{"id":53728,"date":"2026-10-30T11:01:42","date_gmt":"2026-10-30T06:01:42","guid":{"rendered":"https:\/\/bukhari.uz\/?p=53728"},"modified":"2026-10-27T17:01:52","modified_gmt":"2026-10-27T12:01:52","slug":"moturidiylikda-takvin-sifati-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=53728&lang=oz","title":{"rendered":"MOTURIDIYLIKDA \u201cTAKVIN\u201d SIFATI TAHLILI"},"content":{"rendered":"

Kiri\u015f.<\/strong> Moturidiylik maktabining \u00f6ziga xos jihatlaridan biri Allohning takvin (yaratuv\u00e7ilik) sifati haqidagi ta\u02bclimotida namoyon b\u00f6ladi. U\u015fbu masala moturidiylar va a\u015f\u02bcariylar \u00f6rtasidagi eng muhim teologik ixtiloflardan biri sanaladi. Mazkur ixtilofning negizida har bir kalom maktabining ilohiy sifatlar, ularning ilohiy zotga va fe\u02bcllarga nisbati hamda inson fe\u02bclining mohiyati haqidagi fundamental tamoyillari yotadi. Moturidiylar \u201ctakvin\u201d sifatiga doir \u00f6zlarining original konsepsiyasini ilgari surib, uni Allohning bo\u015fqa zotiy sifatlari kabi azaliy (qadim) deb hisoblaydi. Ularning nazdida, takvinning ontologik maqomi va unga tegi\u015fli teologik hukmlar Allohning zoti bilan qoim b\u00f6lgan bo\u015fqa sifatlarnikidan farq qilmaydi.<\/span><\/p>\n

Tahlil va natijalar.<\/strong> Moturidiylar \u201ctakvin\u201d sifati borasida \u00f6ziga xos yonda\u015fuvga ega b\u00f6lib, ular bu sifatni qadim (azaliy) deb bilgan. Ularga k\u00f6ra, takvin sifatiga bo\u011fliq hukmlar zotiy sifatlar bilan bo\u011fliq hukmlardan farq qilmaydi. Ya\u02bcni, Allohning yarati\u015fi (at-taxliq, \u0627\u0644\u062a\u062e\u0644\u064a\u0642), rizq beri\u015fi (at-tarziq, \u0627\u0644\u062a\u0631\u0632\u064a\u0642), ehson qili\u015fi (al-ihson, \u0627\u0644\u0625\u062d\u0633\u0627\u0646), rahmat qili\u015fi (ar-rahma, \u0627\u0644\u0631\u062d\u0645\u0629), ma\u011ffirat qili\u015fi (al-ma\u011ffira, \u0627\u0644\u0645\u063a\u0641\u0631\u0629) va hidoyat beri\u015fi (al-hidoya, \u0627\u0644\u0647\u062f\u0627\u064a\u0629) kabi bar\u00e7a fe\u02bcllari alohida hodis (yaratilgan) sifatlar emas, balki yagona va azaliy \u201ctakvin\u201d sifatining turli taalluqotlari (bo\u011flani\u015flari) va maxluqotlardagi turli\u00e7a k\u00f6rini\u015flaridir. \u015eu sababli, moturidiylar Hayot (al-Hayot, \u0627\u0644\u062d\u064a\u0627\u0629), Ilm (al-Ilm, \u0627\u0644\u0639\u0644\u0645), Qudrat (al-Qudra, \u0627\u0644\u0642\u062f\u0631\u0629) va Iroda (al-Iroda, \u0627\u0644\u0625\u0631\u0627\u062f\u0629) kabi fe\u02bcllarning bar\u00e7asini Allohning\u00a0 \u201ctakvin\u201d sifati bilan bo\u011flaydi. Moturidiylar bu sifatni qadim deb hisoblab, uni \u0627\u0644\u0642\u062f\u0631\u0629 (al-qudratu) qudrat, \u0627\u0644\u0625\u0631\u0627\u062f\u0629 (al-irodatu) iroda, \u0627\u0644\u0639\u0644\u0645 (al-\u02bcilmu) ilm va \u0627\u0644\u062d\u064a\u0627\u0629 (al-hayatu) hayot kabi Allohning azaliy sifatlari qatoriga kiritgan.<\/span><\/p>\n

