Ko'p baxslashuvdan qaytarish.

[glamour]

Assalamu aleykum

Ilmda ko'p baxslashish janjal va adovatga, ulamolar haqida yomon gumonga borish, ularni ayblash, nohaq tuxmat qilish va shu kabi harom ishlarga olib boradi. Shunig uchun Rasululloh (sav) chiroyli tarzda kechmaydigan munozaradan qaytarganlar. Rasululloh (sav) aytadilar: "Bir qavm hidoyat topgach, (foydasiz) munozaraga kirishsa, adashadi" (Termiziy, 3250)

Salaflarimizdan biri aytgan ekan: "Allah taolo bir bandaga yaxshilikni xohlasa, unga amal eshigini ochib, munozara eshigini yopob qo'yadi. Agar Allah bir bandaga yomonlikni iroda qilsa, unga amal eshigini yopib munozara eshigini yopib qo'yadi". ("Fazlu ilmis-salaf 'alal-halaf")

Molik (r.h.) aytadilar: "Ilmda tortishuv qalbni qotiradi va boshqalarni kamsitishga olib keladi."

Hasan Basriy tortishayotgan qavm soz'larini eshitib qolib, shunday deydilar: "Anavi qavm ibodatdan zerikibdi, so'z ularga yengil bo'libdi, taqvolari kamayib, gapga berilibdilar." ("Fazlu ilmis-salafd")

Imom Ibn Rajab Hambaliy (r.h.) aytadilar: "Hozir odamlarning ko'pchiligi mana shu illatga, ya'ni ilmda ko'p baxsu- munozara qilishga giriftor bo'lganlar. Ular kim ko'p gapirib, diniy masalalarda ko'p munozara qilsa, uni boshqalardan ko'ra olimroq deb o'ylaydilar. Bu haqiqiy joxillikdir. Chunki ilm ko'p gapirish yoki ko'p hadis yod olish emas, balki u qalbga tashlanadigan nur bo'lib, banda uning yordamida haqni anglaydi va haq bilan noxaqni ajratadi." (Yuqorida ko'rsatilgan manbadan.)

Imom Abu Bakr Ojuriy (r.h.) ilmda tortishish va ko'p munozara qilishdan ogohlantirgach, bunday deydilar: "Agarda biror kishiga ilmiy masala tushunarsiz bo'lib qolsa, nima qilishi kerak?" deb so'ralsa. Bunday jovob beriladi: "Maqsadi tushunmagan ilmini o'rganish bo'lsa, taqvodor, ilmiga amal qiluvchi olimning oldiga borsin, va odobli talaba sifatida munozara qilsin, shuningdek u olimga: "Men haqni aniqlash maqsadida munozara qilayappman" deb aytsin. So'ngra insof bilan adolatli munozara qilsin. ("Ahlaqul Ulamo")

Imom Shofeiy (r.h) aytadilar: "Agar birov bilan munozara qilgan bo'lsam, uning to'g'ri yo'lini topib, haqqa muvaffaq etilishini, hamda Allahning hifsi-himoyasida bo'lishini hohladim. Agar birov bilan munozara qilgan bo'lsam, Allah haqni mening tilimdan bayon etadimi yoki uning tilidanmi parvo qilmadim. " (Al faqih va Al muttafaqih)

Imom Ibn Javziy ulamo va talabalarni munozarali masalalarda shaytoning vasvasa qilishidan ogoxlantirib, bunday deydilar: "Ulardan biri haqiqat raqib tomonida ekanini bilib turib ham so'zidan qaytmaydi, raqibi haqida: "u qanday haq bo'lib chiqadiya"deb siqiladi. Ko'pincha raqibi haq ekanini bila turib, raddiya berishga harakat qiladi. Bu eng qabih ishdir. ASlida munozara qilishdan maqsad haqiqatni aniqlash edi. Imom Shofeiy aytganlar: "Biron kishi bilan munozara qilganimda, u hujjatni inkor etsa, mening nazdimda obro' etibori qolmasdi. Agar hujjatni qabul etsa izzat-ikrom qilar edim." ("Talbisi iblis" kitobidan.)

