{"id":53987,"date":"2026-11-05T10:24:49","date_gmt":"2026-11-05T05:24:49","guid":{"rendered":"https:\/\/bukhari.uz\/?p=53987"},"modified":"2026-11-03T11:26:14","modified_gmt":"2026-11-03T06:26:14","slug":"abul-maoliy-ubaydullohning-bayan-ul-adyan-asarida-dunyo-dinlari-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=53987&lang=oz","title":{"rendered":"ABUL MAOLIY UBAYDULLOHNING \u201cBAYAN UL-ADYAN\u201d ASARIDA DUNYO DINLARI TAHLILI"},"content":{"rendered":"

Kiri\u015f. <\/strong>Dinlararo qara\u015flar va ularni tasnifla\u015f masalasi \u00f6rta asr musulmon olimlari ilmiy merosida muhim \u00f6rin tutadi. Ayniqsa, islomdan avvalgi ilohiy dinlar \u2013 yahudiylik va nasroniylik \u2013 musulmon mualliflar e\u02bctiborida alohida \u00f6rin egallagan b\u00f6lib, bu dinlarga munosabat, ularning asosiy aqidaviy tizimi va amaliy tomonlari k\u00f6plab diniy-falsafiy asarlarda tahlil etilgan. Bu borada XI asrda ya\u015fagan olimlardan biri Abul Maoliy Ubaydulloh tomonidan yozilgan \u201cBayan ul-adyan\u201d asari \u00f6zining xolis, tizimli va \u00e7uqur yonda\u015fuvi bilan ajralib turadi. Mazkur asarda muallif yahudiylik va xristianlik haqida faqatgina soddala\u015ftirilgan tasnif emas, balki u\u015fbu dinlarning tarixiy \u015fakllani\u015fi, asosiy aqidaviy tamoyillari, ilohiy tu\u015fun\u00e7alari va diniy amaliyotlariga oid muhim jihatlarni atrofli\u00e7a yoritib bergan. Abul Maoliy bu ikki dinni bo\u015fqa dindan ustun yoki past k\u00f6rsati\u015fga urinmasdan betaraf, ilmiy-tahliliy uslubda bayon qiladi. Ayniqsa, u Injil va Tavrotga i\u015foralarni keltirib, yahudiy va nasroniy aqidalarining muhim jihatlarini musulmon mutakallimlari qara\u015flari bilan uy\u011funla\u015ftirgan holda tahlil eti\u015fga harakat qilgan.<\/span><\/p>\n

Mavzuga oid adabiyotlar tahlili. <\/strong>Abul Maoliy Ubaydulloh va uning \u201cBayan ul-adyan\u201d asari b\u00f6yi\u00e7a olib borilgan tadqiqotlar asosan \u015farq\u015funoslik y\u00f6nali\u015figa oiddir. Mas\u02bcud Habibi Mazahiri tomonidan \u201cDa\u02beerat al-Ma\u02bfarif-e Bozorg-e Eslami\u201d ensiklopediyasida \u00e7op etilgan maqolada Abul Maoliyning hayoti, uning Balx, Hirot va \u011eazna \u015faharlaridagi faoliyati haqida ma\u02bclumotlar keltiriladi. \u015eu bilan birga, nemis \u015farq\u015funosi Jozef Van Ess tomonidan \u201cEncyclopadia Iranica\u201dda e\u02bclon qilingan maqolada Abul Maoliy \u00f6rta asr musulmon mualliflari orasida bo\u015fqa dinlarga oid qara\u015flarni tizimla\u015ftirgan muhim \u015faxs sifatida baholaydi. \u201cBayan ul-adyan\u201d ning \u00f6zini \u00f6rgani\u015fga ba\u011fi\u015flangan alohida ilmiy na\u015frlardan biri Mohamed Abdel Salam Kafafi tomonidan 1949-yilda \u00e7op etilgan b\u00f6lib, u asar q\u00f6lyozmalari asosida tayyorlangan va mazmunini ilmiy \u015farhla\u015fga qaratilgan. U\u015fbu na\u015frdan keyingi tadqiqotlarda asosiy manba sifatida keng foydalanilgan. \u015euningdek, asarning tarixiy va diniy ahamiyati Jak Vardenburgning \u201cMuslim Perceptions of Other Religions\u201d hamda Uilyam Montgomerining \u201cMuslim-\u00c7ristian Encounters\u201d kabi tadqiqotlarida ham qayd etilgan. Unda Abul Maoliy qara\u015flari musulmonlar tomonidan bo\u015fqa dinlarni tadqiq eti\u015fdagi betaraf va tizimli yonda\u015fuv namunasi sifatida talqin qilinadi.<\/span><\/p>\n