Moturidiylarning \u201ctakvin\u201d sifatini azaliy deb hisobla\u015fi \u00f6rta asrlar kalom ilmi munozaralarida bir qator murakkab teologik masalalar va e\u02bctirozlarni keltirib \u00e7iqardi. U\u015fbu e\u02bctirozlarning eng muhimlari quyidagilar edi: Moturidiylarning zotiy va fe\u02bcliy sifatlar \u00f6rtasidagi tasnifi va munosabati; \u201cTakvin\u201d (yarati\u015f) va \u201cqudrat\u201d (yarati\u015fga qodir b\u00f6li\u015f) sifatlari \u00f6rtasidagi farqning aniqla\u015ftirili\u015fi. Eng asosiysi, agar \u201ctakvin\u201d (yarati\u015f sifati) azaliy b\u00f6lsa, uning ta\u02bcsirida vujudga keluv\u00e7i \u201cmukavvanot\u201d (yaratilgan mavjudotlar, \u0627\u0644\u0645\u0643\u0648\u0646\u0627\u062a) qanday qilib hodis (vaqt davomida paydo b\u00f6lgan) b\u00f6li\u015fi mumkinligi masalasi. U\u015fbu savollarga javob beri\u015f asnosida moturidiy mutakallimlari \u201ctakvin\u201d sifatining mohiyatini \u00e7uqur tahlil qildilar. Ular mazkur sifatning ilohiy zot, uning bo\u015fqa sifatlari va inson fe\u02bcllari bilan bo\u011fliqligiga oid mukammal ta\u02bclimotni i\u015flab \u00e7iqdi. \u015euningdek, ular a\u015f\u02bcariylar va m\u00f6\u02bctaziliylar kabi muxolif maktablarning tanqidiy qara\u015flariga va e\u02bctirozlariga asosli ilmiy raddiyalar bergan.<\/span><\/p>\n

Tadqiqot metodologiyasi.<\/strong> U\u015fbu maqolani tayyorla\u015fda ilmiy, tasviriy, tahliliy va muqoyasa metodlaridan foydalanildi. \u00c7unki takvin atamasining mazmuni va undan kelib \u00e7iqadigan hukmlar borasidagi ixtilofni t\u00f6\u011fri angla\u015f u\u00e7un turli yonda\u015fuvlarni soli\u015ftiri\u015f muhim ahamiyatga ega.<\/span><\/p>\n

Tahlil va natijalar.<\/strong> Tadqiqot natijalari \u015funi k\u00f6rsatdiki, umumiy mutakallimlar va Moturidiylar \u00f6rtasidagi \u201ctakvin\u201d sifatiga oid ixtilof aslida ilohiy sifatlarning nomlani\u015fi bilan aloqador ekaniga borib taqaladi. Ixtilofning mohiyati \u015fundaki, Alloh taoloning fe\u02bcllari natijasida vujudga kelgan holatlar turli nomlar bilan ataladi va ularning ta\u02bcsiri har xil \u015faklda namoyon b\u00f6ladi. Hosil b\u00f6lgan fe\u02bcllar Alloh taoloning maf\u02bculi (yarati\u011fi) hisoblanadi. Masalan, Alloh taoloning \u0627\u0644\u0625\u062d\u064a\u0627\u0621 (al-ihyo) \u201ctiriltiri\u015f\u201d sifati bilan qandaydir mavjudotni hayotga keli\u015fi, \u0627\u0644\u0625\u0645\u0627\u062a\u0629 (al-imota) \u201c\u00f6ldiri\u015f\u201d sifati bilan qandaydir mavjudotning \u00f6li\u015fi, \u0627\u0644\u062a\u062d\u0631\u064a\u0643 (at-tahriyku) \u201charakatga keltiri\u015f\u201d sifati bilan qandaydir mavjudotni harakatga keltiri\u015fi misol b\u00f6ladi. \u015euningdek, bar\u00e7a fe\u02bcllar ham \u00f6z mazmuniga k\u00f6ra turli nomlar bilan ifoda etiladi: \u0625\u064a\u0644\u0627\u0645 (iylomun) \u201co\u011friq beri\u015f\u201d, \u0643\u0633\u0631 (kasrun) \u201csindiri\u015f\u201d, \u0642\u0637\u0639 (qat\u02bcun) \u201ckesi\u015f\u201d, \u0642\u062a\u0644 (qatlun) \u201c\u00f6ldiri\u015f\u201d, \u062c\u0631\u062d (jarhun) \u201cyarala\u015f\u201d, \u0625\u0637\u0639\u0627\u0645 (it\u02bcamun) \u201ctaomlantiri\u015f\u201d, \u0625\u0634\u0631\u0627\u0628 (i\u015frobun) \u201ci\u00e7iri\u015f\u201d, \u0625\u0643\u0631\u0627\u0645 (ikromun) \u201cikrom qili\u015f\u201d, \u0645\u0646\u0639 (man\u02bcun) \u201cman qili\u015f\u201d, \u0625\u0639\u0637\u0627\u0639 (i\u02bct\u00f6un) \u201cberi\u015f\u201d, \u062a\u0631\u0632\u064a\u0642 (tarziyqun) \u201crizqlantiri\u015f\u201d, \u062a\u0635\u0648\u064a\u0631 (tasviyrun) \u201ctasvirla\u015f\u201d va bo\u015fqalar.<\/span><\/p>\n