[Akhee-Abdullah]

Assalamu aleykum

Ilmda ko'p baxslashish janjal va adovatga, ulamolar haqida yomon gumonga borish, ularni ayblash, nohaq tuxmat qilish va shu kabi harom ishlarga olib boradi. Shunig uchun Rasululloh (sav) chiroyli tarzda kechmaydigan munozaradan qaytarganlar. Rasululloh (sav) aytadilar: "Bir qavm hidoyat topgach, (foydasiz) munozaraga kirishsa, adashadi" (Termiziy, 3250)

Salaflarimizdan biri aytgan ekan: "Allah taolo bir bandaga yaxshilikni xohlasa, unga amal eshigini ochib, munozara eshigini yopob qo'yadi. Agar Allah bir bandaga yomonlikni iroda qilsa, unga amal eshigini yopib munozara eshigini yopib qo'yadi". ("Fazlu ilmis-salaf 'alal-halaf")

Molik (r.h.) aytadilar: "Ilmda tortishuv qalbni qotiradi va boshqalarni kamsitishga olib keladi."

Hasan Basriy tortishayotgan qavm soz'larini eshitib qolib, shunday deydilar: "Anavi qavm ibodatdan zerikibdi, so'z ularga yengil bo'libdi, taqvolari kamayib, gapga berilibdilar." ("Fazlu ilmis-salafd")

Imom Ibn Rajab Hambaliy (r.h.) aytadilar: "Hozir odamlarning ko'pchiligi mana shu illatga, ya'ni ilmda ko'p baxsu- munozara qilishga giriftor bo'lganlar. Ular kim ko'p gapirib, diniy masalalarda ko'p munozara qilsa, uni boshqalardan ko'ra olimroq deb o'ylaydilar. Bu haqiqiy joxillikdir. Chunki ilm ko'p gapirish yoki ko'p hadis yod olish emas, balki u qalbga tashlanadigan nur bo'lib, banda uning yordamida haqni anglaydi va haq bilan noxaqni ajratadi." (Yuqorida ko'rsatilgan manbadan.)

Imom Abu Bakr Ojuriy (r.h.) ilmda tortishish va ko'p munozara qilishdan ogohlantirgach, bunday deydilar: "Agarda biror kishiga ilmiy masala tushunarsiz bo'lib qolsa, nima qilishi kerak?" deb so'ralsa. Bunday jovob beriladi: "Maqsadi tushunmagan ilmini o'rganish bo'lsa, taqvodor, ilmiga amal qiluvchi olimning oldiga borsin, va odobli talaba sifatida munozara qilsin, shuningdek u olimga: "Men haqni aniqlash maqsadida munozara qilayappman" deb aytsin. So'ngra insof bilan adolatli munozara qilsin. ("Ahlaqul Ulamo")

Imom Shofeiy (r.h) aytadilar: "Agar birov bilan munozara qilgan bo'lsam, uning to'g'ri yo'lini topib, haqqa muvaffaq etilishini, hamda Allahning hifsi-himoyasida bo'lishini hohladim. Agar birov bilan munozara qilgan bo'lsam, Allah haqni mening tilimdan bayon etadimi yoki uning tilidanmi parvo qilmadim. " (Al faqih va Al muttafaqih)

Imom Ibn Javziy ulamo va talabalarni munozarali masalalarda shaytoning vasvasa qilishidan ogoxlantirib, bunday deydilar: "Ulardan biri haqiqat raqib tomonida ekanini bilib turib ham so'zidan qaytmaydi, raqibi haqida: "u qanday haq bo'lib chiqadiya"deb siqiladi. Ko'pincha raqibi haq ekanini bila turib, raddiya berishga harakat qiladi. Bu eng qabih ishdir. ASlida munozara qilishdan maqsad haqiqatni aniqlash edi. Imom Shofeiy aytganlar: "Biron kishi bilan munozara qilganimda, u hujjatni inkor etsa, mening nazdimda obro' etibori qolmasdi. Agar hujjatni qabul etsa izzat-ikrom qilar edim." ("Talbisi iblis" kitobidan.)


