) jihod qil\u201d<\/em><\/strong>,<\/em> dedilar\u201d [2:794]. Aynan shu sahobadan rivoyat qilingan boshqa bir hadisda esa, \u201cBir kishi Nabiy (s.a.v.)ning oldilariga keldi va \u201cEy Allohning Rasuli, men sizga hijrat va jihod uchun bay\u02bcat qilmoqchiman. Bu uchun Allohdan savob umid qilyapman\u201d, dedi. U Zot: \u201cOtang yoki onang hayotmi?\u201d, <\/em><\/strong>dedilar\u201d. Haligi kishi: \u201cHa, ularning ikkovi ham hayot\u201d, dedi. U zot: \u201cAllohdan ajr umid qilyapsanmi?\u201d<\/em><\/strong>,<\/em> dedilar. U yana: \u201cHa\u201d, dedi. Shunda: \u201cOta-onang oldiga qayt! Ularning suhbatlarini go\u02bbzal qil!\u201d<\/em><\/strong>, <\/em>deb javob berib, unga ruxsat bermadilar [4:1030].<\/span><\/p>\n

    Shuningdek, qarz bergan kishining qarzdorga urushda qatnashishi uchun ruxsati [7:135], davlat rahbarining ijozati kerakligi, jangga boshliqlar bilan borish lozimligi ham islomdagi safarbarlikning muhim qoidalaridan hisoblanadi [7:136]. Yuqoridagi shartlarga qo\u02bbshimcha ravishda safarbarlikka chiqayotgan kishi, eng avvalo, musulmon, aqlli (majnun bo\u02bblmasligi), balog\u02bbatga yetgan, erkak kishi bo\u02bblishi [7:137] va bu ish uchun o\u02bbz-o\u02bbzini ta\u02bcminlay oladigan darajada mol-mulkka ega bo\u02bblishi, turli xil kasallik, nogironlik va zararlardan salomat bo\u02bblishi talab etiladi [7:138].<\/span><\/p>\n

    Yuqorida keltirilgan ma\u02bclumotlar orqali islomda tinchlik va urush masalalariga taalluqli jihod hamda uning ba\u02bczi qoida va shartlari juda muxtasar va qisqa bayon qilindi. Bugungi kunda suveren-demokratik, huquqiy, ijtimoiy va dunyoviy davlat bo\u02bblgan O\u02bbzbekistonga nazar solinsa, uning qonunchiligi, xavfsizlik va mudofaa sohasi ham yuqorida zikr qilingan qoida va sharoitlar bilan hamohangligini ko\u02bbrish mumkin. Shubhasiz, mustaqil O\u02bbzbekiston Respublikasining xavfsizligi, mudofaa va uni ta\u02bcminlash masalalari Konstitutsiyaviy tartibda mustahkamlab qo\u02bbyilgan. Amaldagi yangilangan Konstitutsiyada mudofaa va xavfsizlik masalalari uchun XXVII bob ajratilgan. Undagi asosiy ikkita moddada Qurolli Kuchlarimiz Respublikamizning davlat suvereniteti va hududiy yaxlitligini, aholining tinch hayoti va xavfsizligini himoya qilishi, O\u02bbzbekiston o\u02bbz xavfsizligini ta\u02bcminlash uchun yetarli darajada Qurolli Kuchlariga ega ekani aniq yozilgan [14:114]. Shuningdek, \u201cMudofaa to\u02bbg\u02bbrisida\u201dgi Qonunga asoslangan holda, mudofaa yaxlit tizim bo\u02bblib, u aniq prinsiplar asosida tashkil qilinishi belgilab qo\u02bbyilgan. Yana Respublikaning 2018-yilda qabul qilingan Mudofaa doktrinasi mavjud bo\u02bblib, unda davlat boshqa davlatlarga harbiy kuch ishlatmasligi, xorijdagi tinchlikparvar operatsiyalarda va harbiy mojarolarda ishtirok etmasligi, boshqa davlatlarning ichki ishlariga aralashmaslik, ehtimol tutilgan nizolarni tinch yo\u02bbl bilan hal etish, o\u02bbz xavfsizligini boshqa davlatlar xavfsizligi evaziga mustahkamlashga yo\u02bbl qo\u02bbymaslik hamda harbiy-siyosiy bloklarda ishtirok etmaslik kabi masalalar adolatli tarzda belgilab qo\u02bbyilgan [10].<\/span><\/p>\n

    Islom shariati insonlarning dini, hayoti, nasl-nasabi, aqli va mol-mulki muhofazasini o\u02bbz zimmasiga oladi. Xuddi shu kabi O\u02bbzbekiston Respublikasining \u201cFuqaro muhofazasi to\u02bbg\u02bbrisida\u201dgi maxsus qonuni ham mavjud bo\u02bblib, mazkur qonun urush vaqtida O\u02bbzbekiston Respublikasida istiqomat qiluvchi fuqarolarning muhofazasini tashkil etish bilan bog\u02bbliq barcha masalalarni, ularning millati, irqi va dinidan qat\u02bci nazar o\u02bbziga qamrab oladi [8].<\/span><\/p>\n