Mutakallimlar orasidagi mazkur ixtilof u\u00e7 asosiy y\u00f6nali\u015fda namoyon b\u00f6ladi. Birin\u00e7isi, ilohiy sifatlarning haqiqati va ularning Alloh taoloni zoti bilan bo\u011fliqligi. Ikkin\u00e7isi, yaratilgan fe\u02bcllarning Alloh taoloning \u0642\u062f\u0631\u0629 (qudratun) \u201cqudrat\u201d, \u0625\u0631\u0627\u062f\u0629 (irodatun) \u201ciroda\u201d va \u062a\u0643\u0648\u064a\u0646 (takviynun) \u201ctakvin\u201d sifatlari bilan aloqadorligi. U\u00e7in\u00e7isi, mutakallimlar \u201ctakvin\u201d sifati va uning hodisotlar (yaratilgan narsalar) bilan bo\u011fliqligi doirasidagi muammolarga tegi\u015flidir.<\/span><\/p>\n

Moturidiylik ta\u02bclimotiga k\u00f6ra, \u201ctakvin\u201d sifati yagona va qadimiy b\u00f6lib, Alloh taolo xuddi bitta qudrat bilan Qodir va bitta ilm bilan Olim b\u00f6lgani kabi bitta fe\u02bcl bilan Foildir. Uning fe\u02bcllari turli nomlar bilan atali\u015figa kelsak, ularning ta\u02bcsiri va natijalari turli\u00e7a b\u00f6lgani u\u00e7un \u015funday nomlangan, zotidagi farq tufayli emas. Fe\u02bcl nomlarining k\u00f6pligi va xilma-xilligi, uning zotining k\u00f6pligi yoki xilma-xilligi bilan emas, balki uning yarati\u011fi va ta\u02bcsirining turfa xilligi bilan izohlanadi [2]. Bu borada Abul Muin Nasafiy \u015funday degan: \u201cBilingki, \u0627\u0644\u062a\u0643\u0648\u064a\u0646 (at-takviynu) \u201ctakvin\u201d, \u0627\u0644\u062a\u062e\u0644\u064a\u0642 (at-taxliyqu) \u201cyarati\u015f\u201d, \u0627\u0644\u062e\u0644\u0642 (al-xalqu) \u201cxalq qili\u015f\u201d, \u0627\u0644\u0625\u064a\u062c\u0627\u062f (al-iyjodu) \u201cpaydo qili\u015f\u201d, \u0627\u0644\u0625\u062d\u062f\u0627\u062b (al-ihdosu) \u201cbor qili\u015f\u201d va \u0627\u0644\u0625\u062e\u062a\u0631\u0627\u0639 (al-ixtirou) \u201cy\u00f6qdan paydo qili\u015f\u201d s\u00f6zlari bir-biriga sinonim b\u00f6lib, ularning bar\u00e7asi bitta ma\u02bcnoni anglatadi, ya\u02bcni \u201cy\u00f6qlikdan borlikka \u00e7iqari\u015f\u201d ma\u02bcnosini ifodalaydi. \u015euning u\u00e7un biz bularning bar\u00e7asining ma\u02bcnosini \u00f6zida aks ettirgan \u201ctakvin\u201d s\u00f6zini salafi solihlarimizning maslakiga erga\u015fib q\u00f6llaymiz\u201d [4].<\/span><\/p>\n

Moturidiylar \u00f6z asarlarida u\u015fbu sifatga katta e\u02bctibor qaratib, uni bayon qili\u015f, muhokama eti\u015f va muxoliflariga raddiya beri\u015fga alohida e\u02bctibor qaratdi. Buning sababi, Nasafiyning ta\u02bckidla\u015fi\u00e7a, ular bu masalada bo\u015fqa mutakallimlardan ajralib turgan edi. Ularning muxoliflari esa bularga qar\u015fi torti\u015fuv va tanqid bilan \u00e7iqi\u015fni istagan edi. \u015eu bois, moturidiylar u\u015fbu sifatning haqiqati va qadimligini bayon eti\u015fni maqsad qildi hamda \u00f6z aytganlari haq ekanini isbotla\u015fga intildilar. Moturidiylar \u015funi ta\u02bckidladilarki, haqiqat oz\u00e7ilik tomonidan q\u00f6llab-quvvatlani\u015fi bilan zaifla\u015fib qolmaydi va botil k\u00f6p\u00e7ilik tarafidan q\u00f6llab-quvvatlani\u015fi bilan haqiqatga aylanib qolmaydi.<\/span><\/p>\n