Assalam alaikum wa rahmatullah,

Brodar, juda chiroyli nasihat ekan. Alloh mukofotlasin.

[Iqbol]

Assalamu aleykum

Ilmda ko'p baxslashish janjal va adovatga, ulamolar haqida yomon gumonga borish, ularni ayblash, nohaq tuxmat qilish va shu kabi harom ishlarga olib boradi. Shunig uchun Rasululloh (sav) chiroyli tarzda kechmaydigan munozaradan qaytarganlar. Rasululloh (sav) aytadilar: "Bir qavm hidoyat topgach, (foydasiz) munozaraga kirishsa, adashadi" (Termiziy, 3250)

Salaflarimizdan biri aytgan ekan: "Allah taolo bir bandaga yaxshilikni xohlasa, unga amal eshigini ochib, munozara eshigini yopob qo'yadi. Agar Allah bir bandaga yomonlikni iroda qilsa, unga amal eshigini yopib munozara eshigini yopib qo'yadi". ("Fazlu ilmis-salaf 'alal-halaf")

Molik (r.h.) aytadilar: "Ilmda tortishuv qalbni qotiradi va boshqalarni kamsitishga olib keladi."

Hasan Basriy tortishayotgan qavm soz'larini eshitib qolib, shunday deydilar: "Anavi qavm ibodatdan zerikibdi, so'z ularga yengil bo'libdi, taqvolari kamayib, gapga berilibdilar." ("Fazlu ilmis-salafd")

Imom Ibn Rajab Hambaliy (r.h.) aytadilar: "Hozir odamlarning ko'pchiligi mana shu illatga, ya'ni ilmda ko'p baxsu- munozara qilishga giriftor bo'lganlar. Ular kim ko'p gapirib, diniy masalalarda ko'p munozara qilsa, uni boshqalardan ko'ra olimroq deb o'ylaydilar. Bu haqiqiy joxillikdir. Chunki ilm ko'p gapirish yoki ko'p hadis yod olish emas, balki u qalbga tashlanadigan nur bo'lib, banda uning yordamida haqni anglaydi va haq bilan noxaqni ajratadi." (Yuqorida ko'rsatilgan manbadan.)

Imom Abu Bakr Ojuriy (r.h.) ilmda tortishish va ko'p munozara qilishdan ogohlantirgach, bunday deydilar: "Agarda biror kishiga ilmiy masala tushunarsiz bo'lib qolsa, nima qilishi kerak?" deb so'ralsa. Bunday jovob beriladi: "Maqsadi tushunmagan ilmini o'rganish bo'lsa, taqvodor, ilmiga amal qiluvchi olimning oldiga borsin, va odobli talaba sifatida munozara qilsin, shuningdek u olimga: "Men haqni aniqlash maqsadida munozara qilayappman" deb aytsin. So'ngra insof bilan adolatli munozara qilsin. ("Ahlaqul Ulamo")

Imom Shofeiy (r.h) aytadilar: "Agar birov bilan munozara qilgan bo'lsam, uning to'g'ri yo'lini topib, haqqa muvaffaq etilishini, hamda Allahning hifsi-himoyasida bo'lishini hohladim. Agar birov bilan munozara qilgan bo'lsam, Allah haqni mening tilimdan bayon etadimi yoki uning tilidanmi parvo qilmadim. " (Al faqih va Al muttafaqih)

Imom Ibn Javziy ulamo va talabalarni munozarali masalalarda shaytoning vasvasa qilishidan ogoxlantirib, bunday deydilar: "Ulardan biri haqiqat raqib tomonida ekanini bilib turib ham so'zidan qaytmaydi, raqibi haqida: "u qanday haq bo'lib chiqadiya"deb siqiladi. Ko'pincha raqibi haq ekanini bila turib, raddiya berishga harakat qiladi. Bu eng qabih ishdir. ASlida munozara qilishdan maqsad haqiqatni aniqlash edi. Imom Shofeiy aytganlar: "Biron kishi bilan munozara qilganimda, u hujjatni inkor etsa, mening nazdimda obro' etibori qolmasdi. Agar hujjatni qabul etsa izzat-ikrom qilar edim." ("Talbisi iblis" kitobidan.)
Ilmda tortishilmasa, yana qayerda tortishiladi? :rolleyes: :rolleyes: :rolleyes:

[Abdug'ofur]

Salaflarimizdan biri aytgan ekan: "Allah taolo bir bandaga yaxshilikni xohlasa, unga amal eshigini ochib, munozara eshigini yopob qo'yadi. Agar Allah bir bandaga yomonlikni iroda qilsa, unga amal eshigini yopib munozara eshigini yopib qo'yadi". ("Fazlu ilmis-salaf 'alal-halaf")

Yuqoridagi iqtibosda biroz xato ketibdi, shekilli.

[Han]

har holda bu yerda ko'zda tutilgan narsa munoqasha bo'lsa kerak munozara emas...
ikkalasi farqli...

[VatanparvaR]

Ilmda tortishilmasa, yana qayerda tortishiladi? :rolleyes: :rolleyes: :rolleyes:

Bu erda manimcha, ilm deganda, diniy ilm ko'zda tutilgan. Agar shunday bo'lsa bu to'g'ri. Tortishgandan foyda yok, baribir o'zgartira olmaysiz :)

[Iqbol]

Bu erda manimcha, ilm deganda, diniy ilm ko'zda tutilgan. Agar shunday bo'lsa bu to'g'ri. Tortishgandan foyda yok, baribir o'zgartira olmaysiz :)

Nimaga unaqa deysiz? Diniy ilmlar ham qisman olimlar tomonidan ishlap chiqariladi ( une partie de la connaissance religieuse est surement du fait des hommes, pas seulement du seul fait ni du Coran ni des Hadiths) va demak yangilanip tursa bo'ladi. Agar yanglishgan bo'lsam tushuntibering, iltimos.

[VatanparvaR]

Nimaga unaqa deysiz? Diniy ilmlar ham qisman olimlar tomonidan ishlap chiqariladi ( une partie de la connaissance religieuse est surement du fait des hommes, pas seulement du seul fait ni du Coran ni des Hadiths) va demak yangilanip tursa bo'ladi. Agar yanglishgan bo'lsam tushuntibering, iltimos.

Man o'zgartira olmaysiz deganimda, Islom dinini ko'zda tutgan edim. Agar o'zgartirsangiz, unda boshqa dindan farqi qolmaydida :) . Yana bilmadim, Shokirbekdan so'rab ko'rish kerak.

Balkim, o'zgartirish kerakdir, kim bilsin :rolleyes:

[Iqbol]

Man o'zgartira olmaysiz deganimda, Islom dinini ko'zda tutgan edim. Agar o'zgartirsangiz, unda boshqa dindan farqi qolmaydida :) . Yana bilmadim, Shokirbekdan so'rab ko'rish kerak.

Balkim, o'zgartirish kerakdir, kim bilsin :rolleyes:

Shokirbek akani fikrlarini bilsak qiziq bo'lardi shu mavzuda, rostdan ham.

[IT teacher]

Dinda bahs munozara bolmasligi togri fikr, bahs-munozara degani debat yoki discussion deb tushunyapman. Lekin fikr almashish bolishi kerak, yani bahslashish emas aynan fikrlashish.

Dunyoviy ilmga kelsak bahs va munozara bolishi kerak. Bahs va munozarasiz ilm sayqallashmaydi. Ayitishadiku bitta boshdan ikkitasi yaxshi deb, boshlar juda kop bolsa ham bomiydi, tortishaverib bitta fikrga kela olishmaydi.

[Iqbol]

Dinda bahs munozara bolmasligi togri fikr, bahs-munozara degani debat yoki discussion deb tushunyapman. Lekin fikr almashish bolishi kerak, yani bahslashish emas aynan fikrlashish.