    Xulosa o\u02bbrnida shuni aytish mumkinki, aholi qatlamining 94 foizini musulmonlar tashkil qiluvchi mamlakatimizda ko\u02bbplab millat va din vakillari diniy va dunyoviy erkinliklari to\u02bbliq ta\u02bcminlangan holda emin-erkin yashab kelmoqda. Tinchlik va osoyishtalikni ta\u02bcminlash yo\u02bblida qilinayotgan sa\u02bcy-harakatlar, Konstitutsiya va qonunlarga kiritilayotgan o\u02bbzgarishlar konfessiyalararo totuvlikni, turli din va e\u02bctiqod vakillari o\u02bbrtasidagi bag\u02bbrikenglikni ta\u02bcminlash hamda hamjihatlikni yanada mustahkamlashga xizmat qilmoqda. Hozirgi kunda ko\u02bbpchilik dunyo davlatlarida qurolli to\u02bbqnashuvlar, xalqaro tinchlik va barqarorlikka tahdid kuchaygan sharoitda O\u02bbzbekiston xalqaro maydonda o\u02bbzining tinchliksevar pozitsiyasini mustahkamlagan holda har qanday urush, fitna va siyosiy nizolarga qarshi ekanini ochiq aytmoqda. Bu so\u02bbnggi yillarda amalga oshirilgan \u201cMehr\u201d operatsiyalari va O\u02bbzbekistonga davolash va mehr ko\u02bbrsatish maqsadida olib kelingan yuz nafar falastinlik ayollar va bolalar misolida namoyon bo\u02bbldi. Bunga islomning dunyoda tinchlik va osoyishtalikni saqlashdagi o\u02bbrni naqadar ulkanligi, musulmonlarning bag\u02bbrikeng, chinakam muruvvat egasi ekani sabab deyilsa, aslo mubolag\u02bba bo\u02bblmaydi.\u00a0<\/strong><\/span><\/p>\n

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      \u201cFuqaro muhofazasi to\u02bbg\u02bbrisida\u201dgi O\u02bbzbekiston Respublikasi Qonuni \/\/ https:\/\/lex.uz\/docs\/32994<\/a>.<\/span><\/div>\n<\/li>\n
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      Ibn Manzur al-Ansoriy al-Xazrajiy. Lisan al-arab. \u2013 Qohira: Dor al-maorif.<\/span><\/div>\n<\/li>\n
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      Qarorot va tavsiyat majma\u02bc al-fiqh al-islomiy ad-davliy al-munbasiq a\u02bcn munazzomati at-ta\u02bcavun as-islomiy. \u2013 Al-Mamlakat al-Arobiyya as-Saudiya: Al-isdor ar-robi\u02bc, 2020.<\/span><\/div>\n<\/li>\n
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      Shayx Muhammad Sodiq Muhammad Yusuf. \u2013 T.: Hilol-Nashr, 2021<\/span><\/div>\n<\/li>\n<\/ol>\n
      Xabibullo SAGDIYEV<\/span><\/strong><\/div>\n
      O\u02bbzbekiston xalqaro islomshunoslik akademiyasi dotsenti, PhD<\/span><\/strong><\/div>\n
      Bahodir BOTIROV<\/span><\/strong><\/div>\n
      O\u02bbzbekiston xalqaro islomshunoslik akademiyasi talabasi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

      Islom dini barcha insonlarni tinch va osuda hayot kechirish, jamiyatning farovon bo\u02bblishi uchun harakat qilishga da\u02bcvat etadi. Qur\u02bconi karimda butun insoniyatga murojaat qilinib, ular bir erkak (Odam) va ayol (Havvo)dan yaratilgani, o\u02bbzaro tanishishlari uchun xalqlar va qabilalar qilib qo\u02bbyilgani, so\u02bbngra Allohning nazdida eng azizu mukarram inson \u2013 taqvodor bo\u02bblgan kishi ekani aytiladi [1:517]. Har bir …<\/p>\n","protected":false},"author":1,"featured_media":51367,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nISLOMNING DUNYODA TINCHLIKNI SAQLASHDAGI O\u02bbRNI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ISLOMNING DUNYODA TINCHLIKNI SAQLASHDAGI 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=51366&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ISLOMNING DUNYODA TINCHLIKNI SAQLASHDAGI O\u02bbRNI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"ISLOMNING DUNYODA TINCHLIKNI SAQLASHDAGI O\u02bbRNI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=51366&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=\"2026-07-30T04:40:24+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2026-07-29T12:45:23+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/07\/tinchlik3007.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"371\" \/>\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=\"14 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=51366&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=51366&lang=oz\",\"name\":\"ISLOMNING DUNYODA TINCHLIKNI SAQLASHDAGI O\u02bbRNI - 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