Pub Date : 2023-08-01DOI: 10.47980/moturidiy/2023-2/12
D. Muratov
Ушбу мақола мовароуннаҳрлик машҳур олим, муҳаддис ва фақиҳ Абдуллоҳ Субазмунийнинг ҳаёти ва илмий меросини ўрганишдан иборат. Олимнинг ҳаёт йўли ҳақида маълумотлар жуда оз. Манбаларда унинг фақиҳ олим бўлгани, сомонийлар даврида фаолият олиб борган ва дарс бергани ҳақида ёзилган бўлсада, улар бир-бирини такрорлайди. Бухорода фаолият олиб борган Абдуллоҳ Субазмуний ҳанафий фақиҳи бўлган. У зот Бухорода Абу Ҳафс Кабир оиласига шогирд ҳисобланиб, ўша ерда фиқҳдан дарс берган ҳамда манбаларда фатволар чиқаргани айтилади. Абдуллоҳ Субазмуний муҳаддис бўлгани сабабидан Ҳижоз, Ироқ, Хуросон юртларига сафар қилиб ўз илмини ошириб қайтган. Сафарлари давомида борган жойларида катта олимлардан дарс олган. Шу билан бирга шогирдлар ҳам орттирган. Мовароуннаҳрда фиқҳ илми ривожида Абдуллоҳ Субазмунийнинг ўрни катта. Чунки манбаларда унинг кўплаб фақиҳ олимлар устозлари қаторида туриши кўрсатиб ўтилган. Натижада муҳаддисликнинг шартларидан бири “ҳадис талабида сафар қилиш” қоидасини ҳам бажарган. Манбаларда унинг бир неча асари бор, дейилган бўлсада, олимнинг икки асари аниқланди: “Кашф ал- осор фи маноқиб Аби Ҳанифа” ва “Муснад Аби Ҳанифа”. “Кашф ал-осор” асарида ҳадислар, маноқиблар, фатволар, биографиялар ва бошқа ривоятларнинг адади ҳақида тўхтаб ўтилган. Мақолада “Кашф ал- осор” асарининг Ўзбекистон Фанлар Академияси Шарқшунослик институтида сақланаётган қўлёзма нусхаси ҳақида ҳам маълумотлар берилган. Шунингдек, Мовароуннаҳрдан чиққан баъзи муҳаддис-ровийлар ҳақида ҳам маълумотлар келган.
Ushbu makola movarounnaҳrlik mashҳur olim, muҳaddis va faqiҳ Abdulloҳ Subazmuning ҳayoti va ilmiy merosini organishdan iborat.Olimninng is the only one who has given the opportunity to work in the Olimninng.Mambalarda uning faqiҳ olim bullgani, somonijlar dawrida faoliyat olib borgan va dars bergani ҳaqiida yozilgan bullsada, ular birini takrorlaidi.布霍洛达村的居民阿卜杜勒-苏巴兹穆尼（Abdulloҳ Subazmuni ҳanafiy fáqiҳi bulgan）。在布霍洛达-阿布-Ҳafs-卡比尔（Buhoroda Abu Ҳafs Kabir oilasiga shogiird ҳisoblanib）的领地上，ўða fîqadan dars bergan ҳamda manbalarda fatwolar chikargan aitiladi。Abdulloҳ Subazmouniy muҳaddis bўulgani sababidan Ҳizh, Iroq, Khuroson yurtlariga safar qilib ўz ilmini oshirib qaitgan.他们的工作都是为了获得更多的利益。Shu bilan birga shogirdlar ҳam ortirgan.阿卜杜勒-苏巴兹穆宁（Abdulloҳ Subazmuning ўrnni katta）。在这个过程中，我们发现了许多新的问题和新的挑战。在全国范围内，"伊斯兰教 "被称为 "世界上最伟大的宗教 "之一。Manbalarda uning bir necha asari pine, deyilgan bulsada, olimning iqki asari aniklandi: "Kashf al- osor fi manoqib abi Ҳanifa" va "Musnad abi Ҳanifa".Kashf al-Osor "的内容包括："Kashf al-Osor "asaridaҳadislar、manoқiblar、fatvollar、biographylar va boshqa rivoyatlarning adadi ҳaqida tuhtab utilgan。Kashf al-Osor" asarine 以及乌兹别克斯坦 Sharqshunoslik 学院的 "Sharqshunoslik "研究所将是在该国建立的第一个研究所。Shuningdek, Movarounnaҳrdan chikққan baezi muҳaddis-roviylar ҳaqida ҳam maulumotlar kelgan.