Dunyoviy ilmga kelsak bahs va munozara bolishi kerak. Bahs va munozarasiz ilm sayqallashmaydi. Ayitishadiku bitta boshdan ikkitasi yaxshi deb, boshlar juda kop bolsa ham bomiydi, tortishaverib bitta fikrga kela olishmaydi.
Nimaga endi dunyoviy ilm tortishish va izlanish bilan rivojlanadida, diniy ilm o'zidan o'zi rivojlanip qoladi.

Mana bu iqtibos haqida nima dep o'ylaysiz, ko'rinip turiptiki Abu Hanifa hazratlari munozaraga katta ahamiyat berganlar. Men adashmayotgan bo'lsam diniy ilm deganda aslida ko'pchilik Abu Hanifa hazratlari kabi buyuk olim imomlarimiz sistematizasiya qilip ketgan talimotlarni nazarda tutishadi:


Private Council and Codification of Islamic Law.
Abu Hanifah's greatest work which won him lasting eminence in the history of Islam was that he filled, on his own initiative, the vast gap caused in the Islamic legal system by the discontinuance of the s_hura (the Consultative Council) after the "Right*guided" Caliphate. We have already alluded to the consequences that followed this ill-happening. The loss resulting from this state of affairs lasting over a century was a matter of grave concern to every thinking person. The State had extended its boundaries from Spain to Sind, taking in its fold scores of peoples with various cultures, customs, rites, and habits of their own. Facing it at home were problems relating to finance, commerce, agriculture, industry, marital relations, and the rest. There were civil and criminal cases to decide and ever-new constitutional, legal, and procedural problems to solve. Abroad, the relations of this large State with the other States of the world, and issues like war, peace, diplomatic relations, foreign trade, communications (by land and sea), customs, etc., demanded urgent attention. As the Muslims were a people with a distinct ideology, and claimed to guide themselves by principles and law of their own, it was necessary for them to solve their problems in the light of that ideology and those laws and principles. But the institution of s_kdra having been discontinued there was no other properly established body or institution in which the trusted scholars, jurists, and lawyers of the community should meet to deliberate and devise such an authentic solution of every out*standing legal issue, as should be recognized as the accredited and uniform law of the land throughout the State. Thus, Islam was faced with a mighty challenge and there was no machinery to meet it.
The loss was being felt all round, from the Caliph to the governors and judges. It was not easy for every judge, lawyer, or head of a department to decide the innumerable problems that rose every day, there and then, on the strength of his own knowledge or by dint of his own understanding. Not only that; such individual decisions also conflicted with one another and created confusion. But a body whose verdict carried authority could be established only by the Government which, unluckily, lay in the hands of such people as knew for certain that they enjoyed no esteem or confidence with the public, nor were they prepared to face, nay even endure, the learned, who, they feared, would confront them with things they would not like. They also knew that laws enacted under their patronage could never be accepted as parts of the Law of Islam. Ibn al-Muqaffa' proposed to Mansnr that in order to stop this gap he should convene a council of the learned lawyers of all schools of thought who should sit together and express their opinions on the various problems in hand. After hearing these opinions the Caliph himself should pronounce his decision in every case and that decision should be adopted as law. But Mansur knew his own position too well to make this mistake. His decisions could not equal decisions of abn Bakr and 'Umar. They could at best have lasted with his life. Even then he doubted whether lie would find anyone in the whole realm who would respect and willingly follow a law enacted by him. He could make a secular law all right, but he could not make a law which would become incorporated in the Islamic juridical code.
In these circumstances it struck abu Hanifah to try an entirely new path to redeem the loss, and this was to institute a private legislative body, on his own initiative, independent of the Government. Only a far-sighted person like him could think of such a plan. And only he could dare the adventure who trusted his own resources, character, and moral prestige well enough to be sure that the laws passed by a body raised under his auspices would enforce themselves by dint of their excellence in sufficiency, precision, adaptability, and the moral influence of their devisers, even without any political sanction behind them, and that they would be adopted by the people of their own ac*cord, and recognized by the different governments of their own free-will. Abu Hanifah was no seer of the hidden future to perceive the results which his effort produced within half a century of his departure, but he knew himself and his colleagues well enough. He knew the collective temperament of his community and had an eye on the circumstances of the day. With the perfect eye of a man of sharp intelligence and foresight he gauged that he could fill the yawning gap with his private endeavour if he would, and that surely it would be filled satisfactorily.
.

