{"id":54049,"date":"2026-11-10T10:45:54","date_gmt":"2026-11-10T05:45:54","guid":{"rendered":"https:\/\/bukhari.uz\/?p=54049"},"modified":"2026-11-04T12:47:35","modified_gmt":"2026-11-04T07:47:35","slug":"hadis-an%ca%bcanalarida-ayol-muhaddislarning-ilmiy-safarlari-tarixiy-va-madaniy-tahlil","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=54049&lang=oz","title":{"rendered":"HADIS AN\u02bcANALARIDA AYOL MUHADDISLARNING ILMIY SAFARLARI: TARIXIY VA MADANIY TAHLIL"},"content":{"rendered":"

Kiri\u015f:<\/strong> Islom tarixida ayollar bo\u015fidan bo\u015flab ta\u02bclim jarayonida i\u015ftirok etgan. Ilm oli\u015f \u2013 iymon va ibodat bilan birga \u2013 har bir musulmon u\u00e7un diniy majburiyat b\u00f6lib, u ijtimoiy hayotning bar\u00e7a sohalarini, hatto oxiratni ham qamrab olgan. \u015eu sababli, ta\u02bclim umumiy jarayon b\u00f6lib, he\u00e7 kim \u00e7etda qolmagan. Pay\u011fambar (s.a.v.)ning s\u00f6zlari va amallari ayollar tomonidan ham kuzatilgan, ular diniy bilimlarni yetkazi\u015fda erkaklar bilan bir qatorda faol rol \u00f6ynagan. Pay\u011fambar (s.a.v.) vafotlaridan keyin ham sahobalar singari, bo\u015fqa hududlarga k\u00f6\u00e7ib borgan ayol sahobalar ilm tarqati\u015fda muhim manba b\u00f6lib xizmat qilgan va tobeinlarning yeti\u015fi\u015figa katta hissa q\u00f6\u015fgan [7].<\/span><\/p>\n

Dastlabki davrlarda ilmiy faoliyat ayollar va erkaklar u\u00e7un umumiy b\u00f6lgan [3:200]. Ularni ta\u02bclim va ijtimoiy hayotdan \u00e7ekla\u015fga qaratilgan tor qara\u015flar mavjud b\u00f6lsa-da, bu yonda\u015fuv hukmron fikrga aylanmagan va ayollarni hadis ilmidan \u00e7etla\u015ftira olmagan. Ayollar hadis majlislarida qatna\u015fib, rivoyat qili\u015fdan tortib kitob nusxa k\u00f6\u00e7iri\u015fga\u00e7a b\u00f6lgan jarayonlarda faol i\u015ftirok etgan. Ular nafaqat talaba, balki ustoz sifatida ham ilmiy hayotning bir qismi b\u00f6lgan [10:56-138-199].<\/span><\/p>\n

Biroq bu jarayonning rihla \u2013 ilmiy safarlar \u2013 bilan qan\u00e7alik bo\u011fliq b\u00f6lgani alohida muammo b\u00f6lib qoladi. Ayollar hadis ta\u02bclimida rihlaga kamroq jalb qilinganmi yoki unda ham \u00f6ziga xos i\u015ftiroki mavjudmi? Agar ular safarga \u00e7iqqan b\u00f6lsa, bu qanday \u015faklda va qay darajada amalga o\u015fgan? Maqolada \u015fu savollar doirasida ayollarning rihla faoliyati tahlil qilinadi.<\/span><\/p>\n

Ilm talabida erkaklar kabi ayollar ham ilm manbalariga murojaat qilgan. Ular dastlab oilaviy muhitda dars olgan, keyin bo\u015fqa ustozlardan saboq olib, ba\u02bczida rihla qilgan [4;14:137;10:97-102]. Biroq bu keng tarqalgan amaliyot emas edi. \u015eunga qaramay, hadis adabiyotida k\u00f6plab hukmlar faqat ayol roviylar orqali yetib kelgan, k\u00f6plab muhaddislar ayollardan dars va ijozat olgan, ayol olimlar soni erkaklar bilan teng darajada b\u00f6lgan.<\/span><\/p>\n

Muhammad Akram Nadviy \u201cAl-Vafo bi asmoi an-niso\u201d asarida musulmon ayollarning ilmiy faolligini manbalarga tayanib isbotlagan. U ayollar ilmda erkaklardan kam b\u00f6lmaganini k\u00f6rsatadi. Hokim Naysoburiy (vaf. 405\/1014) diniy bilimlarning bir qismini ayollardan olganini qayd etadi. Hatib Ba\u011fdodiy (vaf. 463\/1071)ning \u201cTarixu Ba\u011fdod\u201d asariga ilova yozgan Abdulvahhob ibn Najjarning t\u00f6rt yuzga yaqin ayol ustozi b\u00f6lgan. Imom Buxoriyning ham yetmi\u015fga yaqin ayol ustozlari bor edi.<\/span><\/p>\n

