{"id":12455,"date":"2020-10-09T16:48:16","date_gmt":"2020-10-09T11:48:16","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=12455"},"modified":"2020-10-10T16:50:26","modified_gmt":"2020-10-10T11:50:26","slug":"abdurahmon-jomiyning-falsafiy-qarashlarida-diniy-bagrikenglik-va-umuminsoniy-qadriyatlar","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=12455","title":{"rendered":"ABDURAHMON JOMIYNING FALSAFIY QARASHLARIDA DINIY BAG\u2018RIKENGLIK VA UMUMINSONIY QADRIYATLAR"},"content":{"rendered":"

XXI asr fan-texnika eng rivojlangan asri bo\u2018lganligi, globallashuv jarayonlarining jadallashishi tufayli jamiyat hayotida tub o\u2018zgarish sodir bo\u2018lmoqda. Bu o\u2018zgarishlar ayrim qadriyatlarimizni yo\u2018qolib ketishiga sabab bo\u2018lmoqda. Shu sababli yosh avlodni turli axborot xurujlari va ma\u2019naviy tajovuzlardan himoya qilishda qadrlash tushunchasini mohiyatini tushunish, ilmiy nazariy asoslarini ishlab chiqish ahamiyatlidir. Bunday ilmiy, nazariy asoslarini ishlab chiqishda Abdurahmon Jomiyning asarlari benihoya qimmatli metodologik asos bo\u2018lib xizmat qiladi. Jomiy asaridagi insonparvarlik hamda vatanparvarlik, do\u2018stlik, bag\u2018rikenglik g\u2018oyalari yosh avlod ongiga singdirish va shu g\u2018oyalar asosida yoshlarni o\u2018z Vatanini hurmat qilish, sevish va u bilan faxrlanish, har qanday sharoitda milliy mustaqillikni, xalqning qadriyatlari, an\u2019analari va urf-odatlarini asrash va himoya qilish, haqiqiy insoniy tuyg\u2018ularni e\u2019zozlash, boshqa xalqlarga nisbatan do\u2018stlik va birodarlik ruhida tarbiyalashda nihoyatda muhim ahamiyat kasb yetadi. Zero, \u201cQadriyatlar jamiyat tarixiy taraqqiyoti jarayonida shakllangan va rivojlangan, o\u2018tmishda va hozirgi kunda va kelajakda ham ijtimoiy taraqqiyotiga ijobiy ta\u2019sir etadigan, kishilar ongiga singib ijtimoiy ahamiyat kasb etadigan moddiy va ma\u2019naviy boyliklar\u201d [8: 228]dir.<\/span><\/p>\n

Qadriyat \u2013 inson va jamiyat ma\u2019naviyatining tarkibiy qismi, olamdagi voqealar, hodisalar, jarayonlar, holatlar, sifatlar talab va tartiblarning qadrini ifodalash uchun ishlatiladigan tushuncha.<\/span><\/p>\n

Qadrlash tushunchasi millatning tarixi, yashash tarzi birligi, kelajagi, uni tashkil etgan avlodlar, ijtimoiy qatlamlar, millat, ong, til, ma\u2019naviyat hamda madaniyat bilan uzviy bog\u2018liq holda namoyon bo\u2018ladi.<\/span><\/p>\n

Agar ilmiy fan nuqtai nazardan \u201cqadriyat\u201d tushunchasining mohiyatini yoritadigan bo\u2018lsak \u201cqadriyat \u2013 inson uchun biror ahamiyatga ega bo\u2018lgan voqelikning shakllari, holatlari, voqealar, hodisalar, jarayonlar, sifatlar, talab, tartiblar va boshqalarning qadrini, ijtimoiy ahamiyatini ifodalash uchun ishlatiladigan falsafiy kategoriyadir\u201d [7: 322]. \u201cHar bir oqil insonning va jamiyatimizning muqaddas vazifasi, aytish mumkinki, hayotning ma\u2019nosi \u2013 qobil farzandl\u0430r o\u2018stirish, ularni ham jismoniy, ham ma\u2019naviy jihatdan mukammal qilib tarbiyalash, kamolini ko\u2018rish, ota-onasiga, Vataniga sadoqatli kishilar etib voyaga yetkazishdan iboratdir\u201d [4]. Jamiyatimizda ro\u2018y berayotgan ma\u2019naviy yuksalish, insonning axloqiy, g\u2018oyaviy, siyosiy kamoloti mamlakatimizda amalga oshirilayotgan milliy uyg\u2018onish jarayonlari bilan uzviy bog\u2018liqdir.<\/span><\/p>\n