{"title":"АБДУЛЛОҲ СУБАЗМУНИЙ ВА УНИНГ “КАШФ АЛ-ОСОР” АСАРИ","authors":"D. Muratov","doi":"10.47980/moturidiy/2023-2/12","DOIUrl":"https://doi.org/10.47980/moturidiy/2023-2/12","url":null,"abstract":"Ушбу мақола мовароуннаҳрлик машҳур олим, муҳаддис ва фақиҳ Абдуллоҳ Субазмунийнинг ҳаёти ва илмий меросини ўрганишдан иборат. Олимнинг ҳаёт йўли ҳақида маълумотлар жуда оз. Манбаларда унинг фақиҳ олим бўлгани, сомонийлар даврида фаолият олиб борган ва дарс бергани ҳақида ёзилган бўлсада, улар бир-бирини такрорлайди. Бухорода фаолият олиб борган Абдуллоҳ Субазмуний ҳанафий фақиҳи бўлган. У зот Бухорода Абу Ҳафс Кабир оиласига шогирд ҳисобланиб, ўша ерда фиқҳдан дарс берган ҳамда манбаларда фатволар чиқаргани айтилади. Абдуллоҳ Субазмуний муҳаддис бўлгани сабабидан Ҳижоз, Ироқ, Хуросон юртларига сафар қилиб ўз илмини ошириб қайтган. Сафарлари давомида борган жойларида катта олимлардан дарс олган. Шу билан бирга шогирдлар ҳам орттирган. Мовароуннаҳрда фиқҳ илми ривожида Абдуллоҳ Субазмунийнинг ўрни катта. Чунки манбаларда унинг кўплаб фақиҳ олимлар устозлари қаторида туриши кўрсатиб ўтилган. Натижада муҳаддисликнинг шартларидан бири “ҳадис талабида сафар қилиш” қоидасини ҳам бажарган. Манбаларда унинг бир неча асари бор, дейилган бўлсада, олимнинг икки асари аниқланди: “Кашф ал- осор фи маноқиб Аби Ҳанифа” ва “Муснад Аби Ҳанифа”. “Кашф ал-осор” асарида ҳадислар, маноқиблар, фатволар, биографиялар ва бошқа ривоятларнинг адади ҳақида тўхтаб ўтилган. Мақолада “Кашф ал- осор” асарининг Ўзбекистон Фанлар Академияси Шарқшунослик институтида сақланаётган қўлёзма нусхаси ҳақида ҳам маълумотлар берилган. Шунингдек, Мовароуннаҳрдан чиққан баъзи муҳаддис-ровийлар ҳақида ҳам маълумотлар келган.","PeriodicalId":315975,"journal":{"name":"The Maturidiyya","volume":"129 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139352598","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-01DOI: 10.47980/moturidiy/2023-2/4
D. Mustafayev
IIn the introduction, it is stated that Sakkaki's work “Miftah al-Ulum” played an important role in the development of tafsir studies, that most of the commentaries of “al-Kashshaf” began to be written after the in-depth study of this work, and this can be seen in the hashiyas written by Taftazani and Jurjani on “al-Kashshaf”. At the same time, it is substantiated that Zamakhshari's level was high in Jurjani's eyes, and the scholar revealed Zamakhshari's style of interpretation in his essay to “al-Kashshaf”. Jurjani explained the difficult to understand passages of Zamakhshari's tafsir and clarified the author's purpose, the rules of language and rhetoric used by him. In “Hashiya ala al-Kashshaf”, Jurjani attaches great importance to language rules, vocabulary and directions of i’rab. He explains words according to usage and grammar rules. He even gives evidence for this from Arabic poetry. He also discusses issues related to Aqidah and the concept of Islam. He comments on the details of recitations and the science of Tajweed and criticizes the author of “al-Kashshaf” in some places. Jurjani explained some of the sentences used by the author of "al-Kashshaf" through his other works. For example, Zamakhshari's works such as “al-Faiq”, “al-Mufassal”, “Asas al-balagha” were used as sources. In the conclusion, it is noted that “Hashiyah ‘ala al-Kashshaf” is one of the important sources that reflects the tradition of vocabulary and language rules typical of other exegetical works written in Mawarannahr, and has been studied among Sunni tafsirs for centuries.