\u015eom, Misr va Andalus kabi ilmiy markazlarda ayol ustozlar dars bergan. Masalan, Zaynab bint Kamol Dama\u015fqda hadis \u00f6qitib, Zahabiy va Subkiy kabi olimlarga ustozlik qilgan. Fotima Batayhiyya \u015eom va Madinada \u201cSahihi Buxoriy\u201dni \u00f6qitgan, Ibn Ru\u015fayd undan ijozat olgan. Oi\u015fa Maqdisiyya Dama\u015fqda dars bergan, Ibn Hajar undan 70 ta kitob \u00f6qigan. Hanafiy faqih Alouddin Samarqandiyning qizi Fotima Samarqandiy fiqh va hadisda yetuk olima b\u00f6lib, uning ilmiy maslahatlari turmu\u015f \u00f6rto\u011fi Qosaniy tomonidan qadrlangan.<\/span><\/p>\n

Eng sahih isnodlar orqali rivoyat qilingan \u201cSahihul Buxoriy\u201dning ma\u015fhur nusxasi Karima Marvaziyga tegi\u015fli. Tarixiy manbalardan k\u00f6ri\u015f mumkinki, uydirma hadislarni asosan erkaklar tarqatgan, ayollar esa bunday ayblovdan xoli b\u00f6lgan.<\/span><\/p>\n

Mavzuga oid adabiyotlarning tahlili:<\/strong> Hadis ilmi rivojida ilmiy safar \u2013 rihla \u2013 asosiy vositalardan biri sifatida qadrlangan. Ilk avlod musulmonlari, xususan, sahoba va tobeinlar hadis rivoyatida i\u015fon\u00e7lilikni ta\u02bcminla\u015f, oliy isnodga eri\u015fi\u015f va ilmni bevosita egasidan oli\u015f maqsadida uzoq masofalarga safar qilgan. Bu an\u02bcana haqida yozilgan eng muhim manbalardan biri Hatib Ba\u011fdodiyning \u201cAr-Rihla fi talabi\u02bcl-hadis\u201d risolasidir (Nuriddin Itr, Bayrut 1395\/1975). Unda muallif rihlaning mohiyati, sahoba va tobeinlar misolida hadis u\u00e7un qilinadigan safarlar hamda oliy sanadga eri\u015fi\u015f y\u00f6lidagi urini\u015flarni mufassal bayon etadi.<\/span><\/p>\n

Asarning oxiriga ilova qilingan \u201cIstidroku\u02bcz-ziyodot ala kitabi\u02bcr-rihla\u201d nomli 37 sahifalik q\u00f6\u015fim\u00e7a izohlar ham alohida e\u02bctiborga loyiq. Unda faqat erkak muhaddislar emas, balki ayollar faoliyatini tu\u015funi\u015fga yordam beradigan ijtimoiy va tarixiy omillar ham yoritilgan.<\/span><\/p>\n

Hadis ilmi va rihla munosabatini tizimli \u00f6rgangan bo\u015fqa tadqiqotlar ham mavjud. Masalan, Iso Zaytuniyning \u201cAr-Rihla va asaruha fi\u02bcl-hadis va ulumih\u201d nomli doktorlik dissertatsiyasi (Tunis, 1988) va Yusuf A\u00e7\u0131kelning \u201cHadis Toplamak \u0130\u00e7in Yap\u0131lan Seyahatler (Rihle)\u201d nomli magistrlik i\u015fi (Anqara, 1992). Bu tadqiqotlarda rihlaning hadis metodologiyasidagi roli, safar turlari va \u015faxsiy ta\u015fabbuslarning \u00f6rni tahlil qilingan.<\/span><\/p>\n

Rihlaning adabiy, madaniy va tarixiy qirralarini \u00f6rgangan tadqiqotlar ham mavjud. Jumladan, Husayn Nassor (\u201cAdabu\u02bcr-rihla\u201d, Qohira, 1991), Husnu Mahmud Husayn (\u201cAdabu\u02bcr-rihla inda\u02bcl-Arab\u201d, Qohira, 1976) va Ali Muhsin Malulloh (\u201cAdabu\u02bcr-rihlat inda\u02bcl-Arab fi\u02bcl-Ma\u015friq\u201d, Ba\u011fdod, 1978) tadqiqotlarida musulmon dunyosida ilmiy safarning \u015fakllani\u015fi, adabiy ifodasi va madaniy mazmuni tahlil qilingan.<\/span><\/p>\n

Bu tadqiqotlar ayol muhaddislarning rihlalari haqida bevosita ma\u02bclumot bermasa-da, umumiy tarixiy-madaniy kontekstni o\u00e7ib beradi. \u015eu orqali ayollarning ham ilmiy safarlari qanday \u015faroitda ke\u00e7gani haqida xulosa qili\u015f mumkin. Ayniqsa, Ismoil al-Arabiyning \u201cTarihu\u02bcr-rihla va\u02bcl-istik\u015fof\u201d (Jazoir, 1986) va I.R.Nettonning \u201cSeek Knowledge: Thought and Travel in the House of Islam\u201d (Surrey, 1996) asarlari safar madaniyatining diniy-falsafiy asoslarini yoritadi.<\/span><\/p>\n