Allohning sifatlarini taqsimla\u015f va ularning hukmlarini ajrati\u015f, Imom Moturidiy va k\u00f6p\u00e7ilik mutakallimlar \u00f6rtasidagi ixtilofning asosiy sabablaridan biridir. Ularning bar\u00e7asi sifatlarni zotiy va fe\u02bcliy sifatlarga b\u00f6lini\u015figa ittifoq qili\u015fadi-yu, biroq ular har bir qismning mazmuni, unga bo\u011fliq hukmlarda ixtilof qiladi. Bu haqda keyinroq batafsil s\u00f6z yuritiladi.<\/span><\/p>\n

Moturidiylar zotiy va fe\u02bcliy sifatlarni bir-biridan farqlamay, ularning bar\u00e7asi Zotning azaliy sifatlari, deydi. Bu haqda moturidiylar imomi Abu Mansur Moturidiy: \u201cUning fe\u02bcliy sifati, aslida Uning zotiy sifatidir\u201d, deb bayon qilgan [1:51]. Uning izdo\u015flari ham bu fikrga erga\u015fib, sifatlarni ikkiga b\u00f6li\u015fni qabul qili\u015fgan-u, biroq ular borasida bir xil hukm \u00e7iqarganlar. Abul Muin Nasafiy \u201cBahru al-kalom\u201d asarida: \u201cSifatlar ikki turga b\u00f6linadi: zotiy va fe\u02bcliy sifatlar. Zotiy <\/strong>sifatlar<\/strong>: \u0627\u0644\u062d\u064a\u0627\u0629 \u201cal-hayotu\u201d (tiriklik), \u0627\u0644\u0642\u062f\u0631\u0629 \u201cal-qudratu\u201d (qudratlilik), \u0627\u0644\u0633\u0645\u0639 \u201cas-sam\u02bcu\u201d (e\u015fiti\u015f), \u0627\u0644\u0628\u0635\u0631 \u201cal-basoru\u201d (k\u00f6ri\u015f), \u0627\u0644\u0639\u0644\u0645 \u201cal-\u02bcilmu\u201d (bili\u015f), \u0627\u0644\u0643\u0644\u0627\u0645 \u201cal-kalamu\u201d (gapiri\u015f), \u0627\u0644\u0645\u0634\u064a\u0626\u0629 \u201cal-ma\u015fiatu\u201d (xohla\u015f) va \u0627\u0644\u0625\u0631\u0627\u062f\u0629 \u201cal-irodatu\u201d (iroda qili\u015f). Fe\u02bcliy sifatlar: \u0627\u0644\u062e\u0644\u0642 \u201cal-xolqu\u201d (yarati\u015f), \u0627\u0644\u062a\u0631\u0632\u064a\u0642 \u201cat-tarziyqu\u201d (rizq beri\u015f), \u0627\u0644\u0625\u0641\u0636\u0627\u0644 \u201cal-ifdolu\u201d (fazl k\u00f6rsati\u015f), \u0627\u0644\u0625\u0646\u0639\u0627\u0645 \u201cal-in\u02bcomu\u201d (ne\u02bcmat beri\u015f), \u0627\u0644\u0625\u062d\u0633\u0627\u0646 \u201cal-ihsanu\u201d (yax\u015filik qili\u015f), \u0627\u0644\u0631\u062d\u0645\u0629 \u201car-rahmatu\u201d (rahm qili\u015f), \u0627\u0644\u0645\u063a\u0641\u0631\u0629 \u201cal-ma\u011ffiratu\u201d (ma\u011ffirat qili\u015f) va \u0627\u0644\u0647\u062f\u0627\u064a\u0629 \u201cal-hidayatu\u201d (t\u00f6\u011fri y\u00f6l k\u00f6rsati\u015f). Alloh taolo \u00d6zining bar\u00e7a sifatlari va ismlari bilan yakkayu yagonadir [9:210] (Bu Abu Mansur Moturidiy va uning aksariyat izdo\u015flarining qara\u015fidir. Bu masalada Movarounnahrning ba\u02bczi olimlari ularga xilof qilgan. Ular rizq beri\u015f, tiriltiri\u015f, \u00f6ldiri\u015f va tasvir kabi sifatlarni haqiqiy sifatlar, ammo bir emas, balki har biri alohida qadimiy sifat deb da\u02bcvo qilgan. Bu moturidiylar orasida tark etilgan qara\u015fdir. Uning \u015foz va qabul qilinmaydigan fikr ekaniga i\u015fora qili\u015f u\u00e7un bu yerda zikr qilindi \u2013 A.A.). U bar\u00e7a sifatlari va ismlari bilan qadimiy, azaliy Zotdir [5:104]. \u015euning u\u00e7un zotiy va fe\u02bcliy sifatlarning bar\u00e7asi azaliydir [3:405]. \u015euning u\u00e7un moturidiylar \u0627\u0644\u062a\u0643\u0648\u064a\u0646 \u201cat-takviyn\u201d va bo\u015fqa fe\u02bcliy sifatlarni e\u02bctiboriy sifat deb bilmay, haqiqiy, azaliy sifat deb xulosa qilganlar [8:91]. Ular nazdida fe\u02bcliy sifatlar bevosita fe\u02bclning \u00f6zi emas, balki uni paydo qiluv\u00e7isidir. \u015euning u\u00e7un fe\u02bcliy sifatlar qadimiy, fe\u02bclning \u00f6zi esa hodis (yaratilgan) hisoblanadi. Fe\u02bcliy sifat aslida yagona sifatdir, biroq u taalluqining e\u02bctiboridan turli\u00e7a nomlanadi [7:181-187].<\/span><\/p>\n