{"title":"THE SIGNIFICANCE OF “HASHIYA ‘ALA AL-KASHSHAF” IN TAFSIR STUDIES","authors":"D. Mustafayev","doi":"10.47980/moturidiy/2023-2/4","DOIUrl":"https://doi.org/10.47980/moturidiy/2023-2/4","url":null,"abstract":"IIn the introduction, it is stated that Sakkaki's work “Miftah al-Ulum” played an important role in the development of tafsir studies, that most of the commentaries of “al-Kashshaf” began to be written after the in-depth study of this work, and this can be seen in the hashiyas written by Taftazani and Jurjani on “al-Kashshaf”. At the same time, it is substantiated that Zamakhshari's level was high in Jurjani's eyes, and the scholar revealed Zamakhshari's style of interpretation in his essay to “al-Kashshaf”. Jurjani explained the difficult to understand passages of Zamakhshari's tafsir and clarified the author's purpose, the rules of language and rhetoric used by him. In “Hashiya ala al-Kashshaf”, Jurjani attaches great importance to language rules, vocabulary and directions of i’rab. He explains words according to usage and grammar rules. He even gives evidence for this from Arabic poetry. He also discusses issues related to Aqidah and the concept of Islam. He comments on the details of recitations and the science of Tajweed and criticizes the author of “al-Kashshaf” in some places. Jurjani explained some of the sentences used by the author of \"al-Kashshaf\" through his other works. For example, Zamakhshari's works such as “al-Faiq”, “al-Mufassal”, “Asas al-balagha” were used as sources. In the conclusion, it is noted that “Hashiyah ‘ala al-Kashshaf” is one of the important sources that reflects the tradition of vocabulary and language rules typical of other exegetical works written in Mawarannahr, and has been studied among Sunni tafsirs for centuries.","PeriodicalId":315975,"journal":{"name":"The Maturidiyya","volume":"68 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139352691","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-01DOI: 10.47980/moturidiy/2023-2/7
Dilfuza Zakirova
In order for humanity to live a happy and prosperous life, it is necessary to refrain from certain actions. Such prohibitions and norms are based on the norms of each religion and people, and certain punishments were applied to those who did not fulfill them. These prohibitions were called by different names in different religions and were different from each other. This article deals with topics such as the first appearance of such prohibitions, their different manifestations in different religions, and the levels of prohibitions. Also, the stages of the development of prohibitions in religions and the opinions of scientists who have conducted research in this regard are covered in detail. In the Jewish religion, we can see that most of the set of instructions called mitzvah consists of prohibitions. In the Islamic religion, there are different levels of prohibitions, which are divided into parts such as haram, makruh tahrimi, makruh tanzihi, and mubah.