Bundan ta\u015fqari, Netton va Nazik Saba Yaredning \u201cArab Travellers and Western Civilization\u201d (London, 1996) asarlarida musulmon ayollar ilmiy hayotdagi faoliyati haqidagi mulohazalar berilib, ayol muhaddislarning rihlalari masalasiga zamonaviy yonda\u015fuv taklif etiladi.<\/span><\/p>\n

Adabiyotlarni tahlil qili\u015f \u015funi k\u00f6rsatadiki, rihla hadis ilmining asosiy metodologik vositasi b\u00f6lib, uni \u00f6rgani\u015f nafaqat erkak, balki ayol \u00a0<\/span><\/p>\n

Tarixiy-madaniy metod<\/em> \u2013 ilmiy safarlarning \u00f6\u015fa davr siyosiy, ijtimoiy va madaniy \u015faroitlari bilan bo\u011fliq jihatlarini yoriti\u015fga xizmat qiladi. Bu metod yordamida ayol muhaddislarning rihlaga \u00e7iqi\u015figa ta\u02bcsir etgan ijtimoiy omillar \u00f6rganildi.<\/span><\/p>\n

Kontekstual-fenomenologik metod<\/em> \u2013 ayollar ilmiy hayotini kengroq manzarada k\u00f6rib \u00e7iqib, hadis ilmida ularning tajribasi va faoliyatini ijtimoiy-madaniy muhit bilan bo\u011flab tu\u015funtiri\u015f imkonini berdi.<\/span><\/p>\n

\u015eu tarzda, metodlarning uy\u011fun q\u00f6llani\u015fi ayol muhaddislarning hadis ilmi va ilmiy safarlardagi rolini yaxlit tarzda tahlil qili\u015f imkonini berdi.<\/span><\/p>\n

Tahlil va natijalar<\/strong>. <\/strong>Trablus va Misrda tahsil olib, keyin Suriyaga joyla\u015fgan Fotima bint Abdulaziz Qazviniy (vaf. 346\/957) hamda Ni\u015fopurlik Juma bint Ahmad (vaf. 396\/1006) rihlaga \u00e7iqqan ayollarning dastlabki vakilalari sifatida tilga olinadi [5:27]. \u00d6z yurtida olimlardan saboq olgan Juma safar davomida k\u00f6plab \u015fayxlardan hadis e\u015fitgan, Haj safariga \u00e7iqqan va Ba\u011fdodda ham ma\u015fhur ustozlardan ta\u02bclim olgan [2: 445]. V asrda ya\u015fagan olimlaridan Xadija bint Abdulloh a\u015f-\u015eantajaliyya va Zaynab bint Ubaydulloh Isbihoniyya ham rihla qilgan ayollar b\u00f6lib, ikkalasi otalari bilan safar qilgan [1: 409].<\/span><\/p>\n

Misr va Madinada hadis rivoyat qilib, Baytul-Maqdisda vafot etgan Ahmad ibn Umarning qizi Zaynab (vaf. 722\/1322) [6:103], \u015eom va Misr ilm markazlarida dars olgan Zaynab bint Kamol (vafoti taxminan 740\/1340), \u015funingdek, Qohira, Dama\u015fq va Balabekda hadis \u00f6qigan va \u201cIbna a\u015f-\u015earoihi\u201d laqabi bilan tanilgan Oi\u015fa bint Ibrohim (vaf. 842\/1438) [12:73] rihla tajribasiga ega b\u00f6lgan yetak\u00e7i muhaddisalar qatoriga kiradi.<\/span><\/p>\n

Rihlaga \u00e7iqqan ayollarning aksariyati bu safarlarni oila yordami bilan amalga o\u015firgan. Ularning k\u00f6p\u00e7iligi ilmiy an\u02bcanaga ega oilalarda tarbiyalangan [11]. Hadis olimlari \u00f6z ayollari, qizlari va nevaralariga bilim berib, ularni yo\u015flikdan dars majlislariga olib borgan, ijozat bergan, hatto ilmni davom ettiri\u015fi u\u00e7un yax\u015fi tayyorlangan \u015fogirdlariga uylantirgan. \u015eu tariqa, rihla masalasida ham ularga k\u00f6mak\u00e7i b\u00f6lgan [10: 45-46].<\/span><\/p>\n