M\u00f6\u02bctaziliylar nazdida \u0627\u0644\u0642\u062f\u0645 \u201cal-qidamu\u201d (qadim) sifati Alloh taoloning xos sifatidir. \u015eu sababli qadimiylikka zid har qanday sifatni inkor qilganlar. Ular: \u201cQaysidir ma\u02bcno yoki fe\u02bcliy sifatning qadimiyligini tasdiqla\u015f zotlarning sonini k\u00f6payi\u015figa olib keladi\u201d, deganlar. Bu ularning eng muhim asoslaridan b\u00f6lgan \u201cat-tavhid\u201dga zid keladi. \u015eu boisdan, m\u00f6\u02bctaziliylar Alloh taolo olim, qodir, tirik, e\u015fituv\u00e7i va k\u00f6ruv\u00e7i ekanini Uning zotiga xos deb bilib, zotga q\u00f6\u015fim\u00e7a ma\u02bcno sifatida olim, qodir, tirik, e\u015fituv\u00e7i va k\u00f6ruv\u00e7i sifatlarini qadimiyligini inkor etgan. Bu bilan ular Alloh taoloning \u201cilm\u201d, \u201cqudrat\u201d, \u201ce\u015fiti\u015f\u201d va \u201ck\u00f6ri\u015f\u201d sifatlarini inkor qiladi.<\/span><\/p>\n

\u201cKalom\u201dga kelsak, ular buni Alloh taoloning fe\u02bcllaridan biri deb bilib, uni \u00d6zi ixtiyor qilgan vaqtda maxluqotlar bilan muloqot qili\u015f u\u00e7un jismlarda yaratib, vujudga keltiradi, deb ta\u02bckidlagan. \u015eu sababli, ular \u201ckalom\u201d sifatini hodis va maxluq deb bilgan. Ibn Murtado bu haqda \u015funday degan: \u201cM\u00f6\u02bctaziliylar olamning yaratuv\u00e7isi qadim, qodir, olim, tirik b\u00f6lib, bu sifatlar zotga q\u00f6\u015fim\u00e7a ma\u02bcnolar vositasida emas, deb ittifoq qilgan\u201d [6]. \u201cDevon al-usul\u201d kitobining muallifi: \u201cAlloh taolo qudrat sifatisiz qodirdir\u201d, degan.<\/span><\/p>\n

M\u00f6\u02bctaziliylar nazdida \u201ciroda\u201d sifati ham \u201ckalom\u201d sifati kabi hodis b\u00f6lib, uning qadimiy b\u00f6li\u015fi mumkin emas. Qozi Abduljabborning ta\u02bckidla\u015fi\u00e7a, u qadim emas, balki u fe\u02bcliy sifatdir. Tiriltiri\u015f, \u00f6ldiri\u015f, takvin, surat beri\u015f, rizq beri\u015f kabi sifatlar fe\u02bcliy sifatlar b\u00f6lib, ular hodisdir.<\/span><\/p>\n

Moturidiylik ta\u02bclimotiga k\u00f6ra, zotiy sifatlar deb \u2013 Alloh taoloni ularning ziddi bilan tavsifla\u015f mumkin b\u00f6lmaydigan sifatlarga aytiladi. Ya\u02bcni bu sifatlar Allohning zotida doimiy va zaruriy ravi\u015fda mavjud b\u00f6lib, Uning komilligini ifoda etadi. Bunday sifatlarga quyidagilar kiradi: hayot (tiriklik), qudrat (qodirlik), ilm (bili\u015f), kalom (s\u00f6zla\u015f), sam\u02bc (e\u015fiti\u015f), basor (k\u00f6ri\u015f) va iroda (ixtiyor). Masalan, Allohni \u201cilmli\u201d deyi\u015f mumkin, ammo \u201cjohil\u201d deyi\u015f mumkin emas. Demak, bu kabi sifatlarning ziddi bilan Alloh taoloni tavsifla\u015f joiz emas.<\/span><\/p>\n