{"title":"ANALYSIS OF VIEWS ON THE CONCEPT OF PROHIBITION IN RELIGIONS","authors":"Dilfuza Zakirova","doi":"10.47980/moturidiy/2023-2/7","DOIUrl":"https://doi.org/10.47980/moturidiy/2023-2/7","url":null,"abstract":"In order for humanity to live a happy and prosperous life, it is necessary to refrain from certain actions. Such prohibitions and norms are based on the norms of each religion and people, and certain punishments were applied to those who did not fulfill them. These prohibitions were called by different names in different religions and were different from each other. This article deals with topics such as the first appearance of such prohibitions, their different manifestations in different religions, and the levels of prohibitions. Also, the stages of the development of prohibitions in religions and the opinions of scientists who have conducted research in this regard are covered in detail. In the Jewish religion, we can see that most of the set of instructions called mitzvah consists of prohibitions. In the Islamic religion, there are different levels of prohibitions, which are divided into parts such as haram, makruh tahrimi, makruh tanzihi, and mubah.","PeriodicalId":315975,"journal":{"name":"The Maturidiyya","volume":"37 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139352811","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-01DOI: 10.47980/moturidiy/2023-2/5
Komiljon Shermukhammedov
The article comparatively reveals the interdependence of the following religious-political organizations’ activities, directions, ideas, in particular, “Shabab Muhammad”, “al-Takfir wal-hijra”, “al-Jamaat al-islamiyya”, “al-Jihad” formed under the influence of “Muslim Brotherhood” in Egypt, and “Hizb at-tahrir al-islami” whose activity was observed in the Central Asian region, in particular in Uzbekistan. It shows that the “Muslim Brotherhood” was active not only in Egypt, but also in other countries as part of groups related to the same name or associations that correspond to their direction, but with different names. The article also analyzes the fact that the structure of the Muslim Brotherhood has become a unique model for modern terrorist organizations. It was also stated that the “Muslim Brotherhood” movement served as a basis for the emergence of extremist and terrorist organizations in countries such as Algeria, Sudan, Syria, Kuwait, Lebanon, Tunisia, Jordan, Libya, and Pakistan.
{"title":"EXTREMIST MOVEMENTS FORMED UNDER THE INFLUENCE OF THE “MUSLIM BROTHERHOOD” IN EGYPT: “MUSLIM BROTHERHOOD” IN EGYPT: A COMPARATIVE ANALYSIS","authors":"Komiljon Shermukhammedov","doi":"10.47980/moturidiy/2023-2/5","DOIUrl":"https://doi.org/10.47980/moturidiy/2023-2/5","url":null,"abstract":"The article comparatively reveals the interdependence of the following religious-political organizations’ activities, directions, ideas, in particular, “Shabab Muhammad”, “al-Takfir wal-hijra”, “al-Jamaat al-islamiyya”, “al-Jihad” formed under the influence of “Muslim Brotherhood” in Egypt, and “Hizb at-tahrir al-islami” whose activity was observed in the Central Asian region, in particular in Uzbekistan. It shows that the “Muslim Brotherhood” was active not only in Egypt, but also in other countries as part of groups related to the same name or associations that correspond to their direction, but with different names. The article also analyzes the fact that the structure of the Muslim Brotherhood has become a unique model for modern terrorist organizations. It was also stated that the “Muslim Brotherhood” movement served as a basis for the emergence of extremist and terrorist organizations in countries such as Algeria, Sudan, Syria, Kuwait, Lebanon, Tunisia, Jordan, Libya, and Pakistan.","PeriodicalId":315975,"journal":{"name":"The Maturidiyya","volume":"2 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139352824","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-08-01DOI: 10.47980/moturidiy/2023-2/10
Oybek Sotvoldiyev
Инсоният тарихида то бугунги кунгача яшаб ўтган муҳим шахслар, жумладан, пайғамбарлар, ҳукмдорлар, олимлар ҳаётини ўрганишда биографик мазмундаги китоблар асосий мурожаат манбаи ҳисобланади. Бу борада ислом тарихининг дастлабки уч асрида яшаб ижод қилган муҳаддис ва тарихчилар томонидан асос солинган табақот жанрига оид асарлар алоҳида аҳамиятга эга. Табақот китоблари шахсларни мақом-мавқеи, насаби, илм-фандаги соҳаси, касби, яшаган ҳудуди ва даври сингари мезонлар асосида гуруҳларга ажратиши билан бошқа турдаги манбалардан ажралиб туради. Мазкур мақолада умумий маънода табақот жанрининг юзага келиш ва ривожланиш тарихи кўриб чиқилган. Хусусан, “табақот” сўзига олимлар тарафидан берилган таърифлар, табақот жанрининг юзага келишидаги омиллар, илк табақот китоблари ва уларнинг муаллифлари, табақот жанрининг ривожланиши натижасида турли соҳаларга оид табақотларнинг юзага келиши, табақот туркумидаги асарларнинг ислом тарихини ўрганишдаги аҳамияти сингари масалалар таҳлил қилинган. Мақола сўнгида эса, тадқиқот давомида эришилган натижа ва хулосалар келтирилган.