Ma\u2019lumki, qadrlash tushunchasi muayyan sharoitlarda shakllanadi. Shu sababli ular mahalliy, milliy, mintaqaviy shakllar va umuminsoniy mazmunda mavjud bo\u2018ladi. Umuminsoniy qadriyatlar jahondagi barcha odamlar, xalqlar va davlatlar uchun umumiy qadrlash mezoni hisoblangan, umumbashariy ahamiyatga ega bo\u2018lgan qadriyatlar tizimini ifoda etadigan tushuncha hisoblanadi.<\/span><\/p>\n

Umuminsoniy qadriyatlar nihoyatda keng ko\u2018lamli va serqirra tushunchadir. U ozodlik, erkinlik, tinchlik, baxt-saodat kabi umumijtimoiy ma\u2019no-mazmun kasb etadigan tushunchalardangina iborat emas. Uni faqat madaniy boyliklar sifatida tushunishni ham maqsadga muvofiq, deb bo\u2018lmaydi. Shu bilan birga, muayyan milliy, etnik va xususiy qadriyat tizimlari ham umuminsoniy qadriyatning o\u2018rnini bosa olmaydi.<\/span><\/p>\n

Umuminsoniyat qadriyat tizimi va uning namoyon bo\u2018lish shakllarini tahlil qilish, aslida, tarkibiy qismlari bir-biri bilan dialiktik tarzda bog\u2018langan umumiy tizimni, uning asosiy qismlari o\u2018rtasidagi munosabatlarni tadqiq qilishdir. Umuminsoniyat qadriyat jamiyat taraqqiyotining muayyan davrida yashayotgan beach kishilar uchun umumiy bo\u2018lgan tizimni hosil qiladi, boshqa tamoyillar bilan uzluksiz aloqada, zaruriy aloqada, zaruriy bog\u2018lanishda namoyon bo\u2018ladi. Umuminsoniyat qadriyatning namoyon bo\u2018lish shakllari nisbiy xususiyatga ega, ammo bu nisbiylik doimiy ham ko\u2018zga tashlanavermaydi. Tarixiy rivojlanish jarayonida (ob\u2019ektiv tarzda), jamiyat va kishilarning talab ehtiyojlari natijasida (sub\u2019ektiv tarzda). Umuminsoniy qadriyat shakllaridan goh boshqasi umumiy tizimining markaziga, hayotning oldingi pog\u2018onasiga chiqib oladi, masalan, yurt mustaqilligiga xavf tug\u2018ilganida \u2013 vatanparvarlik; milliy o\u2018zlikni anglash va milliy uyg\u2018onish davrida \u2013 tarixiy va madaniy merosni o\u2018rganishga intilish kuchayib boradi. Shu tariqa ijtimoiy jarayonlar rivojida umuminsoniyat qadriyatning ma\u2019lum bir shaklining dolzarbligi, boshqasini zarurligini bir qadar xiralashtirganday, ularning ayrimlari ideal holatga yaqinlashganidek, boshqalari esa ulardan uzoqlashgandek tuyuladi.<\/span><\/p>\n

Hozirgi zamon jahon sivilizatsiyasi taraqqiyot muammolari va kelajagi umuminsoniy ma\u2019naviy qadriyatlarning ahamiyatini nihoyat darajada oshirdi va ularni jahon sivilizatsiyasining hayotiy zaruriyatiga aylantirdi. Chunki bu muammolarni faqatgina yer yuzidagi barcha xalqlar va davlatlar birgalikda hamjihatlik bilangina hal qilishlari mumkin.<\/span><\/p>\n