Masalan, Imom Buxoriy t\u00f6plamini Abu Haysam Muhammad ibn Makkiydan t\u00f6liq e\u015fitib, ma\u015fhur roviy sifatida tanilgan Karima bint Ahmad Marvaziy (vaf. 463\/1070) otasining yordami bilan Quddus va Makkaga safar qilgan. Abu Zarr Haraviydan hadis e\u015fiti\u015fi bilan tanilgan Xadija bint Abu Muhammad ham otasi bilan Andalusga borgan [10:112]. VI asr muhaddislaridan Sa\u02bcd Xayr (vaf. 541\/1146) esa ilmiy safarlariga qizlarini ham olib borgan. U qizlarining hadis majlislarida qatna\u015fi\u015figa e\u02bctibor bergan, turli ustozlardan saboq oli\u015flarini ta\u02bcminlagan va hatto bilimini mustahkamla\u015f u\u00e7un bir ustozga bir ne\u00e7a marta olib borgan [10:93].<\/span><\/p>\n

\u015eunday imkoniyatlarga ega b\u00f6lgan ayollar yo\u015fligidan hadis olimlaridan saboq olib, \u00f6z davrining yirik muhaddislariga aylangan. Masalan, Fotima (vaf. 600\/1203) otasi yordamida Isfahon va Ba\u011fdodda ma\u015fhur ustozlardan ta\u02bclim olgan, keyin turmu\u015f \u00f6rto\u011fi bilan Dama\u015fqqa, undan s\u00f6ng Misrga borgan va Qohirada vafot etgan. Ibn Abdulbarrning (vaf.463\/1071) qizi Zaynab ham otasining ilmiy safarlarida i\u015ftirok etgan. \u015euningdek, Iroqiy olimning ayoli Ummu Ahmad Oi\u015fa Aloiy turmu\u015f \u00f6rto\u011fi bilan Dama\u015fqqa borib, u yerdagi ma\u015fhur muhaddislardan saboq olgan. Ummu Honiy Maryam bint \u015eayx Nuriddin Abu Hasan (vaf. 871\/1466) ham bobosi bilan safarlarda qatna\u015fib, ilmiy faoliyatini rivojlantirgan [15:156].<\/span><\/p>\n

Oila a\u02bczolari bilan birga safar qilgan ayol muhaddislar juda k\u00f6p b\u00f6lgan. K\u00f6plab olimalar turli ilmiy markazlarga borgan b\u00f6lsa-da, ularning safarlari qanday amalga o\u015firilgani haqida manbalarda batafsil ma\u02bclumot berilmagan. Masalan, Misr, Dama\u015fq va Halabda tahsil olgan, Zahabiyning ustozlaridan \u015euhda bint Umar Halabiyya (vaf. 709\/1309); \u015eom, Misr, Halab va Humusda ilm olgan, Ibn Hajarning ma\u015fhur ustozlaridan Fotima bint Muhammad ibn Abdulhodiy (vaf. 803\/1400); Hamadon va Raydagi muhaddislardan hadis e\u015fitgan Dav\u02bcun-Nahor [1:418] bar\u00e7asi ilmiy an\u02bcanalari ku\u00e7li oilalarga mansub edi. \u015euhdaning otasi Umar \u00f6z davrining yirik olimlaridan b\u00f6lgan, Fotima esa ilm bilan yuksak darajada \u015fu\u011fullangan Maqdisiylar sulolasiga mansub edi. Dav\u02bcun-Nahor esa ma\u015fhur muhaddis va sayohat\u00e7i Muhammad ibn Tohir al-Maqdisiyning (vaf. 507\/1113) qizi b\u00f6lgan [8:102-103].<\/span><\/p>\n

Ayollarning yo\u015fligidan bo\u015flab ilmiy faoliyat bilan \u015fu\u011fullani\u015fi va keyingi yillarda ham rihla safarlarida i\u015ftirok eti\u015fi kuzatiladi. Oila yordami bilan ta\u02bclim olgan va samarali tahsil davrini \u00f6tkazgan ayollar yuqori isnodlar va k\u00f6plab ijozatlar t\u00f6plab, hadis ilmida yetak\u00e7i \u00f6rin egallagan. Ular qimmatli asarlarning i\u015fon\u00e7li roviylari sifatida tanilgan. Uzoq umr k\u00f6rgan ayollar esa yuqori isnodlari tufayli turli mintaqalardan talabalarni \u00f6ziga jalb qilib, yuksak ilmiy maqomga eri\u015fgan va safarlar orqali \u00f6z bilimini keng yoygan [10, 138].<\/span><\/p>\n

Hijriy VIII asrda \u201cSahihul Buxoriy\u201dni eng k\u00f6p rivoyat qilgan ayollardan biri Sittul-Vuzaro bint Umar (vaf. 716\/1316) b\u00f6lib, bu asarni Abu Abdulloh Zabididan e\u015fitgan va \u015eomda \u00f6qitgan. Keyin\u00e7alik Misrga taklif qilinib, yirik masjidlarda dars bergan. U 90 yo\u015fdan o\u015fib, hayotining oxiriga\u00e7a saboq beri\u015fni davom ettirgan va ikki marta haj safariga \u00e7iqqan.<\/span><\/p>\n