[Iqbol]

davomi... :

Abu Hanifah's own pupils, trained under his care and guidance in his college of law for years in deliberating over legal questions, looking into them in the proper scientific spirit, and arriving at conclusions with arguments, formed the members of this council. Almost all of them had learnt the Qur'an, literature, history, and Sirah (biography of the Prophet) not only from abu Hanifah but also from many other learned scholars of the day. Many of them had specialized in certain branches. Some had made a name in the field of "arguing conclusions by analogy," others for incomparable knowledge of the Prophet's traditions and precedents set by the Companions, judges, and Caliphs of old. Others yet had a reputation for interpreting the Qur'an or for being skilled in a particular branch of Law or in grammar or Sirah. Abu Hanifah himself once described them saying: "These are thirty-six men of whom twenty-eight are fit to be judges, six to pronounce legal verdicts, and two good enough to teach judges and jurists."81
The procedure of work adopted in this council as reported by the authentic chroniclers of abu Hanifah should be described in their own words. Al-Muwaffaq bin Ahmad al-Makki (d. 568/1172) writes: "Abu Hanifah framed his legal system with the consultations of his learned pupils. His passion to do all that he could for the sake of his religion, and his love of God, the Prophet, and the believers did not allow him to undertake this work by himself to the disregard of his pupil colleagues. He put every problem before them, threw light on its various aspects, carefully heard all that each one of them had to say on it, and put forth his own point of view for their consideration. These deliberations and discussions were so exhaustive that some questions took a month or even more to decide. At last when unanimity was achieved abu Yasuf recorded it in the fundamental compilations of Hanafi Law."
This council recorded decisions on about 83,000 legal issues. These embraced not only those questions with which the public or the State was currently or had formerly been confronted but also others that might arise in future. Possibilities were conceived and discussed freely to ensure that if ever they turned into actualities there should be laws ready to meet them. They related to almost all branches of law, internal (covered under the term al-siyar),61 constitutional, civil, criminal, of evidence, of procedure, laws governing different aspects of economic life, marriage, divorce, and inheritance, personal, and those dealing with worship. We can find all these subject-heads among the contents of books compiled by abu Yasuf and later by Muh}ammad bin Hasan al-Shaibani from the material provided by the deliberations of this "legislative council."

This regular codification of law soon deprived individuals of the confidence which they enjoyed in its absence in their efforts at law-making. The opinions and verdicts of scattered individuals, be they doctors or judges of repute, could not carry weight before the wholesomely judicious and precise decisions arrived at in a council of legists presided over and guided by a man of abu Hanifah's foresight and calibre, after thorough sifting of the Qur'anic injunc*tions and the Prophet's Tradition and keeping in view the precedents and the verdicts of the scholars of old, drawn as they were with thoughtful and steady labour, bearing in mind the principles of ijtihdd (deducing conclusions with thorough discretion) in the light of the Shari'ah, embracing all aspects of life, and able to meet all exigencies. Therefore, as soon as it came to light, the common people, the rulers, the ;judges, all felt forced to turn to it. It answered the demand of the day. As a matter of fact, it was the long-awaited help which everybody had been seeking. The famous legist Yalya bin Adam (d. 203/ 818) tells us that the opinions of other jurists paled into insignificance before those of abu Hanifah; his ideas spread everywhere; the judges, rulers, and officers of every place decided their cases in accordance with his law; in short, everything went according to it.°8 By the time of al-Mamfin (198-218/813-833) it had acquired such popularity that one day the Premier Fadi bin Sahl was advised by a jurist who was hostile to abu Hanifah, to issue orders to stop the use of abu Hanifah's code. Fad] invited the wise and prudent men to advise him on this. They told him not to take this step for it would not succeed. On the other hand, the whole country, they said, would turn against the Government, adding that the man who had given him that counsel was surely a fool. The Premier agreed with them, saying that he himself did not see any wisdom in that course, nor was the Caliph likely to agree to it.89
Thus came about this historical reality that a system of law devised by a private legislative council became the law of countries and empires on the strength of its merits and the moral prestige of those who framed it. It had also another important consequence in that it opened up for Muslim thinkers new lines for the codification of Islamic Law. The chief legal systems devised later may have differed from it in their methods of deduction and in their results, but they were all inspired by and based on this model