Umuminsoniy, ma\u2019naviy qadriyatlar murakkab qismga ega bo\u2018lib, inson ma\u2019naviy hayotining barcha sohalarida namoyon bo\u2018ladi. Umuminsoniy ma\u2019naviy qadriyatlar \u2013 bu barcha xalqlar urf-odat va an\u2019analaridagi, din va his-tuyg\u2018ulardagi, o\u2018zaro munosabatlar, ularning axloqiy va estetik qarashlardagi, xullas, insonlar ma\u2019naviy hayotidagi umumiy tomonlardan iboratdir.<\/span><\/p>\n

O\u2018rta asrlar musulmon Sharq olamining buyuk mutafakkirlari qatorida mintaqamiz adabiy-ilmiy va ijtimoiy-falsafiy tafakkuri tarixida o\u2018zining boy va bebaho adabiy-badiiy, falsafiy-ijtimoiy va ilmiy-nazariy merosi bilan alohida o\u2018rin tutgan, Movarounnahr va Xuroson zaminida yashab, fors-tojik va o\u2018zbek mumtoz adabiyotiga ulkan hissa qo\u2018shgan buyuk mutafakkir olim, shoir va Naqshbandiya tariqatining XV asrdagi yirik namoyandasi Mavlono Nuriddin Abulbarakot ibn Nizomiddin Ahmad ibn Muhammad Jomiy asarlari keng qamrovliligi bilan ajralib turadi.<\/span><\/p>\n

Abdurahmon Jomiy XV asrda yashab ijod etgan bo\u2018lsa-da, uning asarlari hozirgi kunga kelib ham o\u2018z ahamiyatini yo\u2018qotgani yo\u2018q. Chunki uning asarlarida ilgari surilgan g\u2018oyalar barcha davrlarda eng dolzarb va umuminsoniy harakterga ega bo\u2018lganligi sababli necha asrlar davomida o\u2018rganilib kelinmoqda.<\/span><\/p>\n

Jomiy asar yaratar ekan, unda ajoyib insonparvar hamda vatanparvar shoir sifatida buyuk va muhim ijtimoiy masalalar hal etish bilan mashg\u2018ul bo\u2018ladi, ular yuzasidan ilg\u2018or fikrlarni ifodalaydi. U insonni ulug\u2018laydi vatan haqida qayg\u2018uradi. Odamlardagi zararli xulqlarni qoralaydi, fitna va fujurni, xudbinlik va ayyorlikni, munofiqlik va aldamchilikni, tekinxo\u2018rlik va talonchilikni keskin tanqid ostiga oladi. Shoir bunday illatlarga o\u2018ralashib qolgan odamlarga halol, vijdonli, insofli, adolat odamlarini, chin insoniy fazilatlarini, ajoyib xulq- odob normalarini qarama-qarshi qilib qo\u2018yadi [6].<\/span><\/p>\n

XV asrda din peshvolarining obro\u2018yi nihoyatda katta bo\u2018lgan. Davlatning ayrim boshqaruv apparatlarini din peshvolari boshqargan. Ular faqat islom dinini tan olishgan, boshqa dinga mansub kishilarni esa g\u2018ayridinlar deb atashgan. Jomiy esa shu asrda yashab turib, diniy bag\u2018rikenglik g\u2018oyasini ilgari surganligini ko\u2018rishimiz mumkin. Bu esa o\u2018sha davr uchun g\u2018oyat ulkan yangiliklardan biri hisoblangan.<\/span><\/p>\n