Tadqiqot metodologiyasi. <\/strong>U\u015fbu maqolani tayyorla\u015fda qiyosiy-tahliliy metod q\u00f6llanilib, Abul Maoliyning yahudiylik va nasroniylik haqidagi ta\u02bcriflari zamonaviy din\u015funoslik adabiyotlarida qayd etilgan ma\u02bclumotlar bilan soli\u015ftirildi. Bundan ta\u015fqari, kontent-tahlil usulidan foydalanilib, muallif tomonidan yahudiylik va nasroniylikka oid i\u015flatilgan asosiy tu\u015fun\u00e7alar mohiyati ajratib k\u00f6rsatildi.<\/span><\/p>\n

Tahlil va natijalar.<\/strong> Abul Maoliy Muhammad ibn Ne\u02bcmat ibn Ubaydulloh Balx \u015fahrida tavallud topgan b\u00f6lib, \u201cBayan ul-adyan\u201d muqaddimasida \u00f6zini alaviylardan ekani, katta bobosi Husayn al-Ja\u02bcfar al-Haj hijriy 241-yil (milodiy 855-yil)da Balxga k\u00f6\u00e7ib kelgani haqida ma\u02bclumot beradi. Uning ajdodlari Balxda hokim, noib, oqsoqol sifatida faoliyat yuritgan. \u015earq\u015funos olim \u00c7arlz \u015eefferdning \u015faxsiy kolleksiyasiga tegi\u015fli b\u00f6lgan va hozirda Parijdagi Fransiya milliy kutubxonasida saqlanayotgan \u201cBayan ul-adyan\u201dning q\u00f6lyozmasida uning nasabiga tegi\u015fli qismi tu\u015firib qoldirilgani sababli, ba\u02bczi tadqiqot\u00e7ilar uni alaviylarning ma\u015fhur yetak\u00e7ilaridan Abu al-Hasan Muhammad ibn Ubaydulloh az-Zohidga bo\u011fla\u015fga harakat qilgan [8:334-335]. Eronlik tarix\u00e7i Abbos Iqbol esa Abul Maoliy Ubaydullohning nasab jihatidan Ali ibn Abu Tolibga, ya\u02bcni uning \u00f6\u011fli Husayn Ibn Aliga bo\u011flagan. Abul Maoliy Ubaydullohning otasi Ne\u02bcmat ibn Ubaydulloh b\u00f6lib, \u201cBayan ul-adyan\u201dning ba\u02bczi q\u00f6lyozmalarida \u00f6zini Abul Maoliy Ne\u02bcmat deb tani\u015ftirgan. Bobosi Ubaydulloh (Yarduhay) Balxda katta obr\u00f6ga ega b\u00f6lgani u\u00e7un \u201cBayan ul-adyan\u201dning q\u00f6lyozmalarida Abul Maoliy Ubaydulloh deya bobosining ismiga nisbat berilgan b\u00f6li\u015fi mumkin. Abul Maoliyni bobosi Balxda istiqomat qilgan b\u00f6lsa, uning otasi Ne\u02bcmat Hirotda, \u00f6zi esa keyin\u00e7alik \u011eaznada ya\u015fab \u00f6tgan. Manbalarga k\u00f6ra, Abul Maoliy Ubaydulloh fiqh bilan \u015fu\u011fullangani haqida ma\u02bclumotlar kelgan. Ammo undan fiqhga doir asarlar yetib kelmagan [4]. Abul Maoliy Ubaydulloh 1092-yilda \u201cBayan ul-adyan\u201d asarini \u011eaznaviy hukmdor Ibrohim ibn Mas\u02bcud buyru\u011figa k\u00f6ra yozgan. \u201cBayan ul-adyan\u201d yoki \u201cDinlar bayoni\u201d \u2013 dunyo dinlarini tasvirla\u015fga ba\u011fi\u015flangan fors tilidagi eng qadimgi yirik asar hisoblanadi. Asar hajman ki\u00e7ik, adabiy uslubi keskin va bo\u015fqa dinlar tarixiga oid yozilgan asarlardan tasnifi jihatidan farq qiladi. U ta\u02bclimiy maqsadlarda yozilgan b\u00f6lib, asarda yirik dinlar va firqalarning qisqa bayonida faqat ularning asosiy y\u00f6nali\u015flari keltirilgan. Muallif kiri\u015f qismida bir \u015fahzoda saroyida turli din va firqalar haqida b\u00f6lib \u00f6tgan bahsga i\u015fora qiladi, bu yerda islomdagi 73 firqaning mavjudligi haqidagi ma\u015fhur hadis eslatiladi. U\u015fbu kitobning afzalliklaridan biri sifatida muallif \u015funi k\u00f6rsatadiki, u sunniylik mazhabi vakillariga islomdagi bo\u015fqa firqa va dinlarning dalillarini, qisqa va tu\u015funarli usulda tani\u015ftiradi, ularni \u00f6rgani\u015f imkonini yaratadi [9:30]. Asar qisqa muqaddima (kiri\u015f) bilan bo\u015flanadi, undan keyin be\u015fta bob \u00f6rin olgan:<\/span><\/p>\n

