{"id":53341,"date":"2026-10-14T11:01:15","date_gmt":"2026-10-14T06:01:15","guid":{"rendered":"https:\/\/bukhari.uz\/?p=53341"},"modified":"2026-10-13T10:17:22","modified_gmt":"2026-10-13T05:17:22","slug":"qazo-va-qadar-haqida-al-e%ca%bctimod-fil-e%ca%bctiqod-asari-asosida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=53341&lang=oz","title":{"rendered":"QAZO VA QADAR HAQIDA (\u201cAl-E\u02bctimod fil e\u02bctiqod\u201d asari asosida)"},"content":{"rendered":"

Qazo va qadar \u2013 Allohning azaliy sifatlari bo\u02bblib, ularning mohiyati bandasiga ma\u02bclum emas. Alloh barcha narsalarning qazo va qadarini belgilab qo\u02bbygan. Dunyo va oxiratdagi har bir narsa faqat uning xohishi, ilmi, qazosi, qadari, Lavhul mahfuzga yozib qo\u02bbyilishiga ko\u02bbra bo\u02bbladi. Lekin yozib qo\u02bbyishi tavsif yo\u02bbli bilandir, hukm yo\u02bbli bilan emas, ya\u02bcni majburiy emas. Qazo va qadar Alloh taoloning oldindan bilib, bilganiga ko\u02bbra Lavhul mahfuzda bitib qo\u02bbyishidir.<\/span><\/p>\n

Qazodan turli ma\u02bcnolar iroda qilinadi. Quroni karim oyatlarida ko\u02bbp o\u02bbrinlarda qazo kalimasi turli ma\u02bcnolarda qo\u02bbllangan. Masalan, Alloh taolo:<\/span><\/p>\n

\ufd3f\u0648\u064e\u0642\u064e\u0636\u064e\u0649 \u0631\u064e\u0628\u0651\u064f\u0643\u064e \u0623\u064e\u0644\u0651\u064e\u0627 \u062a\u064e\u0639\u0652\u0628\u064f\u062f\u064f\u0648\u0627 \u0625\u0650\u0644\u0651\u064e\u0627 \u0625\u0650\u064a\u0651\u064e\u0627\u0647\u064f\ufd3e <\/span><\/strong><\/p>\n

\u201cRobbing faqat Uning O\u02bbzigagina ibodat qilishingni amr etdi\u201d[1]<\/a>, <\/strong>deb marhamat qiladi. Bu o\u02bbrinda \u201cqazo\u201d so\u02bbzi \u201camr qilish\u201d ma\u02bcnosida kelgan. Ba\u02bczida qazodan \u201chukm\u201d iroda qilinadi. Alloh taolo:<\/span><\/p>\n

\ufd3f\u0641\u064e\u0627\u0642\u0652\u0636\u0650 \u0645\u064e\u0627 \u0623\u064e\u0646\u0652\u062a\u064e \u0642\u064e\u0627\u0636\u064d\ufd3e <\/span><\/strong><\/p>\n

\u201cBas, nima hukm qilsang, qilaver\u201d[2]<\/a>, <\/strong>deydi. Ba\u02bczan esa \u201cmukammal barpo qilish\u201d ma\u02bcnosida keladi. Bunga Alloh taoloning<\/span><\/p>\n

\ufd3f\u0641\u064e\u0642\u064e\u0636\u064e\u0627\u0647\u064f\u0646\u0651\u064e \u0633\u064e\u0628\u0652\u0639\u064e \u0633\u064e\u0645\u064e\u0648\u064e\u0627\u062a\u064d\ufd3e <\/span><\/strong><\/p>\n

\u201cBas, yetti osmonni barpo qildi\u201d[3]<\/a>, <\/strong>degan so\u02bbzi misol bo\u02bbladi. Ya\u02bcni bekamu-ko\u02bbst, mukammallik bilan yaratdi.<\/span><\/p>\n

Qadarga kelsak, u \u2013 har bir narsani qanday bo\u02bblishi lozim bo\u02bblsa, shunday qilib belgilashdir: u yaxshilik yoki yomonlik, go\u02bbzallik yoki xunuklik, hikmat yoki bema\u02bcnilik bo\u02bblishidan qat\u02bci nazar. Shuningdek, har bir narsaning qaysi zamon va makonda voqe bo\u02bblishini, unga qanday savob yoki jazo bo\u02bblishini bayon qilish ham qadarga kiradi.<\/span><\/p>\n