Jomiy vujudga kelgan ijtimoiy-siyosiy va madaniy-ma\u2019naviy sharoit ta\u2019sirida o\u2018z falsafiy qarashlarining kishilar jamoalarining kelib chiqish sabablari haqidagi g\u2018oyalarini o\u2018ziga xos ravishda talqin qilib, jamiyat ravnaq topishi uchun, avvalo, jamiyatda mamlakatlararo urush va qirg\u2018inliklar, dinlararo adovat, insonlararo nizo-janjallar barham topib, o\u2018zaro hamkorlik, hamjihatlik, odamlar o\u2018rtasidagi o\u2018zaro kelishuvga, ijtimoiy adolatga asoslangan orzudagi jamiyatni ajoyib badiiy lavhalar va timsollarda tarannum etgan. Masalan, Jomiyning \u201cHiratnoma-i Iskandar\u201d asarida tilga olingan orzudagi mamlakat aholisi teng huquqli, bir-biri bilan hamkorlik va do\u2018stlikda yashaydilar, umuman har qanday urush haqida, ayniqsa, diniy adovat asosida kelib chiquvchi urushlar haqida tassavurga ham ega emaslar. Ushbu asardagi diniy bag\u2018rikenlik nuqtai nazaridan bayon qilingan g\u2018oyalarning katta g\u2018oyaviy va, hatto, ma\u2019lum darajada mafkuraviy ahamiyati shundaki, u teokratik boshqarish usuluni, ya\u2019ni davlatni dinga bo\u2018ysindirish, din nazorati ostida boshqarishni inkor qilgan. Masalan, ushbu asardagi ijobiy va orzudagi (ideal) shoh Iskandar davlatni boshqarishda maslahatchi sifatida biror-bir din peshvosi va rahnamosiga muhtoj bo\u2018lmagan holda namoyon bo\u2018ladi. Demak, davlatni boshqarishda, asosiy tamoyili din ko\u2018rsatmalari emas, ba\u2019lki ma\u2019rifat va adolatdir [5: 153].<\/span><\/p>\n

Dinlarning umuminsoniy mohiyati, maqsadi bir bo\u2018lib, ular aslida bir-birlariga zid emas. Inson hayotining asl maqsadi inson va tabiatga nisbatan oqilona munosabatda bo\u2018lish, hamisha yaxshi savobli ishlarni amalga oshirishdan iboratdir. \u201cDinlararo bag\u2018rikenglik g\u2018oyasi \u2013 xilma-xil diniy e\u2019tiqodga ega bo\u2018lgan kishilarning bir zamin, bir Vatanda, oliyjanob g\u2018oya va niyatlar yo\u2018lida hamkor va hamjihat bo\u2018lib yashashini anglatadi\u201d [3: 60]. Bugungi kunga kelib diniy bag\u2018rikenglik umuminsoniy g\u2018adriyatlar tarkibiga kiruvchi tushuncha bo\u2018lib, bu tushuncha davlatlararo tuzilgan xalqaro shartnomalarning asosiy prinsiplaridan biriga aylangan. Xalqaro tashkilot YUNESKO diniy bag\u2018rikenglik muammosiga alohida e\u2019tibor berib, 1995-yilni BMTning bag\u2018rikenglik yili deb e\u2019lon qilindi.<\/span><\/p>\n

Adolatlilik, odillik tamoyillari Jomiyning ko\u2018pgina asarlarining bosh mavzusi hisoblanadi. U mamlakat boshlig\u2018ini hamma uchun ideal shaxs, ya\u2019ni u barcha uchun o\u2018rnak bo\u2018la oladigan odil shaxs sifatida gavdalantiradi. Adolatli davlat boshlig\u2018i o\u2018zining emas, xalqning orzu-intilishlarini o\u2018ylaydi va xalqning xohish-istagini inobatga olgan holda mamlakatni boshqaradi.<\/span><\/p>\n

Jomiy asarlarida bu dunyoda insondan faqat yaxshi nom qolishini, u bu dunyoni tark etsa ham, nomi o\u2018chmasligini, uning qilgan ishlari va yaxshi fazilatlari uni abadiy tirikligini ta\u2019minlashini ta\u2019kidlab, quyidagilarni yozgan:<\/span><\/p>\n