Fe\u02bcliy sifatlar \u2013 Alloh taoloni ularning ziddi bilan tavsifla\u015f mumkin b\u00f6lgan sifatlardir. Masalan, yarati\u015f va rizq beri\u015f \u2013 bu fe\u02bcliy sifatlarga kiradi. Alloh bir paytda yaratadi, ba\u02bczan esa yaratmaydi; rizq beradi, ba\u02bczan rizq bermasligi mumkin. \u015eu bois, bu sifatlarning irodaga bo\u011fliq ravi\u015fda sodir b\u00f6li\u015fi va ma\u02bclum vaqtda yuz bermasligi mumkin. \u015euningdek, mehribonlik va rahmdillik kabi musbat fe\u02bcllar, hamda qahr va \u011fazab kabi manfiy fe\u02bcllar ham fe\u02bcliy sifatlar doirasiga kiradi.<\/span><\/p>\n

Moturidiylik ta\u02bclimotiga k\u00f6ra, zotiy va fe\u02bcliy sifatlar bir-biridan ta\u02bcrifda farqlansa-da, mohiyat jihatidan ikkisi ham azaliy, qadimiy sifat hisoblanadi. \u00c7unki fe\u02bcliy sifatlar ham zotiy \u201ctakvin\u201d sifati ostiga kiradi va fe\u02bcliy sifatning azaliy, qadimiylik hukmi \u015fundan kelib \u00e7iqadi.<\/span><\/p>\n

A\u015f\u02bcariylik ta\u02bclimotiga k\u00f6ra, zotiy sifatlar inkor qilinganda, ularning ziddi (aksi) kelib \u00e7iqadigan sifatlar \u201czotiy sifat\u201d deyiladi. Masalan, hayot sifatini inkor qilsangiz, uning ziddi \u2013 \u00f6lim kelib \u00e7iqadi. Qudrat sifatini inkor qilsangiz, uning ziddi \u2013 ojizlik kelib \u00e7iqadi. Bu ta\u02bcrifga k\u00f6ra, a\u015f\u02bcariylar nazdida, iroda sifatini inkor qilsangiz, majburlik va iztiror (majburiyat) yuzaga keladi. Agar kalom sifatini inkor qilsangiz, soqovlik va sukut (jimlik) kelib \u00e7iqadi. Demak, ularning e\u02bctiqodiga k\u00f6ra, u\u015fbu ikki sifat (iroda va kalom) ham zotiy sifatlar hisoblanadi. Ularning nazdida fe\u02bcliy sifatlar \u2013 inkor qilinganda, uning ziddi kelib \u00e7iqmaydigan sifatlardir. Masalan, tiriltiri\u015f, \u00f6ldiri\u015f, yarati\u015f, rizq beri\u015f sifatlarini inkor qilsangiz, ularning mutlaq ziddi kelib \u00e7iqmaydi.<\/span><\/p>\n

M\u00f6\u02bctaziliylik ta\u02bclimotiga k\u00f6ra, Alloh taoloning fe\u02bcliy sifatlari \u2013 yarati\u015f, rizq beri\u015f kabi amaliy i\u015flar bilan bo\u011fliq b\u00f6lib, ular musbat yoki manfiy \u015faklda ifoda etili\u015fi mumkin. Masalan, \u201cFalon ki\u015figa farzand yaratdi, falon\u00e7iga esa yaratmadi\u201d yoki \u201cZaydga rizq berdi, Amrga esa bermadi\u201d kabi. Bu kabi fe\u02bcllar ba\u02bczan amalga o\u015fgan, ba\u02bczan esa amalga o\u015fmagan holda tilga olinadi. M\u00f6\u02bctaziliylar bu turdagi sifatlarni hodis, ya\u02bcni keyin paydo b\u00f6lgan, vaqt va holatga bo\u011fliq sifatlar deb hisoblaydi. Ularning fikri\u00e7a, zotiy sifatlarni manfiy \u015faklda ifoda eti\u015f mumkin emas. Masalan, ilm va qudrat sifatlarini Alloh taologa nisbatan \u201cfalon narsani bilmadi\u201d yoki \u201cfalon i\u015fga qudrati yetmadi\u201d, deb i\u015flatib b\u00f6lmaydi. \u00c7unki bu sifatlar Allohning zotiy abadiy sifatlaridir. \u015euningdek, m\u00f6\u02bctaziliylar nazdida, iroda va kalom sifatlari fe\u02bcliy sifatlarga kiradi, \u00e7unki u ikki sifatni musbat va manfiy ma\u02bcnolarda i\u015flati\u015f mumkin.<\/span><\/p>\n

