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Islom Ensiklopediyasi Islom Ensiklopediyasi ISLOM ENSIKLOPEDIYASI Zuhriddin Husniddinov tahriri ostida Taqrizchi: akademik Ne’matulla Ibrohimov © «O’zbekiston milliy entsiklopediyasi» Davlat ilmiy nashriyoti, 2004 LOTIN ALIFBOSI A B D E F G H I J K L M N O P Q R S T U V X Y Z O’ G’ Sh Ch - A - ABBOSIYLAR - arab xalifalari sulolasi (750-1258), Muhammad (sav) ning amakilari Abbos avlodlari. Abu Muslim qo‘zg‘oloni natijasida hokimiyat tepasiga kelgan. Dastlabki poytaxti - Kufa sh. "Saffoh" ("Xunrez") laqabi bilan mashhur bo‘lgan Abul Abbos Abdulloh sulolaning birinchi xalifasi edi. Ikkinchi xalifa Saffohning ukasi Abu Ja’far Mansur (754-775) Bag‘dod sh.ga asos solib, poytaxtni shu yerga ko‘chirdi. A. hukmronligining dastlabki davrida mulkchilik munosabatlari o‘sib, savdo-sotiq rivojlandi. Bag‘dod Sharqning yirik savdo markaziga aylandi, ilm-fan ravnaq topib, falsafa, matematika, tabiiyot va b. fanlarga oid ko‘plab asarlar yaratildi. Andalusiya (Ispaniya) dan tashqari butun musulmon mamlakatlari - Mag‘rib, Hindiston, Movarounnahr A. qo‘li ostiga o‘tdi. Bular xalifalikning iqtisodiy negizini, siyosiy va harbiy qudratini mustahkamladi. Ayniqsa Horun ar-Rashid va uning o‘g‘li Ma’mun zamoni A. sulolasining gullagan davri edi. 9-a.ning ikkinchi yarmidan boshlab A. xalifaligi zaiflasha boshladi, Afrikada ag‘labiylar, Misrda tuluniylar, Xuroson va Movarounnahrda somoniylar A. xalifaligidan ajrab chiqdilar. 10-a.ning boshiga kelib faqat Bag‘dod va uning atroflaridagina siyosiy hokimiyat A. qo‘lida qoldi. Harbiy kuchlar turk sarkardalari qo‘liga o‘tib ketdi. Ular xohlagan vaqtlarida xalifalarni almashtira olar edilar. 10-a. o‘rtalariga kelib A. siyosiy hokimiyatni tamoman qo‘ldan boy berib, musulmonlarning diniy xalifasi (payg‘ambar o‘rinbosari)gina bo‘lib qoldilar. Erondagi buvayhiylar (945 y.) Bag‘dodni o‘z qo‘liga oldi, lekin ular A.ning mavqei bilan hisoblashar edi. Bag‘dod saljuqiy-sunniylar tomonidan bosib olingandan keyin A. siyosiy hukmronligi qisman tiklandi va dinning mavqei mustahkamlandi. 1258 y. mo‘g‘ullar Bag’dodni vayron qilib, A.ni tamoman tor- mor keltirdi. Mo‘g‘ul xoni Huloku buyrug‘i bilan Abbosiy xalifalarning so‘nggisi -Musta’sim qatl etildi. A. sulolasining qolgan vakillari esa Misrga qochdi. Mamluk sultonlari davrida (turklar 1517 y. Misrni olgunga qadar) A. Qohirada muqaddas kishilar sifatida yashab keldilar. 1261 y. mamluk sultoni Beybars A.dan biri al-Mustansirni xalifa deb e’lon qildi. 1517 y. A.ning avlodi Mutavakkil III Istanbulga keltirilib, u diniy rahnamolik huquqini turk sultonlariga topshirgan. A. dan 37 kishi xalifa bo‘lgan. Ular quyidagilar: hijriy milodiy 1. Saffoh 132 750 2. Mansur 136 754 3. Maadiy 158 775 4. Hodiy 169 785 5. Horun ar-Rashid 170 786 6. Amin 193 809 www.ziyouz.com kutubxonasi 1 Islom Ensiklopediyasi 7. Ma’mun 198 813 8. Mutasim 218 833 9. Vosiq 227 842 10. Mutavakkil 232 847 11. Muntasir 247 861 12. Musta’in 248 862 13. Mu’tazz 252 866 14. Muhtadiy 255 869 15. Mu’tamid 256 870 16. Mu’tazid 279 892 17. Muktafiy 289 902 18. Muqtadir 295 908 19. Qohir 320 932 20. Roziy 322 934 21. Muttaqiy 329 940 22. Mustakfiy 333 944 23. Mute’ 334 946 24. Toi’ 363 974 25. Qodir 381 991 26. Qoim 422 1031 27. Muqtadiy 467 1075 28. Mustazhir 487 1094 29. Mustarshid 512 1118 30. Rashid 529 1135 31. Muqtafiy 530 1136 32. Mustanjid 555 1160 33. Mustazi’ 566 1170 34. Nosir 575 1180 35. Zohir 622 1225 36. Mustansir 623 1226 37. Musta’sim 