Bir shoir yuzlanib buyuk xoqonga,<\/span><\/p>\n

Deydi: ey, martabang yetsin osmonga.<\/span><\/p>\n

Vasfingda bir yangi she\u2019r aytdim bu gal,<\/span><\/p>\n

Hikmat durlaridan baxsh etib sayqal.<\/span><\/p>\n

Vasfingda yozildi ko\u2018p ezgu kalom,<\/span><\/p>\n

Lekin aytgan bilan bo\u2018lmagan tamon.<\/span><\/p>\n

Shoh qo\u2018liga shu payt berdi bir qog\u2018oz,<\/span><\/p>\n

Unda yozilgandi shox nomi xolos.<\/span><\/p>\n

Shoh dedi: \u201cEy senda yo\u2018q-ku aqlu xush,<\/span><\/p>\n

Bunday maddohlikdan jim yurganing xush,<\/span><\/p>\n

Nomimdan boshqa so\u2018z bundan yo\u2018q-ku bas,<\/span><\/p>\n

Kishi nomi uning sharafi emas\u201d [2].<\/span><\/p>\n

Albatta, bu yorug\u2018 olamda insonning nomi o\u2018chmas bo\u2018lib, asrdan asrga o\u2018tib keladi. Har bir inson bu dunyoda yashar ekan, o\u2018zidan qandaydir nom qolishiga harakat qiladi. Kimdir yaxshi fazilatlari, kimdir qoldirgan adabiy merosi, kimdir o\u2018zining namunali hayot yo\u2018li orqali kelajak hayotga o\u2018zining ismini o\u2018chmas qilib muhirlaydi. Zero, u bu yorug\u2018 olamda hayot bo\u2018lmasada, uning qoldirgan merosi, yaxshi fazilatlari uning nomini mangu barhayot bo\u2018lishiga zamin yaratadi. Shu sababli, Imom Buxoriy, Beruniy, F\u043erobiy, Amir Temur, Alisher Navoiy, Abdurahmon Jomiy singari bobokalonlarimiz nomlari necha asrlar osha mangu barhayotdir. Ular nafaqat O\u2018zbekistonda, balki butun dunyo ahli uchun barhayotdir. Misol uchun biz biror chet mamlakatga borsak, u yerdagi aholi bizning mamlakatimizni bilmasligi mumkin, lekin biz yuqorida nomi keltirilgan qomusiy olim va buyuk sohibqiron bobokalonlarimizning nomlarini aytishimiz bilan ular bizning o\u2018zbek millatiga mansubligimizni anglashadi va bizga o\u2018zgacha bir hurmat ko\u2018rsatishadi.<\/span><\/p>\n

Jomiy shu mavzuga to\u2018xtalib quyidagi fikrlarni aytgan:<\/span><\/p>\n

\u201cZamon sahifalari \u2013 inson umrin daftari \u2013<\/span><\/p>\n

Shundayin so\u2018zni demish o\u2018yga tolgan bir dono:<\/span><\/p>\n

Kimki bu pok kitobda yaxshi ishlari bilan<\/span><\/p>\n

Yaxshi nomin qoldirsa, o\u2018shaning baxti a\u2019lo\u201d [1].<\/span><\/p>\n

Bugungi kunda yoshlarimizni ma\u2019naviy jihatdan bar\u00adkamol shaxs sifatida voyaga yetkazishni o\u2018z oldimizga maqsad qilgan ekanmiz, yuqorida keltirilgan g\u2018oya in\u00adsonni inson sifatida kamol topishi uchun zarur bo\u2018lgan fazilatlardan biri hisoblanadi. Bunday yuksak fazilatlar hozirgi kunda umuminsoniy qadriyatlar sifatida qadrlanadi.<\/span><\/p>\n

Xulosa qilib shuni aytish mumkinki, XXI asr fan-texnika eng rivojlangan asri bo\u2018lganligi, globallashuv jarayonlari\u00adning jadallashishi tufayli jamiyat hayotida tub o\u2018zgarish sodir bo\u2018lmoqda. Bu o\u2018zgarishlar ayrim qadriyatlarimizni yo\u2018qolib ketishiga sabab bo\u2018lmoqda. Shuning uchun ham Jomiy singari allomalarning asarlaridagi bashariyatga tegishli qadriyatlar, diniy bag\u2018rikenlik g\u2018oyalari biz uchun nihoyatda qadrli va zarur hisoblanadi.<\/span><\/p>\n