Birin\u00e7i bob \u2013 turli davr va mintaqalarda insonlarning Yaratganga b\u00f6lgan e\u02bctiqodi t\u00f6\u011frisida b\u00f6lib, asarning bu qismi ilohiyot risolasi sifatida yoritilgan. Bu esa, mazkur asarni Ibn Hazm, \u015eahristoniy va Beruniy asarlaridan ajratib turadi.<\/span><\/p>\n

Ikkin\u00e7i bob \u2013 islomdan avval mavjud b\u00f6lgan dinlar haqida b\u00f6lib, ular odatda bir-biriga qarama-qar\u015fi b\u00f6lgani ta\u02bckidlanadi. Bu bobda avval qadimgi arablar tilga olinadi, s\u00f6ngra yunon faylasuflari, yahudiylar, nasroniylar, zardu\u015ftiylar, mazdakiylar, moniylar tavsiflangan. Keyingi \u00f6rinda turli butlarga si\u011finuv\u00e7i xalqlar bayon qilinadi. Ularning muhokamasidan oldin butparastlikning kelib \u00e7iqi\u015fi haqida \u015farh berilgan va hinduiylar, sobiylar haqida ma\u02bclumot berilgan. Xudoni mavjudligini inkor etuv\u00e7ilar sifatida qarmatiylar va zindiqlar (moniylar) tasvirlanadi. Oxirida esa sofistlar tilga olinadi, ya\u02bcni ular uy\u011foqlikni tu\u015f k\u00f6ri\u015f bilan tengla\u015ftirgani haqida aytib \u00f6tiladi [9:32].<\/span><\/p>\n

Asarning qolgan ikki bobi Pay\u011fambar Muhammad (s.a.v.)ning ma\u015fhur: \u201cMendan keyin ummatim 73 firqaga b\u00f6linadi\u201d hadisining \u015farhi bilan birga islomdagi mazhab va firqalar haqida ma\u02bclumot berilgan. \u015euningdek, islom dini ta\u02bclimoti keng yoritilgan. Be\u015fin\u00e7i bobida esa, mumkin b\u00f6lmagan da\u02bcvolarni qilgan ki\u015filar haqida, ya\u02bcni \u00f6zini xudo deb e\u02bclon qilganlar yoki pay\u011fambarlik da\u02bcvosini qilganlar haqida hikoyalar keltirilgan.<\/span><\/p>\n