Boy Xotun (vaf. 864\/1459) Taqiyuddin Abu Bakr ibn Muhammad Mizzining \u015fogirdi b\u00f6lib, Suriya va Misrda dars bergan. Ummu Hayr Fotima bint Ibrohim Batoyxiya (vaf. 711\/1311) esa uzoq umr k\u00f6rib, k\u00f6plab rivoyatlar qilgan, Suriya karvoni bilan hajga borib, Masjidi Nabaviyda hadis darslari \u00f6qigan. Zahabiy kabi ma\u015fhur muhaddislarga ustozlik qilgan Hadiyya bint Ali (vaf. 712\/1312) ham rihlalarda hadis \u00f6rgatgan. Quddus safarida unga hamroh b\u00f6lgan olim Birzaliy undan Dorimiyning \u201cSunan\u201dini \u00f6qigan, Safadiy (vaf. 764\/1363) esa Ajlun, Baytul-Maqdis, Halil va Urdun kabi joylarda undan ta\u02bclim olgan [9:64-65].<\/span><\/p>\n

Amatul-Haqq \u015eomiyya (\u015eomiyya bint Bakriy) yuqori isnodli rivoyatlari tufayli \u201c\u015fayxa, musnida, mutafarrida\u201d kabi unvonlarga sazovor b\u00f6lgan. U Misr, Dama\u015fq va \u015eerozda dars bergan [5:219]. Madinalik k\u00f6plab olimlardan saboq olgan Obida Madaniyya ismli qul ayol esa haj safarida Andaluslik ma\u015fhur muhaddis Habib Dahnon tomonidan bilimlari u\u00e7un qadrlanib, xotinlikka olingan. Bu voqea \u00f6n minglab rivoyatlarning Andalusga yetib bori\u015fida muhim rol \u00f6ynagan.<\/span><\/p>\n

Keltirilgan misollar \u015funi k\u00f6rsatadiki, ayollar nafaqat yo\u015fligida, balki keyingi yillarida ham rihla safarlariga \u00e7iqqan va hadis ilmini \u00f6rgati\u015fda faol i\u015ftirok etgan. Ular ilm oli\u015f bilan birga ta\u02bclim beri\u015f, hadis merosini saqla\u015f va uni keyingi avlodlarga yetkazi\u015fda muhim rol \u00f6ynagan.<\/span><\/p>\n

Tadqiqot \u015funi k\u00f6rsatadiki, bu faoliyatda ikki asosiy jihat ajralib turadi. Birin\u00e7isi \u2013 ayollarning rihla bilan aloqasi davrlar b\u00f6yi\u00e7a \u00f6zgarib turgani; ikkin\u00e7isi \u2013 ularning rihla faoliyati erkaklarnikiga qaraganda he\u00e7 qa\u00e7on keng k\u00f6lamli b\u00f6lmagani. Biografik manbalar asosida qaralganda, hijriy dastlabki ikki asrda safarga \u00e7iqqan ayol muhaddislarga deyarli u\u00e7ramaymiz. IV asrda Fotima bint Abdulaziz Qazviniy (vaf. 346\/957) kabi nodir misollar paydo b\u00f6ladi, V asrdan bo\u015flab esa ularning soni asta-sekin k\u00f6payadi.<\/span><\/p>\n

Mamluklar davriga oid tadqiqotlar (hijriy VII\u2013X\/milodiy XIII\u2013XVI asrlar) \u015funi k\u00f6rsatadiki, aynan \u015fu davrda ayollarning rihla faoliyati eng yuqori \u00e7\u00f6qqiga \u00e7iqqan. Ibn Hajarning ad-Durar asari, Sahoviyning ad-Dav\u02bcu\u02bcl-Lami\u02bc kabi biografik manbalarida k\u00f6plab ayol muhaddislar zikr etilgan. Yuqorida keltirilgan misollarning aksariyati ham \u015fu davrga tegi\u015fli. Ismoil Yi\u02bcitning tadqiqotlariga k\u00f6ra, Mamluklar davrida ayol olimalar hadis e\u015fiti\u015f u\u00e7un Misr va \u015eom \u00f6rtasida tez-tez safar qilgan. Ularning \u015eom, Hims, Halab, \u011eazo, Qohira, Halil, Quddus va Ramla kabi markazlarga borgani manbalarda qayd etilgan.<\/span><\/p>\n

\u015eu bilan birga, ayol muhaddislarning rihla faoliyati eng rivojlangan davrlarda ham erkaklarnikidek keng qamrovli b\u00f6lmagan. Biografik manbalarda erkak muhaddislarning safarlari juda batafsil yoritilgan b\u00f6lsa, ayol muhaddislarning safarlari haqida qisqa ma\u02bclumot berilgan. Ularning rihlasi k\u00f6pin\u00e7a bir ne\u00e7a \u015fahar bilan \u00e7eklanib qolgan, erkaklar tarjimai hollaridagi kabi keng geografiya aks etmagan.<\/span><\/p>\n