Qadar deganda Alloh taoloning har bir narsani o\u02bbz o\u02bbrni, vaqti, makoni va holatiga mos ravishda belgilab qo\u02bbyishi nazarda tutiladi. Ya\u02bcni, dunyoda sodir bo\u02bbladigan har bir narsa \u2013 yaxshilik yoki yomonlik, go\u02bbzallik yoki xunuklik, hikmatli ish yoki inson nazarida bema\u02bcnidek ko\u02bbringan ish \u2013 Allohning ilmi va belgilashi doirasidadir. Shuningdek, narsaning qachon, qayerda va qanday tarzda sodir bo\u02bblishi ham qadarga taalluqli.<\/span><\/p>\n

Bandalarning barcha fe\u02bcl (ish-harakat)larini Alloh taolo yaratadi. Demak, ularning gunohu ma\u02bcsiyatlari ham Allohning qazo va qadari, ya\u02bcni yaratishi bilan bo\u02bbladi.<\/span><\/p>\n

Shuning uchun ulamolarimiz: \u201cKufrni yaratish nodonlik emas\u201d, deydi. Alloh taolo:<\/span><\/p>\n

\ufd3f\u0625\u0650\u0646\u0651\u064e\u0627 \u0643\u064f\u0644\u0651\u064e \u0634\u064e\u064a\u0652\u0621\u064d \u062e\u064e\u0644\u064e\u0642\u0652\u0646\u064e\u0627\u0647\u064f \u0628\u0650\u0642\u064e\u062f\u064e\u0631\u064d\ufd3e <\/span><\/strong><\/p>\n

\u201cAlbatta, Biz har bir narsani o\u02bblchov bilan yaratdik\u201d[4]<\/a>, <\/strong>degan. Demak, bularning barchasi Allohdan ekani sobit bo\u02bblgach, bizning barcha fe\u02bcllarimiz ham Alloh taoloning qazosi va qadari bilan bo\u02bblishi sobit bo\u02bbladi. Banda esa o\u02bbz fe\u02bclida, garchi bu Allohning qazosi va qadari bilan bo\u02bblsa ham, ixtiyorli bo\u02bbladi, majburlangan emas.<\/span><\/p>\n

Mo\u02bbtazilalar: \u201cMa\u02bcsiyatlar Allohning qazosi va qadari emas. Chunki Alloh taolo qazosiga rozilikni vojib qilgan. Agar kufr ham U Zotning qazosi bilan bo\u02bblganda, albatta, kufrga rozi bo\u02bblish bizga vojib bo\u02bblardi\u201d, degan.<\/span><\/p>\n

Ahli sunna olimlari esa bunga quyidagicha javob beradi: \u201cKufr bizning nazdimizda Alloh taoloning qazosi emas, maqziysidir[5]<\/a>. Ya\u02bcni, kufr \u2013 Alloh tomonidan qazo qilingan (ya\u02bcni taqdir etilgan) narsadir, lekin uning o\u02bbzi Allohning qazosi (amri, hukmi) emas. Biz Allohning qazosiga va kufrni botil qilganiga rozi bo\u02bblamiz. Ammo maqziy, ya\u02bcni kufr insonga sifat bo\u02bblishiga rozi bo\u02bblmaymiz. Shuni bilish kerakki, haqiqiy majburlanish kasalliklar va musibatlarda bo\u02bbladi. Chunki inson boshiga qazo qilingan kasallik va musibatlarni yoqtirmaydi. Ammo kufrga duchor bo\u02bblgan kishi undan batamom rozi bo\u02bbladi\u201d.<\/span><\/p>\n

\u00a0Yanada kengroq bayon qiladigan bo\u02bblsak, kasallik va musibat insonga majburan keladi. Inson ularni xohlamaydi. Ammo kufrda inson uni o\u02bbz ixtiyori bilan qabul qiladi va undan rozi bo\u02bbladi. Kufr \u2013 insonning ixtiyoriy fe\u02bcli bo\u02bblib, u kufrni tanlagani uchun mas\u02bcul bo\u02bbladi.<\/span><\/p>\n

Masalan, Alloh taolo bir insonning kufrni o\u02bbz ixtiyori bilan tanlashini azaldan bilgan va uning voqe bo\u02bblishini taqdir qilgan. Shunda kufr Allohning maqziysi bo\u02bbladi. Lekin bu \u201cAlloh kufrga buyurdi\u201d yoki \u201cAlloh kufrdan rozi\u201d degani emas.<\/span><\/p>\n