阴险的 Tarikhida to boogungi kungacha yashab uthgan muyim shahslar, jumladan, paiyamblar, uukmdorlar, olimlar ayotini uganishda biographik mazmundagi kitoblar asosiya murojaat manbai xisoblandi.在《梵蒂冈城》（Borada islom）中，"梵蒂冈城"（Borada islom）的意思是"......"，"...... "的意思是"......"，"梵蒂冈城 "的意思是"......"。Tabaqot whitoblari shakhslarni maqom-mavqei、nasabi、ilm-fandagi soҳasi、kasbi、yashagan ҳududi va dawri singari mesonlar asosida guruҳlarga ajratishi bilan boshqa turdagi manbalardan ajralib turadi.在这个意义上，"tabakkot "一词是指 "在你的世界里"，而 "tabakkot "则是指 "在你的世界里"。因此，"tabakot "的意思是 "驯服"，tabakot 的意思是 "驯服"，tabakot 的意思是 "驯服"，tabakot 的意思是 "驯服"，tabakot 的意思是 "驯服"，tabakot 的意思是 "驯服"、我们的目标是：在我们的国家里，让我们的孩子们学会学习，让我们的孩子们学会做人，让我们的孩子们学会学习，让我们的孩子们学会组织，让我们的孩子们学会学习，让我们的孩子们学会生活。我们将继续努力，为您提供更多的帮助。
{"title":"ТАБАҚОТ ЖАНРИНИНГ ЮЗАГА КЕЛИШ ВА РИВОЖЛАНИШ ТАРИХИ","authors":"Oybek Sotvoldiyev","doi":"10.47980/moturidiy/2023-2/10","DOIUrl":"https://doi.org/10.47980/moturidiy/2023-2/10","url":null,"abstract":"Инсоният тарихида то бугунги кунгача яшаб ўтган муҳим шахслар, жумладан, пайғамбарлар, ҳукмдорлар, олимлар ҳаётини ўрганишда биографик мазмундаги китоблар асосий мурожаат манбаи ҳисобланади. Бу борада ислом тарихининг дастлабки уч асрида яшаб ижод қилган муҳаддис ва тарихчилар томонидан асос солинган табақот жанрига оид асарлар алоҳида аҳамиятга эга. Табақот китоблари шахсларни мақом-мавқеи, насаби, илм-фандаги соҳаси, касби, яшаган ҳудуди ва даври сингари мезонлар асосида гуруҳларга ажратиши билан бошқа турдаги манбалардан ажралиб туради. Мазкур мақолада умумий маънода табақот жанрининг юзага келиш ва ривожланиш тарихи кўриб чиқилган. Хусусан, “табақот” сўзига олимлар тарафидан берилган таърифлар, табақот жанрининг юзага келишидаги омиллар, илк табақот китоблари ва уларнинг муаллифлари, табақот жанрининг ривожланиши натижасида турли соҳаларга оид табақотларнинг юзага келиши, табақот туркумидаги асарларнинг ислом тарихини ўрганишдаги аҳамияти сингари масалалар таҳлил қилинган. Мақола сўнгида эса, тадқиқот давомида эришилган натижа ва хулосалар келтирилган.","PeriodicalId":315975,"journal":{"name":"The Maturidiyya","volume":"57 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-08-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139352932","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-06DOI: 10.47980/moturidiy/2023-2/11
Sayqal Ahmedov