\u201cBayan ul-adyan\u201d da yahudiylikka quyidagi\u00e7a ta\u02bcrif beriladi: \u201cYahudiylar Yaratguv\u00e7ining yagonaligi borasida (haqiqat sifatida) bir fikrda.<\/span>
\nAmmo ulardan bir guruhi Yaratuv\u00e7ini insoniy sifatlarga ega deb hisoblaydi va buni aqida deb biladi. Bo\u015fqa bir guruh esa bunday qilmaydi.<\/span>
\nUlar Muso, Horun va ulardan oldingi pay\u011fambarlarga pay\u011fambarlik berilganiga i\u015fonadi. Ular \u015funingdek, Muso va Horunning dinini tasdiqlagan pay\u011fambarlarga \u2013 masalan, Yu\u015fa va unga \u00f6x\u015fagan ki\u015filarga i\u015fonadi. Ular pay\u011fambarlar Iso va Muhammadga i\u015fonmaydi. Ular Musoning Kitobini (Tavrot), Dovudning Zaburini va Xudoning T\u00f6qqizta Kitobini tan oladilar\u201d [5:21]. Abul Maoliy Ubaydulloh yahudiylik ta\u02bclimotini qisqa, ammo mazmunli fikrlar orqali ifodalaydi. U diniy e\u02bctiqodlar, pay\u011fambarlik zanjiri va muqaddas matnlar haqida soddala\u015ftirilgan, ammo nazariy jihatdan muhim nuqtalarni keltiradi va yahudiy aqidalarini tafsilotlarga \u00e7uqur kirmasdan, asosiy \u011foyalarning mohiyatini qisqa\u00e7a yoriti\u015fga intiladi. Asarda yahudiylik ta\u02bclimoti k\u00f6p hollarda umumiy va qisqa mulohazalar bilan izohlangan b\u00f6lsada, bu uslub diniy tafakkurni soddala\u015ftirilgan \u015faklda tu\u015funi\u015fga imkon beradi. Muallif yahudiylar i\u00e7ida mavjud b\u00f6lgan u\u00e7 asosiy y\u00f6nali\u015fni \u2013 samariylar, ananiylar va ra\u02bciyah oqimlarini alohida tilga oladi. Samariylar, muallifga k\u00f6ra, Muso ta\u02bclimotini \u00f6ziga xos tarzda talqin qiluv\u00e7i,\u00a0 Bayt al-Maqdisdan k\u00f6ra, Sion to\u011fini muqaddas deb biluv\u00e7i guruh sifatida e\u02bctirof etiladi. Ananiylar (karaylar) esa Talmud va o\u011fzaki rivoyatlarga asoslanmagan, faqat yozma Tavrotni asosiy manba sifatida qabul qilgan oqim b\u00f6lib, bu jihati bilan ular yahudiylikdagi ortodoksal talqinlardan ajralib turadi. Ra\u02bciyah esa k\u00f6proq oddiy xalqni, ya\u02bcni asosiy ommani ifodalaydi va ular k\u00f6p hollarda diniy tafsilotlardan bexabar, urf-odatlarga asoslangan e\u02bctiqod egasi sifatida tasvirlanadi. Abul Maoliyning bu tasnifi, yahudiylik i\u00e7idagi ijtimoiy va dini tafovutlarni k\u00f6rsati\u015f bilan birga, musulmon mualliflarning bo\u015fqa dinlarga oid i\u00e7ki farqlarni angla\u015fga b\u00f6lgan intili\u015fini ifodalaydi.<\/span><\/p>\n