Mo\u02bbmin banda Alloh taoloning qazo va taqdiriga e\u02bctiroz qilmaydi. Biz Alloh taolo bir narsaning voqe bo\u02bblishini taqdir qilgan bo\u02bblsa, uning Alloh tomonidan taqdir qilinganiga rozi bo\u02bblamiz. Ammo bu yerda juda muhim farq bor. Qazoning Allohdan ekanligiga rozi bo\u02bblish \u2013 qazo qilingan har bir narsaning o\u02bbzidan rozi bo\u02bblish degani emas. Masalan, zulm ham Allohning ilmi va taqdiridan tashqarida sodir bo\u02bblmaydi. Lekin Alloh zulmni buyurmagan va undan rozi ham emas.<\/span><\/p>\n

Alloh taolo kufrni botil deb hukm qilgan. Qur\u02bconda ham kufr, shirk va zulm kabi narsalar maqtalgan emas, aksincha rad etilgan. Shuning uchun: \u201cKufr Allohning qazosi bilan sodir bo\u02bblgan\u201d degan gap \u201cAlloh kufrni ma\u02bcqullagan\u201d degani emas.<\/span><\/p>\n

Biz qazo qilingan narsa, ya\u02bcni kufr bizning sifatimiz bo\u02bblishiga rozi bo\u02bblmaymiz. Ya\u02bcni inson: \u201cAlloh mening kofir bo\u02bblishimni taqdir qilgan ekan, demak, men kufrga rozi bo\u02bblishim kerak\u201d, deb ayta olmaydi. Allohning taqdiri bir masala, bandaning kufrni tanlashi va unga munosabati boshqa masala. Shuning uchun mo\u02bbmin: \u201cAllohning taqdiriga roziman, lekin kufrga rozi emasman\u201d, deydi.<\/span><\/p>\n

Yuqorida aytilganidek, haqiqiy jabr kasallik va musibatlarda bo\u02bbladi. Nima uchun? Chunki inson kasal bo\u02bblishni o\u02bbzi tanlamaydi. Masalan, insonga isitma kelishi, og\u02bbrib qolishi, musibatga uchrashi, tabiiy ofatdan zarar ko\u02bbrishi insonning ixtiyoriga bog\u02bbliq emas. Shuning uchun bu yerda haqiqiy ma\u02bcnoda majburlik bor. Chunki boshiga shunday narsa qazo qilingan kishi undan rozi bo\u02bblmaydi. Masalan, odam kasal bo\u02bblsa: \u201cMen kasal bo\u02bblishni xohlayman\u201d, deb kasallikni tanlamagan. U shifo topishga harakat qiladi. Demak, kasallik insonga majburan kelgan. Bu holatda mo\u02bbmin inson unga sabr qilib, Allohdan savob umidida bo\u02bbladi.<\/span><\/p>\n

Ammo kufrga kelsak, unga qazo qilingan kishining o\u02bbzi undan juda qattiq rozi bo\u02bbladi. Ya\u02bcni, inson uni qabul qiladi, so\u02bbng unga e\u02bctiqod qiladi va uni ma\u02bcqul deb biladi.<\/span><\/p>\n

Demak, inson majburmi yoki ixtiyorlimi? Insonda ixtiyor va kasb bor. Masalan, inson oldida ikki yo\u02bbl bor: imon yoki kufr. U qaysi yo\u02bblni tanlashni o\u02bbz ixtiyori bilan qiladi. Lekin uning ixtiyori, qudrati va fe\u02bclining voqe bo\u02bblishi ham Allohning yaratishi va taqdiri doirasida. Shuning uchun ikki haqiqat bir vaqtda to\u02bbg\u02bbri bo\u02bbladi: \u201cAlloh taqdir qildi\u201d va \u201cBanda o\u02bbz ixtiyori bilan qildi\u201d. Bu ikkalasi bir-biriga zid emas.<\/span><\/p>\n

Yana ham soddaroq misol keltiradigan bo\u02bblsak, masalan, bir kishi qo\u02bbli bilan birovni urdi. Bu ish \u2013 Allohning ilmida bor, Allohning qudratidan tashqarida emas va Alloh uning voqe bo\u02bblishini taqdir qilgan. Lekin kishi: \u201cMeni Alloh majbur qildi, shuning uchun men aybdor emasman\u201d, deb bahona qila olmaydi. Chunki u qo\u02bblini o\u02bbz ixtiyori bilan ko\u02bbtardi. Agar qo\u02bbli kasallik sababli beixtiyor harakatlanib, birovga tegib ketsa, bu boshqa masala. Bu yerda qasd va ixtiyor yo\u02bbq. Shu farq jabr va kasb masalasining mohiyatini tushunishga yordam beradi.<\/span><\/p>\n