Xulosa.<\/strong> Moturidiylik ta\u02bclimotiga k\u00f6ra, \u201ctakvin\u201d sifati zotiy, qadimiy sifat b\u00f6lib, Alloh taolo u\u015fbu sifat bilan azalda sifatlangandir. Maxluqotlar, mavjudotlar mazkur sifat orqali yaratilgan b\u00f6lib, takvin sifati azaliy, u orqali paydo b\u00f6lgan narsalar hodisdir. Bu xuddi Alloh taoloning \u201cilm\u201d sifati qadimiy b\u00f6lib, ma\u02bclumotlar yaratilgan ekaniga \u00f6x\u015faydi. Alloh taoloning takvin sifati boqiydir. Har bir mavjudot uning azaliy takvini ila paydo b\u00f6ladi.<\/span><\/p>\n

Abul Muin Nasafiy u\u015fbu masalada moturidiylarning e\u02bctiqodi t\u00f6\u011fri ekanini ta\u02bckidlab \u015funday deydi:<\/span><\/p>\n

\u201cBiz aytgan s\u00f6zimiz t\u00f6\u011friligiga Alloh taoloning quyidagi oyati dalil b\u00f6ladi:<\/span><\/p>\n

\u0625\u0650\u0646\u0651\u064e\u0645\u064e\u0627 \u0642\u064e\u0648\u0652\u0644\u064f\u0646\u064e\u0627 \u0644\u0650\u0634\u064e\u064a\u0652\u0621\u064d \u0625\u0650\u0630\u064e\u0627 \u0623\u064e\u0631\u064e\u062f\u0652\u0646\u064e\u0627\u0647\u064f \u0623\u064e\u0646\u0652 \u0646\u064e\u0642\u064f\u0648\u0644\u064e \u0644\u064e\u0647\u064f \u0643\u064f\u0646\u0652 \u0641\u064e\u064a\u064e\u0643\u064f\u0648\u0646\u064f<\/span><\/strong><\/p>\n

\u201cBir narsani iroda qilsak, unga aytadiganimiz \u201cB\u00f6l!\u201d demo\u011fimiz, xolos, bas, u b\u00f6ladi\u201d (Nahl surasi, 40-oyat). Alloh taolo \u00d6zining takvin sifatini mazkur oyatda \u0643\u0646 [kun] \u201cb\u00f6l\u201d s\u00f6zi bilan ifodaladi. Alloh taolo mukavvan (yaralmi\u015f)ni esa \u0641\u064a\u0643\u0648\u0646 [fayakunu] \u201cb\u00f6ladi\u201d s\u00f6zi bilan ifodalagan. \u015euningdek, yaralmi\u015fni mazkur oyatda \u201c\u015fay\u02bc\u201d (narsa), deb aytadi. U\u015fbu \u201ckun\u201d xitobi a\u015f\u02bcariylikda ham, bo\u015fqa mutakallimlar nazdida ham mukavvan (yaralmi\u015f)dan bo\u015fqa narsadir. Bizning nazdimizda ham, a\u015f\u02bcariylar nazdida ham Alloh taoloning \u201ckalom\u201d sifati Alloh taoloning zotida mavjud, azaliy, zotiy sifatdir. Mukavvan, ya\u02bcni javharlar va arazlar yaratilgan b\u00f6lib, ular Alloh taoloning zotida qoim emasdir. \u015eubhasiz, azaliy va yaratilgan narsalar orasida ham, Alloh taoloning zotida mavjud sifat bilan Uning zotida mavjud b\u00f6lmagan sifat orasida ham farq bordir. Takvin (paydo qili\u015f) \u2013 bu \u201cat-takavvun\u201d (\u0627\u0644\u062a\u0643\u0648\u0646), ya\u02bcni hosil b\u00f6li\u015f bilan bo\u011fliq narsadir. \u201cIjod\u201d (yarati\u015f) esa \u2013 mavjud b\u00f6li\u015f bilan bo\u011fliq narsadir. Olamning mavjudligi \u201ckun\u201d xitobiga bo\u011fliqdir. Demak, bu ijod (yarati\u015f), takvin va yarati\u015f b\u00f6lib, u yaratilgan, mukavvan narsadan bo\u015fqadir\u201d.<\/span><\/p>\n