Feruza MARDONOVA,<\/span><\/strong><\/div>\n
NDPI tadqiqotchisi<\/span><\/strong><\/div>\n
FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
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    Abdurahmon Jomiy. Salomon va absol.<\/span><\/div>\n<\/li>\n
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    Milliy istiqlol g\u2018oyasi: asosiy tushuncha va tamoyillar. \u2013 T.: O\u2018zbekiston, 2000.<\/span><\/div>\n<\/li>\n
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    Nazarov Q. Qadriyatlar tizimi: Barqarorlik va o\u2018zgaruvchan diolektikasi (aksiologiyaning ijtimoiy falsafiy muammolari): Ffd dis: 09.01.11 ll O\u2018zR.FA. Falsafa va huquq instituti.<\/span><\/div>\n<\/li>\n
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    Safarova N.O. Terrorizm. \u2013 \u0422.: Noshir, 2009.<\/span><\/div>\n<\/li>\n
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    Shamsiyev. P, G\u2018aniyeva. S. Abdurahmon Jomiy va Alisher Navoiy. \u2013 T: Fan, 1966.<\/span><\/div>\n<\/li>\n
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    \u0424\u0430\u043b\u0441\u0430\u0444\u0430 \u0430\u0441\u043e\u0441\u043b\u0430\u0440\u0438. \u040e\u0437 \u0424\u0410 \u0424\u0430\u043b\u0441\u0430\u0444\u0430 \u0432\u0430 \u04b3\u0443\u049b\u0443\u049b \u0438\u043d\u0441\u0442\u0438\u0442\u0443\u0442\u0438 \u040e\u0437\u0431\u0435\u043a\u0438\u0441\u0442\u043e\u043d \u0444\u0430\u0439\u043b\u0430\u0441\u0443\u0444\u043b\u0430\u0440\u0438 \u04b3\u0430\u043c\u0436\u0430\u043c\u0438\u044f\u0442\u0438. \u2013 \u0422.: \u040e\u0437\u0431\u0435\u043a\u0438\u0441\u0442\u043e\u043d, 2005.<\/span><\/div>\n<\/li>\n
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    Falsafa. E.Yu. Yusupov, S.Sh. Shermuhammedov, A.\u0422. Ayupov va boshq. \u0422o\u2018ldirilgan 2-nashri. \u2013 \u0422.: O\u2018qituvchi, 2005.<\/span><\/div>\n<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

    XXI asr fan-texnika eng rivojlangan asri bo\u2018lganligi, globallashuv jarayonlarining jadallashishi tufayli jamiyat hayotida tub o\u2018zgarish sodir bo\u2018lmoqda. Bu o\u2018zgarishlar ayrim qadriyatlarimizni yo\u2018qolib ketishiga sabab bo\u2018lmoqda. Shu sababli yosh avlodni turli axborot xurujlari va ma\u2019naviy tajovuzlardan himoya qilishda qadrlash tushunchasini mohiyatini tushunish, ilmiy nazariy asoslarini ishlab chiqish ahamiyatlidir. Bunday ilmiy, nazariy asoslarini ishlab chiqishda Abdurahmon Jomiyning …<\/p>\n","protected":false},"author":1,"featured_media":12456,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[3],"tags":[],"yoast_head":"\nABDURAHMON JOMIYNING FALSAFIY QARASHLARIDA DINIY BAG\u2018RIKENGLIK VA UMUMINSONIY QADRIYATLAR - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/bukhari.uz\/?p=12455\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ABDURAHMON JOMIYNING FALSAFIY QARASHLARIDA DINIY BAG\u2018RIKENGLIK VA UMUMINSONIY QADRIYATLAR - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"XXI asr fan-texnika eng rivojlangan asri bo\u2018lganligi, globallashuv jarayonlarining jadallashishi tufayli jamiyat hayotida tub o\u2018zgarish sodir bo\u2018lmoqda. Bu o\u2018zgarishlar ayrim qadriyatlarimizni yo\u2018qolib ketishiga sabab bo\u2018lmoqda. Shu sababli yosh avlodni turli axborot xurujlari va ma\u2019naviy tajovuzlardan himoya qilishda qadrlash tushunchasini mohiyatini tushunish, ilmiy nazariy asoslarini ishlab chiqish ahamiyatlidir. 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