Muallif \u201cBayan ul-adyan\u201d asarida xristianlik aqidasini quyidagi\u00e7a ifodalaydi: \u201cUlar Yaratganni yagona mohiyat va u\u00e7 \u015faxs deb e\u02bctiqod qiladi. Bu u\u00e7 \u015faxsni quyidagi\u00e7a sanab \u00f6tadi: Otaning \u00f6zi, \u00d6\u011fil (Iso), va Muqaddas Ruh. Ular u\u00e7 firqaga b\u00f6linadi: yakobitlar, nestorianlar va malkoiylar\u201d [5:38].\u00a0 Abul Maoliy \u00f6z asarida xristianlik aqidasiga oid qisqa\u00e7a ta\u02bcrif bergan b\u00f6lsa-da, u nasroniylikni \u00f6zining teologik yonda\u015fuvi va zamonasining diniy-tasavvur kontekstida ifodalagan. Muallif nasroniylar e\u02bctiqodini \u201cYaratganni yagona mohiyat va u\u00e7 \u015faxs deb biladilar\u201d degan ibora orqali ifodalaydi. Bu bayon nasroniylikdagi asosiy ilohiy ta\u02bclimot \u2013 U\u00e7lik (Triniti) \u011foyasiga i\u015fora qiladi. U\u015fbu aqidaga k\u00f6ra, iloh mohiyatan yagona b\u00f6lsa-da, u\u00e7 \u015faxsda zohir b\u00f6ladi: Ota (Otasi), \u00d6\u011fil (Iso Masih) va Muqaddas Ruh. \u015euningdek, xristianlar orasida mavjud b\u00f6lgan firqaviy tafovutlarga e\u02bctibor qaratadi va ularni u\u00e7 asosiy y\u00f6nali\u015fga \u2013 yakobitlar, nestorianlar va malkoiylarga ajratadi. Bu tasnif tarixiy jihatdan muhim b\u00f6lib, \u015farqiy xristianlikning ilk asrlardagi teologik qara\u015flari va ilk xristian soborlari qarorlariga asoslangan farqlani\u015flarini aks ettiradi. Yakobitlarni muallif quyidagi\u00e7a izohlaydi: \u201cUlar ismi Yoqub (Jacob) b\u00f6lgan bir ki\u015fining nomi bilan atalgan. Uning ta\u02bclimotiga \u015farh bergan \u015faxs Yakobitlardan b\u00f6lgan At-Tamimning \u00f6\u011fli Matto ismli yepiskoplardan biri edi. Ularning ta\u02bclimoti \u015fundan iboratki, Yaratgan Zot bir tomondan abadiy, bo\u015fqa tomondan vaqtga bo\u011fliqdir. U (abadiy) ilohiy mohiyatda Xudo sifatida, (vaqtin\u00e7a) insoniy mohiyatda odam sifatida zohir b\u00f6ladi\u201d. Yakobitlar Iso Masihda yagona ilohiy mohiyat mavjud degan aqidaga sodiqdir. Bu qara\u015f Eftixiylik oqimidan kelib \u00e7iqqan va Suriyadagi nasroniylar orasida keng tarqalgan. Yakobitlar nomi Yoqub Baradaeus (Jacob Baradeus, m. 578) nomiga bo\u011fliq [6:183]. U Suriyada Nestorian va Xalqidon ta\u02bclimotlariga qar\u015fi \u00e7iqib, monofizitlikni himoya qilgan va bu y\u00f6nali\u015fni mustaqil \u00e7erkov sifatida \u015fakllantirgan. Muallif \u201cMatto ibn At-Tamim\u201dni Yakobit yepiskopi sifatida tilga oladi. Bu nom tarixiy manbalarda aniq qayd etilmagan b\u00f6lsa-da, u arab-musulmon muhitida tanilgan yakobit ruhoniylaridan biri b\u00f6lgan. Bu holat \u00f6rta asr islom manbalarida bo\u015fqa dinlar vakillarini arab\u00e7a nomlar bilan ata\u015f an\u02bcanasi bilan bo\u011fliq. Bu ta\u02bcrif yakobitlar ta\u02bclimotidagi xristologik nuqtai nazarni aks ettiradi: Iso Masih yagona \u015faxs b\u00f6lib, unda ilohiy va insoniy tabiatlar ajralmas holda birla\u015fgan. Bu ularni nestorianlardan (ikki \u015faxs nazariyasi) farqlaydi. Abul Maoliy yakobitlar ta\u02bclimotini an\u00e7a xolis tarzda ifodalagan. Gar\u00e7i qisqa va soddala\u015ftirilgan b\u00f6lsa-da, u yakobitlar teologiyasining asosiy \u011foyasini \u2013 Iso Masihning ilohiy va insoniy mohiyatlari birligini t\u00f6\u011fri aks ettirgan [2:235]. \u201cBayan ul-adyan\u201d asaridagi yakobitlar haqidagi ta\u02bcrif, \u015farqiy nasroniylik tarixidagi miafistlik[1]<\/a> teologiyasiga mos keladi [3:130]. Muallifning \u201cabadiylik\u201d va \u201cvaqtin\u00e7a\u201dlik \u00f6rtasidagi tafovut orqali bayon qilgani yakobitlar tomonidan Iso Masihda mavjud b\u00f6lgan ikki mohiyatning birligiga e\u02bctiborni k\u00f6rsatadi. Yakobitlar bugungi kunda ham mavjud b\u00f6lib, rasmiy nomi Suriya pravoslav \u00e7erkovi, bu Suriya, Iroq va Hindistondagi nasroniy \u00e7erkovi b\u00f6lib, \u00f6zining ruhiy rahbari sifatida Antioxiyadagi Suriya pravoslav patriarxini tan oladi. Rim katolik va \u015earqiy pravoslav \u00e7erkovlari bu \u00e7erkovni bid\u02bcatkor deb hisoblaydi. K\u00f6p asrlar davomida yakobitlar musulmonlar hukmronligi ostida ya\u015fagan. Bugungi kunda yakobitlarning aksariyati Iroqda istiqomat qiladi, ularning patriarxi esa Dama\u015fqda ya\u015faydi. Ular bo\u015fqa \u015farqiy nasroniylarga \u00f6x\u015fab turmu\u015f ke\u00e7iradi, ularning diniy marosimi Antioxiya (\u011earbiy Suriya) urf-odatlariga asoslangan b\u00f6lib, ibodat tili \u2013 suriy\u00e7a (siryak\u00e7a). XVII asrdan bo\u015flab Rim (katolik \u00e7erkovi) bilan doimiy aloqalar b\u00f6lgan. Natijada, papa bilan birlikdagi bir jamoa \u015fakllandi, ular yakobitlarga \u00f6x\u015fa\u015f urf-odat va marosimlarga ega. Bu guruh \u2013 Suriya katolik \u00e7erkovi deb yuritiladi va ular son jihatdan yakobitlar bilan tengdir. Ularning yetak\u00e7isi \u2014 yana bir Antioxiya patriarxi b\u00f6lib, u Bayrutda istiqomat qiladi. Ularning \u00e7erkov tuzilmasi Melkitlar, Maronitlar va Xaldiy katoliklaridan ajratilgan.<\/span><\/p>\n