\u015euningdek, klassik manbalarda ayollarga nisbatan \u201crahhola\u201d yoki \u201cjavvola\u201d (k\u00f6p safar qiluv\u00e7i) kabi atamalar i\u015flatilmagan. Aksin\u00e7a, ular haqida \u201cruhla\u201d atamasi k\u00f6proq \u201csafar qiluv\u00e7ilar ularga murojaat qilgan\u201d ma\u02bcnosida q\u00f6llangan. Biroq zamonaviy tadqiqotlarda ayrim ayol muhaddislar \u201ck\u00f6p safar qilgan\u201d sifatida tilga olinadi. Ammo bu xulosalar klassik manbalarda batafsil ma\u02bclumot y\u00f6qligi sababli mubola\u011fa yoki not\u00f6\u011fri talqin b\u00f6li\u015fi ham mumkin.<\/span><\/p>\n

Xulosa qilib aytganda, Ayollarning rihla faoliyati davrlar b\u00f6yi\u00e7a \u00f6zgarib turgan va he\u00e7 qa\u00e7on erkaklarnikidek keng k\u00f6lamli b\u00f6lmagan. \u015eunga qaramay, ular hadis ilmini \u00f6rgani\u015f va tarqati\u015fda muhim rol \u00f6yna\u015fgan. Ayniqsa, Mamluklar davrida bu faoliyat sezilarli darajada ku\u00e7aygan.<\/span><\/p>\n

Rihladagi davriy \u00f6zgari\u015flar ayollarning hadis ilmiga q\u00f6\u015fgan hissasi bilan bo\u011fliqdir. Muhammad Akram Nadviyning ayol muhaddislarga ba\u011fi\u015flangan biografik asarida sahoba va tobein davrida ayollar soni yuqori b\u00f6lgani, keyin\u00e7alik kamaygani, VI asrda yana k\u00f6tarilib, IX asrda eng yuqori darajaga yetgani qayd etiladi. Bu ma\u02bclumotlar rihla haqidagi dalillar bilan uy\u011funla\u015fadi. Demak, ayollarning rihla faoliyati ularning hadis ilmiga q\u00f6\u015fgan hissasiga mos ravi\u015fda \u00f6sib-borgan.<\/span><\/p>\n

Asma Sayeed ham ayollarning hadis rivoyatidagi rolini keng \u00f6rganib, ikki marotaba pasayi\u015f davrini ta\u02bckidlaydi. Uning fikri\u00e7a, birin\u00e7i pasayi\u015f hijriy II asrda bo\u015flangan b\u00f6lib, sabab sifatida rihla an\u02bcanasining mustahkamlani\u015fini k\u00f6rsatadi. Hadis ilmida rihla muhaddisning asosiy \u015farti sifatida qaralganligi ayollarning bu sohaga kiri\u015figa t\u00f6sqinlik qilgan. Ayniqsa, II\/VIII asrdan V\/XI asrga\u00e7a rivoyatlarni yuzma-yuz oli\u015f zarurati saqlanib qolgan davrda, ayollarning mahramsiz safar qili\u015fi diniy va madaniy me\u02bcyorlar bilan \u00e7eklangani ularning ilmiy faolligiga salbiy ta\u02bcsir k\u00f6rsatgan [13, 104\u2013105].<\/span><\/p>\n

Demak, rihla an\u02bcanasining ku\u00e7ayi\u015fi ayollarning hadis ilmiga q\u00f6\u015fgan hissasini \u00e7eklagan. Bu jarayon mahramlik \u015fartlari, ijtimoiy \u00e7eklovlar va madaniy stereotiplar bilan bo\u011fliq b\u00f6lgan. Biroq keyingi davrlarda, ayniqsa Mamluklar davrida, ayollarning rihla faoliyati qayta jonlanib, ularning hadisdagi mavqeyini mustahkamladi. Bu \u00f6zgari\u015f ijtimoiy-madaniy \u015faroitlarning yum\u015fa\u015fi va oilaviy q\u00f6llab-quvvatla\u015f bilan izohlanadi.<\/span><\/p>\n

Mazkur tadqiqot \u015funi k\u00f6rsatdiki, rihla faoliyati hadis ilmining rivojida markaziy \u00f6rin tutgan, ayollar esa unda turli\u00e7a darajada qatna\u015fgan. Asosiy natijalar quyidagi\u00e7a:<\/span><\/p>\n

    \n
  1. Rihla an\u02bcanasi ilk davrlardan bo\u015flab hadis ilmining asosiy metodologik tamoyillaridan biri sifatida \u015fakllangan.<\/span><\/li>\n
  2. Ayollarning rihla faoliyatidagi i\u015ftiroki II\/VIII\u2013V\/XI asrlarda keskin kamaygan, bu ularning hadis ilmiga q\u00f6\u015fgan hissasini \u00e7eklagan.<\/span><\/li>\n
  3. Ayollarning mahramsiz safar qili\u015fi fiqhiy jihatdan man etilgani pasayi\u015fning asosiy sabablaridan biri b\u00f6lgan.<\/span><\/li>\n
  4. Diniy \u00e7eklovlardan ta\u015fqari, madaniy stereotiplar, gender rollari va ijtimoiy qadriyatlar ham ayollarning rihlada faol i\u015ftirok eti\u015fini qiyinla\u015ftirgan.<\/span><\/li>\n
  5. Mamluklar davrida ayollarning rihla faoliyati qayta jonlanib, bu esa ularga hadis rivoyatidagi mavqeyini mustahkamla\u015f imkonini bergan.<\/span><\/li>\n<\/ol>\n