XIII аср бошларида Мовароуннаҳрнинг Чингизхон томонидан босиб олиниши ижтимоий, иқтисодий, маданий ҳаётнинг таназзулга юз тутишига олиб келди. 1215 йилда Чингизхон Хитойни босиб олгандан сўнг Мовароуннаҳрга бостириб кирди, бунинг натижасида мазкур юрт аҳолиси ҳалокатли йўқотиш, оммавий қирғин, вайронагарчилик, талончилик, асирлик ҳамда сургунга дучор бўлди. Мўғул босқинчилари ҳеч кимга раҳм қилмас, хотинларни, эркакларни, болаларни, шафқатсизлик билан ўлдирдилар. Улар шаҳарларни талон-талож қилиб, харобага айлантирдилар. Чингизхон вафотидан олдин ўзи эгаллаган улкан ҳудудларни ўғиллари орасида тақсимлаб берди. Хитой ва Мўғулистон – Ўқтойга, Тулуйга Хуросон, Эрон ва Ҳиндистон, Чиғатойга эса, Мовароуннаҳрдан то Шарқий Туркистонгача бўлган катта ўлка тегди. Босиб олинган ҳудуд халқларини ягона ҳукмдор қўл остида бошқариш мўғуллар учун тобора мушкуллашиб, кейинчалик турли норозиликларни келтириб чиқара бошлади. Бу ҳолат Олтин Ўрда хонлари ва улар тасарруфига киритилган ҳудудлар ўртасида ҳам содир бўла бошлади. Мазкур мақолада Чингизхон қўшинининг Мовароуннаҳрни босиб олиши, мўғуллар даврида ижтимоий-иқтисодий, сиёсий ҳаёт, босқинчиликнинг оқибатлари ҳамда мўғуллар ҳукмронлигининг таназзулга юз тутиши тарихий-тадрижий равишда очиб берилади.
XIII asr boshlarida Movarounnaҳrning Genghis Khon tomonidan bosib olinishi ijtimoi, iqtisodiy, madaniy ҳayotning tanazzulga yuz tutishiga olib keldi.1215 jilda Genghis Khytoini bosib olgandan sўng Movarounnaҳrga bostirib kīrdi, buning natyazasida mazkur yurt aҳolisi ҳalokatli iuqotish, ommaviy qirғin, vayronagarchilik, talonchilik, asirlik ҳamda surgunga duchor budi.这些 "қilmas"、"hotinlarni"、"erkaklarni"、"bollarni"、"shafqatsizlik bilan ўldirdilar "等词语的意思是 "қilmas"、"hotinlarni"、"erkaklarni"、"bollarni"。Ular shaҳarlarni talon-talogh kilib, harobaga ailantirdilar.Genghis Khon vaphotidan oldeen uzi egallagan ulkan ҳududlarni oracida taqsimlab berdi.Hitoi va Muuliston - Ўқtoyga, Tulujiga Huroson, Eron va Ҳindiston, Chiatoyiga esa, Movarounnaҳrdan to Sharqiy Turkistongacha bўlgan katta ўлка tegdi.Boo Oltin Oltin Yard hondari va ular tasarrufiga kiritilgan ҳududlar ўrtasida ҳam sodir bўla boshladi.Mazkur maqolada Genghis Khan qushinining Movarounnaҳrni bosib olishi, mujullar daravrida ijtimoi iqtisodiy, siyosiiyayaya、boskinchikning oqibatlarī ҳamda mўullar ҳukmronling tanazzulga yuz tutiši tarihiy-tadrijiy ravishda eye beryladi.