Demak, takvin \u2013 ilm, qudrat, e\u015fiti\u015f, k\u00f6ri\u015f sifatlari kabi Alloh taoloning zotida qoim azaliy sifatdir. Takvin azaliy, mukavvan (yaralmi\u015f) esa hodis (paydo b\u00f6lgan)dir. Misol u\u00e7un, qudrat sifati Allohning azaliy sifati, maqdur (qudrat asosida paydo b\u00f6lgan narsa) esa hodisdir. Iroda sifati va murod (iroda qilingan i\u015f) ham xuddi \u015funday. Takvin har bir mukavvan (yaralmi\u015f)ning yuzaga keli\u015f paytida, unga takvin b\u00f6ladi. Bu xuddi har bir mavjud narsani paydo b\u00f6li\u015fini Alloh taoloning iroda qili\u015figa \u00f6x\u015faydi. \u00c7unki mavjud narsani yuzaga keli\u015f vaqtida paydo b\u00f6li\u015fi u\u00e7un Allohning irodasi b\u00f6ladi.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
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    Abu Mansur Moturidiy. At-Tavhid \/\/ Fathulloh Xulayf tahqiqi. \u2013 Iskandariya: Dorul jomi\u02bca al-misriya, 1970.<\/span><\/div>\n<\/li>\n
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    Abu Muin Maymun ibn Muhammad. Tabsiratul-adilla fi usulid-din \/\/ Huseyn Atay tahqiqi. \u2013 Anqara: Raislik i\u015flari b\u00f6yi\u00e7a diniy i\u015flar bo\u015fqarmasi, 2004, 1-jild. \u2013 489.; \u015eayx Kamoliddin Ahmad bin Hasan. I\u015foratul-marom min Ibarotil Imam Abu Hanifa. \u2013 Bayrut: Darul kutubil ilmiya. Birin\u00e7i na\u015fr, 2007. \u2013 B.181.<\/span><\/div>\n<\/li>\n
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    Abu Muin Maymun ibn Muhammad. Tabsiratul-adilla fi usulid-din \/\/ Huseyn Atay tahqiqi. \u2013 Anqara: Raislik i\u015flari b\u00f6yi\u00e7a diniy i\u015flar bo\u015fqarmasi, 2004, 1-jild.<\/span><\/div>\n<\/li>\n
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    Abu Muin Maymun ibn Muhammad. Tabsiratul-adilla fi usulid-din \/\/ Huseyn Atay tahqiqi. \u2013 Anqara: Raislik i\u015flari b\u00f6yi\u00e7a diniy i\u015flar bo\u015fqarmasi, 2004. 1-jild. \u2013 400.; Ta\u02bctoziy. \u015earhul-Aqoid. \u2013 Istanbul, 1982. \u2013 B.174.<\/span><\/div>\n<\/li>\n
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    Abul Muin Nasafiy. Bahrul kalom \/\/ Muhammad as-Sayyid al-Barsijiy tahqiqi. \u2013 Iordaniya: Dorul fath, 2014.<\/span><\/div>\n<\/li>\n
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    Ibn Murtado. Tabaqotul m\u00f6\u02bctazila.<\/span><\/div>\n<\/li>\n
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    I\u015foratul-marom min Ibarotil Imam Abu Hanifa. \u2013 Bayrut: Darul kutubil ilmiya. Birin\u00e7i na\u015fr, 2007.<\/span><\/div>\n<\/li>\n
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    Qosim ibn Qutlub\u011fo. Ho\u015fiya \u02bcalal musomara \u02bcalal musoyara. \u2013 Qohira: Al-Maktabatul azhariya, 2006.<\/span><\/div>\n<\/li>\n
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    \u015earhul Xayoliy \u02bcalan nuniya lil mavla Xizr ibn Jaloliddin \/\/ <\/em>Abdunnasiyr Natur Ahmad al-Malibariy. \u2013 Qohira: Maktabatu vahba, 2008.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Abdulatif ALLAQULOV,<\/span><\/strong><\/div>\n
    \u00d6zbekiston xalqaro islom\u015funoslik akademiyasi<\/span><\/strong><\/div>\n
    dotsenti, Imom Moturidiy xalqaro ilmiy-tadqiqot markazi b\u00f6lim bo\u015fli\u011fi,<\/span><\/strong><\/div>\n
    tarix fanlari b\u00f6yi\u00e7a falsafa doktori (PhD)<\/span><\/strong><\/div>\n
    \u201cImom Buxoriy saboqlari\u201d jurnali 2025-yil 3-sonidan olindi.<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Kiri\u015f. Moturidiylik maktabining \u00f6ziga xos jihatlaridan biri Allohning takvin (yaratuv\u00e7ilik) sifati haqidagi ta\u02bclimotida namoyon b\u00f6ladi. U\u015fbu masala moturidiylar va a\u015f\u02bcariylar \u00f6rtasidagi eng muhim teologik ixtiloflardan biri sanaladi. Mazkur ixtilofning negizida har bir kalom maktabining ilohiy sifatlar, ularning ilohiy zotga va fe\u02bcllarga nisbati hamda inson fe\u02bclining mohiyati haqidagi fundamental tamoyillari yotadi. Moturidiylar \u201ctakvin\u201d sifatiga doir \u00f6zlarining …<\/p>\n","protected":false},"author":1,"featured_media":53729,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639,3711],"tags":[],"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53728"}],"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=53728"}],"version-history":[{"count":1,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53728\/revisions"}],"predecessor-version":[{"id":53730,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53728\/revisions\/53730"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/53729"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=53728"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=53728"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=53728"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}