640-656 1242-1258 ABD (arab. - qul, banda) - keng ma’noda "qul" tushunchasi; shuningdek, majoziy ma’noda aksariyat musulmonlar ismining tarkibiy qismi (mas., Abdurahmon, Abdurahim va b.). Allohning quli, bandasi ma’nosini bildiradi. Qur’onda Alloh bilan inson o‘rtasidaga munosabat xoja bilan qul o‘rtasidagi munosabatga o‘xshatilgan. Bunga binoan Alloh insonlarga qanchalik g‘amxo‘r bo‘lsa, xojalar ham qullariga shunday g‘amxo‘r bo‘lmoqliklari lozim. O’z ixtiyori bilan qulni ozod qilish solih amallardan sanalib, u yetim yoki kambag‘alni ocharchilik paytida yedirib-ichirganida olgan savobidek savobga erishadi. Xoja ichgan qasamini buzsa yoxud ataylab emas, bexosdan biror-bir musulmonni o‘ldirsa, o‘ziga xos xun to‘lash shakli sifatida qul ozod qiladi. Ozod qilinganlik yozma ravishda qayd etiladi. Muhammad (sav)ning yigirmatacha (ismlari ma’lum) qullari bo‘lib, u zot ularni turli vaqtlarda ozod etganlar; payg‘ambar (sav)ning ikki ayollari qul-cho‘rilardan bo‘lishgan, ozod ayollaridan farqli suratda ularga mahr berilmagan. Musulmon huquqi barcha musulmonlarni erkin, ozod deb bilib, ularni musulmon davlatlarida qul qilinishi, jumladan qarzi evaziga qulga aylantirilishi mumkin emas deb hisoblaydi. Shunga binoan topib olingan go‘dak, hanafiylik ta’limotiga ko‘ra, musulmonlar yashaydigan yurtdan topilgan bo‘lsa, musulmon va erkin hisoblanadi. www.ziyouz.com kutubxonasi 2 Islom Ensiklopediyasi Kimda-kim dalillarsiz uni qul deb da’vo qilsa, u qabul qilinmaydi. Biroq qulning islom diniga kirishi, uning o‘z-o‘zidan erkin, ozod bo‘lganini bildirmaydi. Qonun merosxo‘rlarning manfaatidan kelib chiqqan holda, vasiyatnomada qullarni, 1/3 qismidan ortig‘ini ozod etilishiga ruhsat etmagan. Cho‘ri bilan turmush qurish - unga egalik qilishning shakllaridan biri. Agar tug‘ilgan farzand xojadan bo‘lsa (xoja uni o‘ziniki deb tan olsa) cho‘ri umm valad ("go‘dak onasi")ga aylanadi va ayrim imtiyozlarga ega bo‘ladi. Agar xojaning ozod xotini bo‘lmasa u cho‘riga uylanishi mumkin bo‘lgan, cho‘ri esa, ozod ayolga nisbatan yarim huquqqa ega bo‘la olgan. Uning farzandlari erkin hisoblangan, ya’ni bolalar otaga merosxo‘r bo‘lganlar. Shuning uchun cho‘ridan tarqalganlik shaxsning sha’niga dog‘ tushirmagan. Ko‘pchilik xalifalar (mas., Horun ar- Rashid) cho‘rilarning farzandlari bo‘lishgan. Qullar xojalarining roziligi bilan oila qurish huquqiga ega bo‘lganlar, bu hatto Qur’onda ham tavsiya etilgan. Ajralish uchun xojaning roziligini olish shart emas, hatto xoja o‘z qullarining nikohini bekor qilishga haqqi bo‘lmagan. Diniy jihatdan musulmon-qul erkin musulmonlar bilan teng deb bilingan, biroq juma namozida bo‘lish hamda zakot to‘lash va sadaqa berish uning uchun majburiy hisoblanmagan. Bordi-yu, namoz paytida erkin musulmon bo‘lmasa, qul imomlikka xam o‘tishi mumkin bo‘lgan, lekin mustaqillikni talab etuvchi bironta ham diniy mansablarni (qozi, muhtasib, maosh oluvchi imom) unga topshirish mumkin bo‘lmagan. Islom davlatlarida qulchilik 20-a. o‘rtalarigacha saqlanib kelgan. Jazoirda - 1848 y., O’rta Osiyoda 1865-73 y.larda rasman, amalda esa 20-a. 1-choragida, Afg‘oniston, Eron, Iroqda- 1923-29 y.larda, Saudiya Arabistonida - 20-a.ning 70-y.larida bekor qilingan. ABDI BERUN, Xoja Abdi Berun, Sayid Abdi ibn Ya’kub ibn Sa’id ibn Usmon ibn Affon (9- a.) - Muhammad (sav)ning (qizlari Ruqiya tomondan) avlodi. Abdi nomli arab qabilasidan. A.b.ning bobosi (Sa’id ibn Usmon) Movarounnahrni fath etishda qatnashgan. A.b. Samarqand qozisi bo‘lgan. Qabri