Mo\u02bbtazilalarning yomon ishlar Allohning qazo va qadari emas, degan qarashlari mashhur hadisga ziddir. Mashhur xabarda Payg\u02bbambarimiz sollallohu alayhi vasallam: \u201cQadarning yaxshi-yu, yomoni Alloh taolodandir\u201d,<\/em><\/strong> deganlar. Bu hadis biz uchun dalildir.<\/span><\/p>\n

Yana bir dalil quyidagi hadis: \u201cSa\u02bcd ibn Abu Vaqqos roziyallohu anhudan rivoyat qilinadi: \u201cRasululloh sollallohu alayhi vasallam: \u201cKimda to\u02bbrt narsa bo\u02bblsa, u mo\u02bbmindir, kim ulardan uchtasini keltirib<\/em><\/strong>, bittasini berkitsa, u kofirdir: Allohdan o\u02bbzga iloh yo\u02bbqligiga, meni Allohning rasuli ekanimga, o\u02bblgandan keyin qayta tirilishiga guvohlik berish va qadarning yaxshi-yu, yomoniga<\/u> imon keltirish. <\/em><\/strong>Kim ulardan uchtasini keltirib<\/em><\/strong>, bittasini berkitsa, u kofirdir<\/em><\/strong>\u201d,<\/em><\/strong> dedilar\u201d.<\/span><\/p>\n

Xulosa qilganda, qazoyu qadar masalasi o\u02bbta nozik masalalardan sanaladi. Basharning aqli ilohiy hikmatlar mohiyatini qamrab olishdan nuqsonli va ko\u02bbzlar rabboniy sirlarni idrok etishdan yiroqdadir.<\/span><\/p>\n

Imom Abu Abdulloh ibn Abu Hafs Kabir \u201cAr-Raddu ala ahlil ahvo\u201d asarida keltiradi: \u201cBir kishi Ali ibn Abu Tolibga: \u201cMenga taqdir haqida xabar ber\u201d, dedi. Ali: \u201cTaqdir chuqur dengizdir, unga sho\u02bbng\u02bbima\u201d, dedi. U yana: \u201cMenga taqdir haqida xabar ber\u201d, dedi. Ali: \u201cTaqdir qorong\u02bbu yo\u02bbldir, unga qadam bosma\u201d, dedi. U yana: \u201cMenga taqdir haqida xabar ber\u201d, dedi. Ali: \u201cTaqdir Allohning siridir, uni bilishga urinma\u201d, dedi\u201d. Ba\u02bczi rivoyatlarda \u201cuni taftish qilma\u201d deyilgan. Ali ibn Abu Tolib roziyallohu anhuning qazo va qadar masalasida haqni qanday ochiqlab berganiga e\u02bctibor beradigan bo\u02bblsak, u kishi: \u201cTaqdir Allohning siridir. Uni bilishga urinma\u201d, deb chuqur ketishdan qaytardi. Eng asosiy narsa \u2013 bizga qazo-yu qadrning yaxshi-yu, yomoniga imon keltirish buyurilgandir.<\/span><\/p>\n

[1]<\/a> Isro surasi, 23-oyat.<\/span><\/div>\n
[2]<\/a> Toha surasi, 72-oyat.<\/span><\/div>\n
[3]<\/a> Fussilat surasi, 12-oyat.<\/span><\/div>\n
[4]<\/a> Qamar surasi, 49-oyat.<\/span><\/div>\n
[5]<\/a> Qazo \u2013 Alloh taoloning hukmi va taqdiri. Maqziy \u2013 Allohning qazosi o\u02bblaroq bandada voqe bo\u02bblgan narsa, ya\u02bcni qazo qilingan narsa, qazo hukmi ostida voqe bo\u02bblgan narsa.<\/span><\/div>\n
Ravshan ELMURODOV,<\/strong><\/span><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot markazi <\/strong>ilmiy xodimi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Qazo va qadar \u2013 Allohning azaliy sifatlari bo\u02bblib, ularning mohiyati bandasiga ma\u02bclum emas. Alloh barcha narsalarning qazo va qadarini belgilab qo\u02bbygan. Dunyo va oxiratdagi har bir narsa faqat uning xohishi, ilmi, qazosi, qadari, Lavhul mahfuzga yozib qo\u02bbyilishiga ko\u02bbra bo\u02bbladi. Lekin yozib qo\u02bbyishi tavsif yo\u02bbli bilandir, hukm yo\u02bbli bilan emas, ya\u02bcni majburiy emas. Qazo va qadar …<\/p>\n","protected":false},"author":1,"featured_media":53342,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2449,639],"tags":[],"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53341"}],"collection":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=53341"}],"version-history":[{"count":1,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53341\/revisions"}],"predecessor-version":[{"id":53343,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53341\/revisions\/53343"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/53342"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=53341"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=53341"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=53341"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}