    Safarlari erkaklarnikidan kamroq b\u00f6lsa-da, ayollar mahalliy \u015faroitda ilmiy faoliyatni davom ettirgan, yozi\u015fmalar orqali ijozat olgan va ilmiy uzviylikni saqlab qolgan.<\/span><\/p>\n

    Xulosa va takliflar<\/strong>. <\/strong>Ayollarning rihla faoliyati tarixiy davrlar b\u00f6yi\u00e7a \u00f6zgarib turgan. Bu \u00f6zgari\u015flar ularning hadis ilmiga q\u00f6\u015fgan hissasi, ijtimoiy-madaniy \u015faroit va rihla an\u02bcanasining rivojlani\u015fi bilan \u00e7ambar\u00e7as bo\u011fliq. Asma Sayeedning tadqiqoti bu jarayonni \u00e7uqurroq tu\u015funi\u015fga yordam beradi: u ayollarning hadis ilmida faol i\u015ftirok etganini ham, ularga q\u00f6yilgan t\u00f6siqlarni ham k\u00f6rsatadi.<\/span><\/p>\n

    Rihla an\u02bcanasining ku\u00e7ayi\u015fi bilan ayollarning hadis sohasida orqada qolgani haqidagi fikr bahsli. \u00c7unki Pay\u011fambar (s.a.v.) davrida ijtimoiy va ta\u02bclimiy hayotda faol b\u00f6lgan ayollar keyingi davrlarda xuddi \u015fu darajada davom eti\u015fi qiyin edi. Tarixiy jarayonda diniy, ijtimoiy va siyosiy sabablar tufayli ayollar ilmiy hayotdan \u00e7ekini\u015fga majbur b\u00f6lgan. Rihlaga i\u015ftirok masalasida asosiy t\u00f6siqlardan biri fiqhiy qarorlar b\u00f6lib, ular ayollarning mahramsiz safarini \u00e7eklagan. Ba\u02bczi hadislar buni mutlaqo taqiqlagan b\u00f6lsa, bo\u015fqalari masofa va muddat bilan \u00e7egaralagan.<\/span><\/p>\n

    \u015euni inobatga oli\u015f kerakki, \u00f6\u015fa davrlarda safar erkaklar u\u00e7un ham xavfli va ma\u015faqqatli b\u00f6lgan. \u015eu sababli, ayollar u\u00e7un mahramsiz safar masalasi k\u00f6proq fiqh doirasida muhokama qilingan, keng amaliyotga aylanmagan. Bu holat, tabiiyki, ayollarning rihla faoliyatini \u00e7eklagan. Safarlar k\u00f6paygan davrlarda ham k\u00f6p\u00e7ilik ayollar oila a\u02bczolari bilan yoki hayotining keyingi yillarida rihla qilgan. Ayniqsa, Mamluklar davrida ijtimoiy hayotda faol b\u00f6lgan ayollar rihla sohasida ham eng yuqori darajaga \u00e7iqqan. Biroq bu davrda ham asosiy omil oila yordami b\u00f6lib qolgan.<\/span><\/p>\n

    \u015eunday qilib, transport va texnologiya rivojlanmagan davrlarda safarning xavfliligi, diniy qoidalar va ijtimoiy me\u02bcyorlar ayollarning rihla faoliyatini \u00e7eklagan. \u015eu sababli, ular k\u00f6proq mahalliy ilmiy markazlar bilan kifoyalangan va bo\u015fqa joylardagi olimlardan yozi\u015fma orqali ijozat olgan. Bu usul safarning qiyin\u00e7iliklaridan qo\u00e7i\u015f imkonini bergan va ilmiy faoliyatini davom ettiri\u015fga yordam qilgan. Qolaversa, ayollarning rihla qilmagani klassik manbalarda kam\u00e7ilik sifatida k\u00f6rsatilmagan, erkaklarda esa \u201cfaqat rihla qilmadi\u201d kabi qaydlar u\u00e7raydi. Bu holat rihlaning ayollar u\u00e7un majburiy bosqi\u00e7 sifatida qaralmaganini k\u00f6rsatadi.<\/span><\/p>\n

    Tadqiqot natijalari \u015funi k\u00f6rsatadiki, ayollarning hadis ilmiga q\u00f6\u015fgan hissasi faqat rihla faoliyati bilan \u00e7eklanmagan. Ular ilm oli\u015f va rivoyat qili\u015fning bo\u015fqa \u015fakllari orqali ham muhim rol \u00f6ynagan. Rihladagi i\u015ftiroki \u00e7eklangan b\u00f6lsa-da, bu ularning ilmiy samaradorligini susaytirmagan. \u015euningdek, hadis ilmidagi rihla an\u02bcanasini erkaklar va ayollar i\u015ftiroki nuqtai nazaridan k\u00f6rib \u00e7iqi\u015f, gender asosidagi ilmiy mezonlarni qayta bahola\u015f zarurligini k\u00f6rsatadi.<\/span><\/p>\n