{"title":"МОВАРОУННАҲР МЎҒУЛЛАР ҲУКМРОНЛИГИ ДАВРИДА","authors":"Sayqal Ahmedov","doi":"10.47980/moturidiy/2023-2/11","DOIUrl":"https://doi.org/10.47980/moturidiy/2023-2/11","url":null,"abstract":"XIII аср бошларида Мовароуннаҳрнинг Чингизхон томонидан босиб олиниши ижтимоий, иқтисодий, маданий ҳаётнинг таназзулга юз тутишига олиб келди. 1215 йилда Чингизхон Хитойни босиб олгандан сўнг Мовароуннаҳрга бостириб кирди, бунинг натижасида мазкур юрт аҳолиси ҳалокатли йўқотиш, оммавий қирғин, вайронагарчилик, талончилик, асирлик ҳамда сургунга дучор бўлди. Мўғул босқинчилари ҳеч кимга раҳм қилмас, хотинларни, эркакларни, болаларни, шафқатсизлик билан ўлдирдилар. Улар шаҳарларни талон-талож қилиб, харобага айлантирдилар. Чингизхон вафотидан олдин ўзи эгаллаган улкан ҳудудларни ўғиллари орасида тақсимлаб берди. Хитой ва Мўғулистон – Ўқтойга, Тулуйга Хуросон, Эрон ва Ҳиндистон, Чиғатойга эса, Мовароуннаҳрдан то Шарқий Туркистонгача бўлган катта ўлка тегди. Босиб олинган ҳудуд халқларини ягона ҳукмдор қўл остида бошқариш мўғуллар учун тобора мушкуллашиб, кейинчалик турли норозиликларни келтириб чиқара бошлади. Бу ҳолат Олтин Ўрда хонлари ва улар тасарруфига киритилган ҳудудлар ўртасида ҳам содир бўла бошлади. Мазкур мақолада Чингизхон қўшинининг Мовароуннаҳрни босиб олиши, мўғуллар даврида ижтимоий-иқтисодий, сиёсий ҳаёт, босқинчиликнинг оқибатлари ҳамда мўғуллар ҳукмронлигининг таназзулга юз тутиши тарихий-тадрижий равишда очиб берилади.","PeriodicalId":315975,"journal":{"name":"The Maturidiyya","volume":"56 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139370674","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-10DOI: 10.47980/moturidiy/2022/3/1
D. Maxsudov
The article is devoted to the contribution of Abu Mansur Maturidi to the development of the Science of Kalam in Mawerannahr and the analysis of some new works written by representatives of the Maturidiyya school of kalam. As an important source, the only manuscript copy of Ibn Yahya’s “Sharh jumal usul ad-din” (commentary on the collection of usul science) in Istanbul and as an additional source on the history of the Samarkand Theological School, Abu Hafs an-Nasafi’s “Kitab al-qand fi dhikri ‘ulama’ Samarkand” which was discovered and published in recent years, can be cited. These sources give the views of several groups, including mutakallims, who have their views in the field of kalam.
这篇文章致力于阿布·曼苏尔·马图里迪对《Mawerannahr》中卡拉姆科学发展的贡献，并分析了马图里迪亚卡拉姆学派代表所写的一些新作品。作为一个重要的资料来源，伊斯坦堡伊本叶海亚的“Sharh jumal usul ad-din”(对通常科学集的评论)的唯一手稿副本，以及作为撒马尔罕神学院历史的额外资料来源，近年来发现和出版的Abu Hafs an- nasafi的“Kitab al-qand fi dhikri ' ulama '撒马尔罕”，可以被引用。这些资料提供了包括穆塔卡林在内的几个团体的观点，他们在卡拉姆领域有自己的观点。
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Pub Date : 2022-07-06DOI: 10.47980/moturidiy/2022/1/10
The article deals with the scientific environment of the Arab Caliphate in the ninth century, especially the history of this period. Ahmad al-Baladhuri was also one of the most influential scholars of the century, who worked in the fields of history and literature. In the article, historians who gave information about the life of Ahmad ibn Yahya al-Baladhuri, their works, the origin of the al-Baladhuri ratio, the conclusions of historians and researchers about it, the scholars of the Middle Ages with the same nisbah, Ahmad al-Baladhuri’s scholarly activities in Baghdad, his teachers and students, the historian’s trip to Damascus while seeking knowledge, his teachers there, and then his return to Baghdad, and his work as a nadim in the caliph’s palace. There is also information about al-Baladhuri’s scholarly activity, his works such as «Futuh al-Buldan», «Ansab al-ashraf», «Ahdu Ardasher». The date of Ahmad al-Baladhuri’s birth, his journey to Damascus, and his return from there were not specified in the sources studied, so a comparative analysis was made and an approximate date was recorded. Special emphasis was placed on Futuh al-Buldan and Ansab al-Ashraf, which have been preserved to the present day and have been published in modern editions. The article discusses the components of their subject, their study by Western and Eastern scholars, and their manuscripts, publications and translations.