Hindistonning janubi-\u011farbiy qismida, ya\u02bcni Malabar hududida ham Malabar yakobitlari deb ataluv\u00e7i nasroniy jamoalar mavjud. Ular XVII asrda \u015fakllangan b\u00f6lib, \u00f6\u015fa vaqtda k\u00f6plab suriyalik malabar nasroniylari Rim (katolik \u00e7erkovi) bilan aloqani uzib, yakobit patriarxi bilan aloqa \u00f6rnatgan. Hozirda ular ham Antioxiya marosimini q\u00f6llaydi, biroq ba\u02bczi farqlari mavjud. Ular bir ne\u00e7a bahsli \u00e7erkovlarga b\u00f6lingan jumladan, Malankara pravoslav suriyalik \u00e7erkovi \u2013 bu yakobit patriarxidan mustaqil \u00e7erkov, \u015funingdek, bir ne\u00e7ta islohot\u00e7i yoki mustaqil yakobit \u00e7erkovlari ham mavjud. XX asrda k\u00f6plab Malabar yakobitlari papa bilan birla\u015fdi, biroq \u00f6z urf-odat va marosimlarini saqlab qoldi. Bu jamoa Siyro-Malankara katoliklari deb ataladi. Ular Suriya katoliklaridan (gar\u00e7i marosimi bir xil b\u00f6lsa ham) va Syro-Malabar katoliklaridan (Xaldey marosimi) alohida hisoblanadi. S\u00f6nggilari \u2013 Malabar nasroniylari b\u00f6lib, \u00f6\u015fa XVII asrda Rimdan ajralmagan guruhdir [1:96].<\/span><\/p>\n

Nestorianlar haqida asarda quyidagi\u00e7a fikrlar keltirilgan: \u201cUlar nomlarini Nestorius ismli bir ki\u015fidan olgan. Ularning ta\u02bclimotiga k\u00f6ra, \u00d6\u011fil (Iso) mavjudot sifatida Otadan paydo b\u00f6lgan, biroq bu tu\u011fili\u015f va jismoniy dunyoga keli\u015f y\u00f6li bilan emas, quyo\u015fdan \u00e7iqqan nur misolida b\u00f6ladi \u2013 qandayki, quyo\u015f he\u00e7 qa\u00e7on nurisiz b\u00f6lmaydi. Ba\u02bczilar fikri\u00e7a, Masih (Iso) oddiy bir inson b\u00f6lgan, biroq uning qalbiga Xudoning pod\u015fohligi va ku\u00e7-qudrati nozil b\u00f6lgan. \u015eunday qilib, u bir vaqtning \u00f6zida Xudo ham, inson ham b\u00f6lgan, moy suruv\u00e7i ham, moy surilgan ham b\u00f6lgan. \u015eu sababdan u Masih deb ataladi\u201d.<\/span><\/p>\n