[Iqbol]

Dinda bahs munozara bolmasligi togri fikr, bahs-munozara degani debat yoki discussion deb tushunyapman. Lekin fikr almashish bolishi kerak, yani bahslashish emas aynan fikrlashish.

Dunyoviy ilmga kelsak bahs va munozara bolishi kerak. Bahs va munozarasiz ilm sayqallashmaydi. Ayitishadiku bitta boshdan ikkitasi yaxshi deb, boshlar juda kop bolsa ham bomiydi, tortishaverib bitta fikrga kela olishmaydi.
agar etibor qilgan bo'lsangiz Abu HAnifa hazratlari o'z shogirdlari bilan ( ikkita uchta emas, undan ham ko'proq boshlar bilan) kerak bo'lsa bir oy tortiship shar'iy fatwolar ustida bir qarorga kelishgan ekan. Nimaga endi biz bitta domla qur'ondan ikkita oyat, hadistan uchta hadis keltirip fatwo bersa indamasdan bo'pti shunaqa ekan, bu diniy ilm dep xo'p deyip qo'yishimiz kerak. Nimaga o'sha diniy olimlar Movarounnahr'ning asrlar davomida inqirozga botip ketishiga yoki befarq qaradilar yoki qo'llaridan hech narsa kelaolmadi?

[glamour]

[QUOTE=Abdugafur;595831]Yuqoridagi iqtibosda biroz xato ketibdi, shekilli.[/QUOTE

Salaflarimizdan biri aytgan ekan: "Allah taolo bir bandaga yaxshilikni xohlasa, unga amal eshigini ochib, munozara eshigini yopob qo'yadi. Agar Allah bir bandaga yomonlikni iroda qilsa, unga amal eshigini yopib munozara eshigini
ochib qo'yadi". ("Fazlu ilmis-salaf 'alal-halaf")

Allah kechirsin

Akhi Abdugafur rahmat, Allah rozi bo'lsin

[glamour]

agar etibor qilgan bo'lsangiz Abu HAnifa hazratlari o'z shogirdlari bilan ( ikkita uchta emas, undan ham ko'proq boshlar bilan) kerak bo'lsa bir oy tortiship shar'iy fatwolar ustida bir qarorga kelishgan ekan. Nimaga endi biz bitta domla qur'ondan ikkita oyat, hadistan uchta hadis keltirip fatwo bersa indamasdan bo'pti shunaqa ekan, bu diniy ilm dep xo'p deyip qo'yishimiz kerak. Nimaga o'sha diniy olimlar Movarounnahr'ning asrlar davomida inqirozga botip ketishiga yoki befarq qaradilar yoki qo'llaridan hech narsa kelaolmadi?


So'rash ilmning kalitidir. Ko'pincha talaba mushlkul masalalar qarshisida javob topolmay ikkilanib qoladi. Bunday holatlarda ulamolar huzuriga borib, odob bilan, o'zini past olib, haqni topish maqsadida, ulardan masalani so'rash kerak.

"Agar bilmaydigan bo'lsangizlar ahli ilmlardan so'ranglar." (Nahl,43).

Abdulloh Ibn Abbos (r.a.) rivoyat qiladilar: "Safarda bir kishining boshi yorildi. So'ng extilom bo'lib qoldi. Hamrohlari: "Sening tayammum qilishingga ruhsat bera olmaymiz", dedilar. U g'usl qilgan edi, o'lib qoldi. Voqea Rasululloh (sav)ga habar berilganida: "Uni o'ldirib qo'yishibdiku, Allah ularni o'ldirsin. Bilmasalar so'ramaydilarmi, zero joxillikning davosi sor'ashdir", dedilar". ("Abu Dovud, 336")

Oisha (r.a.) aytadilar: "Ansoriy ayollarni Allah rahmatiga olsin. Hayo ularni din ishlarini so'rashdan to'smas edi". (Buxoriy,1/41).