{"title":"ABOUT THE SCIENTIFIC HERITAGE OF AHMAD AL-BALAZURI","authors":"","doi":"10.47980/moturidiy/2022/1/10","DOIUrl":"https://doi.org/10.47980/moturidiy/2022/1/10","url":null,"abstract":"The article deals with the scientific environment of the Arab Caliphate in the ninth century, especially the history of this period. Ahmad al-Baladhuri was also one of the most influential scholars of the century, who worked in the fields of history and literature. In the article, historians who gave information about the life of Ahmad ibn Yahya al-Baladhuri, their works, the origin of the al-Baladhuri ratio, the conclusions of historians and researchers about it, the scholars of the Middle Ages with the same nisbah, Ahmad al-Baladhuri’s scholarly activities in Baghdad, his teachers and students, the historian’s trip to Damascus while seeking knowledge, his teachers there, and then his return to Baghdad, and his work as a nadim in the caliph’s palace. There is also information about al-Baladhuri’s scholarly activity, his works such as «Futuh al-Buldan», «Ansab al-ashraf», «Ahdu Ardasher». The date of Ahmad al-Baladhuri’s birth, his journey to Damascus, and his return from there were not specified in the sources studied, so a comparative analysis was made and an approximate date was recorded. Special emphasis was placed on Futuh al-Buldan and Ansab al-Ashraf, which have been preserved to the present day and have been published in modern editions. The article discusses the components of their subject, their study by Western and Eastern scholars, and their manuscripts, publications and translations.","PeriodicalId":315975,"journal":{"name":"The Maturidiyya","volume":"8 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-07-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131835409","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article discusses the sect of Mutazilism, which is defined as supporters of freedom of thought and considers reason to be primary in the science of aqeedah, and its main ideas. In particular, the views of the Mu’tazilites on state management and the fact that these views have been taken as a basis by today’s misguided sects have been thoroughly analyzed. At the same time, the views of the Mu’tazilites on the issue of fate, sustenance, good and bad deeds of man, the creation of heaven and hell, the torment of the grave, and the reckoning of the servants in the Hereafter are described. In addition, the views of the Ash’arites and the Maturidis on these issues are presented for comparison. In this situation, the refutations given to each idea of the Mu’tazilites by the scholars of the Ahl al-Sunnah wal Jamaah based on the Quran and Hadiths are mentioned. In particular, a bright representative of the doctrine of Maturidiyya, Abu al-Mu’in Nasafi’s refutations against the ideas of the Mu’tazilites are studied.
{"title":"MO'TAZILIYLIK OQIMI AQIDAVIY QARASHLARINING O'ZIGA XOS XUSUSIYATLARI","authors":"Irgash Daminov","doi":"10.47980/2022-2/2","DOIUrl":"https://doi.org/10.47980/2022-2/2","url":null,"abstract":"The article discusses the sect of Mutazilism, which is defined as supporters of freedom of thought and considers reason to be primary in the science of aqeedah, and its main ideas. In particular, the views of the Mu’tazilites on state management and the fact that these views have been taken as a basis by today’s misguided sects have been thoroughly analyzed. At the same time, the views of the Mu’tazilites on the issue of fate, sustenance, good and bad deeds of man, the creation of heaven and hell, the torment of the grave, and the reckoning of the servants in the Hereafter are described. \u0000In addition, the views of the Ash’arites and the Maturidis on these issues are presented for comparison. In this situation, the refutations given to each idea of the Mu’tazilites by the scholars of the Ahl al-Sunnah wal Jamaah based on the Quran and Hadiths are mentioned. In particular, a bright representative of the doctrine of Maturidiyya, Abu al-Mu’in Nasafi’s refutations against the ideas of the Mu’tazilites are studied.","PeriodicalId":315975,"journal":{"name":"The Maturidiyya","volume":"67 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114254922","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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