shahar tashqarisida bo‘lganligi uchun shunday atalgan. ABDI DARUN, Xoja Abdi darun, Abd al-Mu’iziddin ibn Muhammad Ya’qub ibn Muhammad Abdi ibn Usmon ibn Affon (9-a.) - Muhammad (sav)ning (qizlari Ruqiya tomondan) avlodi. Abdi berunning o‘g‘li. Laqabi Xojai Ganjravon. Qabri Samarqand sh. ichida bo‘lgani uchun shunday atalgan. A.d. Samarqand qozisi bo‘lgan, nihoyatda adolatli, to‘g‘riligi bilan shuhrat qozongan. Uning qabri muqaddas ziyoratgohlardan sanaladi. ABDI DARUN MAQBARASI, Xoja Abdidarun maqbarasi-Samarqanddagi me’moriy yodgorlik (12-a. - 15-a.ning 1-yarmi). Samarqand qal’a devorining sharqiy tomonida (darun - ichkari) joylashgan qad. ziyoratgoh. Markazida eng yirik bino - xonaqoh (15-a.) bor. Uning peshtoqi, gumbazi va devorining bezaklari Ulug‘bek davri me’morligi mahsuli. Xonaqohning ichida Abdi darunning qabri bor. Xoja Abdi darunni Xojai Kunj deb ham ataganlar. ABDOL (arab. - avliyo(lar)) - tasavvufda valiylikning muayyan bir darajasiga erishgan guruh. Keng ma’noda avliyolar, shayxlarni ham anglatadi. www.ziyouz.com kutubxonasi 3 Islom Ensiklopediyasi ABDU (Abdo) Muhammad (1849-1905) -misrlik ilohiyotchi, jamoat arbobi. Qohiradagi al-Azhar dorilfununida tahsil olgan (1869-77). Milliy-ozodlik kurashida ishtirok etganligi uchun hibsga olinib, so‘ngra Misrdan chiqarib yuborilgan (1883-88); 1884 y.da Parijda Jamoliddin al-Afg‘oniy bilan birgalikda "Al-Urvat al-vusqo" ("Mustahkam birlik") yashirin jamiyatini tuzgan, bu jamiyat musulmon ziyolilari orasida katta ta’sirga ega bo‘lgan, shu nomda gazeta nashr etgan. 1889 y. Misrga qaytib kelib, qozilik, al-Azhar dorilfununida mudarrislik qilgan. 1898 y. "Al-Manar" jurnaliga asos solgan. 1899 y.dan umrining oxirigacha Misr muftiysi bo‘lgan. A. ijtihod huquqini ilgari surib, islom aqidalarini har bir davrning shart-sharoitidan kelib chiqqan holda talqin qilish zarur deb hisoblagan, ba’zi urf-odat va taqiqlarni yengillashtirishni yoqlab chiqqan. A. "Tafsir al-Qur’on al-hakim" ("Qur’on tafsiri"), "Risolat at-tavhid" ("Yakkaxudolik to‘g‘risida risola"), shuningdek shariat, ta’lim tizimini isloh qilishga oid 30 ga yaqin kitob muallifi. ABDULAVVAL NISHOPURIY (? - 15-a.) -mutasavvif. Nishopurda tug‘ilgan. "Masmuot" ("Eshitilganlar") kitobi bilan mashhur. Bu asar naqshbandiylik tariqatining namoyandasi Xoja Axrorning so’fiylik qarashlariga bag‘ishlangan. Uning yoshligidan to umrining oxirigacha bosib o‘tgan so’fiyona hayot yo‘li o‘sha davrdagi siyosiy, ijtimoiy ahvol bilan bog‘lab ko‘rsatilgan. Kitobda Mirzo Ulug‘bek davri (15-a. 1-yarmi) voqealari ham o‘z ifodasini topgan. Bu asarning nodir 2 nusxasi saqlangan. A.N. Samarqandda Xoja Ahror qabristoniga dafn etilgan. ABDULJABBOR ibn Axmad al-Xamazoniy (? - 1025 - mu’taziliylarning yirik mutakallimi, shofi’iylik mazhabi faqihi. Buvayhiylar davrida mu’taziliyaning qayta tiklanishi A. faoliyati bilan bog‘liq. Kalomda u dastavval ash’ariylar ta’limotiga suyangan, so‘ngra mu’taziliylar qarashlarini qabul qilgan. Bag‘dodda yashagan, taxm. 971 y. buvayhiylar vaziri mu’taziliya kalomi homiysi as-Sohib ibn Abbod (938-995) tomonidan fiqhdan saboq berish uchun Rayga taklif etilgan. Rayda A. qozi ul quzzot etib tayinlangan. A. - kalom, fiqh va tabiiy fanlarga ovd ko‘plab asarlar muallifi. A.ning hoz. davrgacha saqlangan (1950 y.lar boshida topilgan) asarlari, shuningdek uni bevosita shogirdlari Abu Rashid an-Naysaburiy (taxm. 1024 y. v. e.) va Ibn Mattuvayx (1076 y.
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