Abul Maoliy Ubaydullohning \u201cBayan ul-adyan\u201d asarida nestorianlar haqidagi fikrlar, asosan, nasroniylikdagi xristologik bahslar, ya\u02bcni Iso Masihning ilohiy va insoniy tabiatlari haqidagi teologik qara\u015flar bilan bo\u011fliq. Nestorianlar Iso Masihda ikkita alohida mohiyat (ilohiy va insoniy) mavjud deb hisoblaydi. Asarda Nestoriusga nisbatan bo\u011flanadigan ta\u02bclimotlar qisqa\u00e7a bayon qilingan b\u00f6lib, ularning asosiy mohiyati quyidagilardan iborat: Bu jumla Nestorianlik oqimining tarixiy asosini ifodalaydi. Nestorianlik \u00f6z nomini Konstantinopol patrarxi b\u00f6lgan Nestoriusdan (taxminan 386-450-yillar) olgan [3:235]. Nestorius Maryamni teotoks (\u201cXudo tu\u011fuv\u00e7i\u201d) deb ata\u015fga qar\u015fi \u00e7iqib, uni xristotokos (nasroniy ilohiyotida Iso Masihning onasi Maryamga nisbatan i\u015flatilgan teologik atama b\u00f6lib, u Maryam faqat inson b\u00f6lgan Masihni tu\u011fgan, Xudoning ilohiy mohiyatini emas<\/strong>, degan ma\u02bcnoni bildiradi) deb ata\u015fni ilgari surgan. Bu esa Iso Masihning ikki \u2013 ilohiy va insoniy \u2013 tabiati borligini qat\u02bciy ajrati\u015f tarafdori b\u00f6lganini k\u00f6rsatadi. Bu fikrda logosning (kalom) Otadan \u201c\u00e7iqi\u015fi\u201d haqidagi klassik nasroniy ta\u02bclimot Nestorianlar tomonidan qabul qilinganiga i\u015fora bor. Bu fikr Nestoriusga nisbat beriladigan \u201cadoptionism\u201d (\u00f6zla\u015ftiri\u015f) \u011foyasini eslatadi: Iso tu\u011filganda oddiy inson b\u00f6lgan, ammo keyin\u00e7alik Xudo uni \u201cqabul qilib\u201d, ku\u00e7 va vakolat bergan. Bu \u011foya asosan deofizit (ikki tabiatli) xristologiyani k\u00f6zda tutadi. Ammo, Nestorius \u00f6zi he\u00e7 qa\u00e7on \u201cadoptionist\u201d b\u00f6lganini da\u02bcvo qilmagan, u faqat ikki tabiatni arala\u015ftirmaslik kerakligini ta\u02bckidlagan [6:56]. Isoning bir vaqtning \u00f6zida insoniy \u015faxs (masalan, pay\u011fambar yoki \u015foh) va ilohiy mavjudot sifatida e\u02bctirof etili\u015fi \u2013 bu Nestorianlar ta\u02bclimotiga zid emas, balki ularning asosiy yonda\u015fuvi, ikkita alohida tabiat bor, ular bitta \u015faxsda ittifoq qilgan, lekin birikmaganini ifodalaydi. Bu esa ularning milodiy 431-yilda Efes soborida rad etili\u015figa olib kelgan. Nestorianlikning taqiqlani\u015fi \u2013 bu xristian ilohiyotida \u015faxs va tabiat muammosi yuzasidan yuzaga kelgan ilk yirik ajrali\u015flardan biridir [7:289]. U\u015fbu voqea tarixiy jihatdan Vizantiya imperiyasining diniy siyosati, teologik jihatdan esa \u015farqiy provaslav me\u02bcyorlarini belgila\u015fda muhim burili\u015f b\u00f6ldi. Nestorianlar \u011farbiy katolik \u00e7erkovidan ajralgan b\u00f6lsa-da, \u015farqdagi mustaqil nasroniylik an\u02bcanalarining rivojlani\u015figa katta hissa q\u00f6\u015fgan. \u201cBayan ul-adyan\u201d asaridagi nestorianlar haqidagi ta\u02bcriflar musulmon mualliflarining nasroniy firqalari haqidagi tarixiy va polemik tasavvurlarini aks ettiradi. Bu yonda\u015fuvlar k\u00f6pin\u00e7a soddala\u015ftirilgan b\u00f6lsa-da, ular \u00f6rta asr islom diniy tafakkurida xristianlikni qanday qabul qili\u015fganini k\u00f6rsatadi. Malkoiylar \u2013 Vizantiya pravoslav \u00e7erkovi ta\u02bclimotiga yaqin b\u00f6lib, ular Iso Masih yagona \u015faxs b\u00f6lib, unda ikki mohiyat \u2013 ilohiy va insoniy \u2013 uy\u011funla\u015fgan, degan e\u02bctiqodda b\u00f6lgan.<\/span><\/p>\n