Abdulloh Ibn Mas'ud (r.a) aytadilar: "Ilmning ziyoda bo'lishi taxsil bilan, ilmni idrok qilish (tushunish) so'rash bilan bo'lur". ("Jome'u bayonil-ilm "kitobidan)

Ibn Abbosdan so'radilar: "Ilmni qanday egalladingis?" "So'rovchi til va aqilli qalb bilan", deb javob berdilar. (Ta'limul muta'allim)

Ibn Shixob aytadilar: "Ilm hazinadir. Uning kalitlari esa so'rashdir." ("Jo'meul bayonil-ilm" kitobidan)

[glamour]

Savol ilmning kalitidir. Lekin o'z qadrini biladigan va ulamolarni hurmat qiladigan qiladigan talaba, so'rash odobiga ham rioya qilishi kerak. U faqat ilm talabida va haqni istab, savol so'rashi kerak. Bazida ulamolarga savol yog'dirayotgan shunday kishilarni ko'rasizki, ularning maqsadi tog'ri yo'lni topish emas, balki ulamolarni mot qilish, oyog'idan chalish, kamchiligini fosh etish va odamlar o'rtasida obro'sizlanmtirish bo'ladi.

Ulug'larimiz bunday kimsalarni tinglab o'tirish va savollariga javob berishdan qaytarganlar. Chunki ular javobga arzimaydigan axmmoq kimsalardir.

Imom G'azzoliy aytadilar: "Kimga kim hasad qilib va ko'rolmaganidan savol bersa, unga qanchalik chiroyli fasohatli va aniq javob bersangiz ham, uning ko'ra olmasligi, adovati va hasadi ziyoda bo'laveradi. Yaxshisi unga javob bermaslik, undan yuz o'girib o'z yog'ida qo'virilganga tashlab qo'yish kerak. Allah taolo aytadi: "Bas, (ey, Muhammad alayhis salom) siz Bizning eslatmamizdan orqa o'girib ketgan va faqat dunyo hayotinigina istagan kimsalardan yuz o'giring!" (Van-najm, 29)". ("Ayyuhal-valad" kitobidan).

Imom Navaviy aytadilar: "Mot qilish va qiyin ahvolga solish maqsadida savol beradigan kishi javobga loyiq emas." ("Al-majmu'..." kitobidan).

Olimlar yoki talabalardan birining obro'sini to'kish uchun chigal masalalarni vosita qilib olish bilan shayton tuzog'iga ilinib qolishdan tolibi ilm juda extiyot bo'lishi kerak.

Shuning uchun salafi solihlar hayotda deyarli sodir bo'lmaydigan nodir masalalar husisida baxs yuritishni hoxlamas edilar. Sababi juda oddiy, ular munozara va baxsga berilib, haqdan toyilib ketishdan havfda bo'lar edilar.

Imom Ojuriy Horija ibn Zayd ibn Sobitdan rivoyat qiladilarki, agar u kishidan biron masala sor'alsa, "Bu hodisa ro'y berganmi" deb sor'ar edilar. Agar "Ro'y bermadi", deb aytishsa javob bermas, "Ha", deyishsa, javob berar edilar." ("Axlaqul-ulamo" kitobidan).

Imom Ojuriy boshqalarni hatosini topish va mulzam qilish uchun faqat bahs-munozarali masalalar bilan mashg'ul bo'lib qolishdan ogoxlantirib, salaf solihlarimiz bir-birlarining xatolarini topishga harakat qilmaganlari, balki ilmda xolis munozara qiluvchi, aqilli ulamo bo'lganlari, shuning uchun Allah ularning ilmini manfaatli qilganini bayon etganlar.

Doktor Anas Ahmad Korzun. ("Talabaning odobi" kitobidan).