    Tavsiyalar:<\/strong><\/span><\/p>\n

      \n
    1. Ayollar rihlasining fiqhiy, ijtimoiy va madaniy kontekstlarda \u00e7uqur \u00f6rganili\u015fi lozim.<\/span><\/li>\n
    2. Ayollar rihlasining \u00e7eklangani diniy taqiqlarni mutlaq qoidalar emas, balki \u00f6z davrining \u015fart-\u015faroitlariga bo\u011fliq qarorlar sifatida talqin qili\u015fni taqozo etadi.<\/span><\/li>\n
    3. Zamonaviy \u015faroitda ayollarning xalqaro ilmiy safarlarda faol i\u015ftirokini q\u00f6llab-quvvatla\u015f, tarixiy adolatni tikla\u015f va ilmiy taraqqiyotda gender muvozanatini saqla\u015fga xizmat qiladi.<\/span><\/li>\n
    4. Biografik tadqiqotlarda ayol muhaddislar tarmo\u011fi va uzviyligi ilmiy merosni t\u00f6liq bahola\u015f u\u00e7un alohida metodologik y\u00f6nali\u015f sifatida e\u02bctiborga olini\u015fi lozim.<\/span><\/li>\n<\/ol>\n

      Hadis ilmidagi metodologik mezonlarni zamonaviy gender tadqiqotlari bilan uy\u011funla\u015ftiri\u015f islomiy ilmiy merosni inklyuziv yonda\u015fuv asosida boyiti\u015fga yordam beradi.<\/span>\u00a0<\/strong><\/span><\/p>\n

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        Hayriye Bet\u00fcl \u00d6zcan. \u201cMeml\u00fckler D\u00f6nemi\u02bcnde Han\u0131mlar ve Seh\u00e2v\u00ee\u2019nin Han\u0131m Hocalar\u0131\u201d, IV. T\u00fcrkiye Lisans\u00fcst\u00fc \u00c7al\u0131\u015fmalar Kongresi (2015).<\/span><\/div>\n<\/li>\n
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        Mehmet Eren. \u201cKad\u0131nlar\u0131n Hadis \u0130lmine Katk\u0131lar\u0131\u201d, Ankara \u00dcniversitesi \u0130lahiyat Fak\u00fcltesi Dergisi 44\/1 (2003): 102\u2013103.<\/span><\/div>\n<\/li>\n
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        Muhammet Y\u0131lmaz. \u0130bn Hacer\u02bcin Hocalar\u0131 Ba\u011flam\u0131nda Kad\u0131n Hadis\u00e7iler. \u2013 Ankara: Ara\u015ft\u0131rma Yay\u0131nlar\u0131, 2008, \u2013 64\u201365.<\/span><\/div>\n<\/li>\n
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        Sayeed, Asma. Women and the Transmission of Religious Knowledge in Islam. \u2013 New York: Cambridge University Press, 2013. \u2013 P.104-105.<\/span><\/div>\n<\/li>\n
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        S\u0131dd\u00eek\u00ee, Muhammed Z\u00fcbeyr. Hadis Edebiyat\u0131 Tarihi. \u2013 \u0130stanbul: \u0130rfan Yay\u0131nevi, 1966.<\/span><\/div>\n<\/li>\n
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        Muxriddin J\u00d6RAYEV,<\/span><\/strong><\/div>\n
        Denov tadbirkorlik va pedagogika instituti katta \u00f6qituv\u00e7isi<\/span><\/strong><\/div>\n
        \u201cImom Buxoriy saboqlari\u201d jurnali 2025-yil 3-sonidan olindi.<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

        Kiri\u015f: Islom tarixida ayollar bo\u015fidan bo\u015flab ta\u02bclim jarayonida i\u015ftirok etgan. Ilm oli\u015f \u2013 iymon va ibodat bilan birga \u2013 har bir musulmon u\u00e7un diniy majburiyat b\u00f6lib, u ijtimoiy hayotning bar\u00e7a sohalarini, hatto oxiratni ham qamrab olgan. \u015eu sababli, ta\u02bclim umumiy jarayon b\u00f6lib, he\u00e7 kim \u00e7etda qolmagan. Pay\u011fambar (s.a.v.)ning s\u00f6zlari va amallari ayollar tomonidan ham kuzatilgan, …<\/p>\n","protected":false},"author":1,"featured_media":54050,"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\/54049"}],"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=54049"}],"version-history":[{"count":1,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/54049\/revisions"}],"predecessor-version":[{"id":54051,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/54049\/revisions\/54051"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/54050"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=54049"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=54049"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=54049"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}