Xulosa.<\/strong> \u201cBayan ul-adyan\u201d asarida yahudiylik va xristianlik dinlariga b\u00f6lgan qara\u015flar \u00f6rta asr musulmon tafakkurining diniy xilma-xillikni idrok eti\u015f darajasini o\u00e7ib beradi. Muallif bo\u015fqa dinlarga nisbatan noxolis yoki rad etuv\u00e7i yonda\u015fuvdan k\u00f6ra, mavjud dinlarni \u00f6z konteksti doirasida tu\u015funtiri\u015fga harakat qilgan. Ayniqsa, yahudiylik va xristianlikdagi firqalar tasnifi bu dinlarning i\u00e7ki murakkabliklarini angla\u015fga urinilganini k\u00f6rsatadi. Abul Maoliy diniy e\u02bctiqodlarning asosiy tamoyillari tafsilotlariga t\u00f6liq berilmagan b\u00f6lsa-da, ularning teologik va tarixiy asoslarini qisqa\u00e7a, sodda, lekin aniq \u015faklda bayon qiladi. Ayniqsa, Injil, Tavrot, U\u00e7lik ta\u02bclimoti, pay\u011fambarlik zanjiri kabi asosiy tu\u015fun\u00e7alarga bergan izohlari asarning obyektivlik tamoyillari asosida yozilganini ifodalaydi.\u00a0<\/strong><\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
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    \n
  1. Attwater, D. The \u00c7ristian \u00c7ur\u00e7es of the East (1947\u201348). In: The Columbia Electronic Encyclopedia, 6th ed. \u2013 New York: Columbia University Press, 2025.<\/span><\/li>\n
  2. Davis, Leo Donald. The First Seven Ecumenical Councils (325\u2013787): Their History and Theology. Collegeville. \u2013 MN: Liturgical Press, 1990.<\/span><\/li>\n
  3. Grillmeier, Aloys. \u00c7rist in \u00c7ristian Tradition. Volume 1. From the Apostolic Age to \u00c7alcedon (451). Louisville. \u2013 KY: Westminster John Knox Press, 1975.<\/span><\/li>\n
  4. Habibi Mazahiri, Mas\u02bcud. \u201cAbul Maoliy Muhammad.\u201d D\u0101\u02beerat al-Ma\u02bf\u0101rif-e Bozorg-e Esl\u0101m\u012b (The Encyclopaedia Islamica), Tehran: CGIE. Onlayn manzili: https:\/\/cgie.org.ir\/fa\/article\/225040\/\u0627\u0628\u0648\u0627\u0644\u0645\u0639\u0627\u0644\u06cc\u060c-\u0645\u062d\u0645\u062f (murojaat sanasi: 2-iyun 2025).<\/span><\/li>\n
  5. Kafafi, Mohamed Abdel Salam. The Bayan al-adyan of Abu\u02bcl-Ma\u02bcali Muhammad ibn Ubayd Allah. \u2013 Cairo: Government Press, 1949.<\/span><\/li>\n
  6. Meyendorff, John. Imperial Unity and \u00c7ristian Divisions: The \u00c7ur\u00e7 450\u2013680 A.D.Crestwood. \u2013 NY: St Vladimir\u02bcs Seminary Press, 1989.<\/span><\/li>\n
  7. Sellers, R.V. The Council of \u00c7alcedon: A Historical and Doctrinal Survey. \u2013 London: SPCK, 1953.<\/span><\/li>\n
  8. Van Ess, J. Abu\u02bcl-Ma\u02bf\u0101l\u012b. Encyclop\u00e6dia Iranica. I jild, 3-son. \u2013 New York: Columbia University, 1983.<\/span><\/li>\n
  9. Waardenburg, Jak. Muslim Perceptions of Other Religions: A Historical Survey. \u2013 Oxford University Press, 1999.<\/span><\/li>\n
  10. William Montgomery Watt. Muslim-\u00c7ristian Encounters: Perceptions and Misperceptions. \u2013 London: Routledge, 1991.<\/span><\/li>\n
  11. YousifF. Studying the \u201cother\u201d: \u00e7allenges and prospects of Muslim s\u00e7olar\u015fip on world religions \/\/ After appropriation: explorations in intercultural philosophy and religion. \u2013 Alberta: University of Calgary Press, 2011.<\/span><\/li>\n
  12. Vasilyev A. Istoriya religiy Vostoka. \u2013 M., 1997.<\/span><\/li>\n<\/ol>\n<\/div>\n
    [1] Miafistlik \u2013 Iso Masihda ilohiy va insoniy tabiatlar bitta<\/em> yagona<\/em> mohiyatda<\/em> birla\u015fganligini da\u02bcvo qiluv\u00e7i e\u02bctiqod.<\/span><\/div>\n
    Dilorom M\u00d6MINJONOVA,<\/strong><\/span><\/div>\n
    \u00d6zbekiston xalqaro islom\u015funoslik akademiyasi tayan\u00e7 doktorant<\/strong><\/span><\/div>\n
    \u201cImom Buxoriy saboqlari\u201d jurnali 2025-yil 3-sonidan olindi.<\/strong><\/span><\/div>\n

    <\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

    Kiri\u015f. Dinlararo qara\u015flar va ularni tasnifla\u015f masalasi \u00f6rta asr musulmon olimlari ilmiy merosida muhim \u00f6rin tutadi. Ayniqsa, islomdan avvalgi ilohiy dinlar \u2013 yahudiylik va nasroniylik \u2013 musulmon mualliflar e\u02bctiborida alohida \u00f6rin egallagan b\u00f6lib, bu dinlarga munosabat, ularning asosiy aqidaviy tizimi va amaliy tomonlari k\u00f6plab diniy-falsafiy asarlarda tahlil etilgan. Bu borada XI asrda ya\u015fagan olimlardan biri …<\/p>\n","protected":false},"author":1,"featured_media":53996,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53987"}],"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=53987"}],"version-history":[{"count":1,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53987\/revisions"}],"predecessor-version":[{"id":53992,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53987\/revisions\/53992"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/53996"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=53987"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=53987"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=53987"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}