{"id":13492,"date":"2020-12-29T17:52:16","date_gmt":"2020-12-29T12:52:16","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=13492"},"modified":"2020-12-29T17:52:16","modified_gmt":"2020-12-29T12:52:16","slug":"bahs-munozara-yuritish-odoblari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=13492","title":{"rendered":"BAHS-MUNOZARA YURITISH ODOBLARI"},"content":{"rendered":"<p style=\"text-align: justify;\"><span style=\"font-size: 14pt; font-family: 'times new roman', times, serif;\">Ma&#8217;lumki, qadimgi sharq mamlakatlarining tarixiy rivojlanishining bir qator ildizlari mavjud bo\u02bblib, ulardan biri sharqda bahs-munozara yuritish odoblaridir. Darhaqiqat, munozara bu muloqotning muhim shakllaridan biri bo\u2018lib, nizoli muammolarni hal etish metodi va bilishning o\u2018ziga xos usulidir. Munozara o\u2019zida haqiqatni o\u2019rnatish maqsadida qandaydir nizoli, yechilmagan savolni jamoaviy muhokama qilishni namoyon qiladi. Kelishmovchiliklarsiz umumiy xulosaga kelish munozaraning natijasi bo\u2019lishi kerak.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-size: 14pt; font-family: 'times new roman', times, serif;\">Movarounnahrlik olimlar tomonidan bahs-munozaraga oid bir necha asarlar yozilgan. Xususan, sharqda, bahs-munozara masalalari bilan Muhammad Ashraf Xusayniy Samarqandiyning \u201cMunozara qilish odobi haqida risola\u201d<a href=\"#_ftn1\" name=\"_ftnref1\"><sup>[1]<\/sup><\/a>, shu asarga muallifi aniq bo\u2019lmagan shaxs tomonidan yozilgan sharhlar<a href=\"#_ftn2\" name=\"_ftnref2\"><sup>[2]<\/sup><\/a>, Azududdin Abdurrahmon Ahmad Iyjiy \u201cBahs-munozara qilish axloqi haqida risola\u201d<a href=\"#_ftn3\" name=\"_ftnref3\"><sup>[3]<\/sup><\/a>, Isomiddin Ibrohim Muhammad Israfayniy \u201cAzududdin Iyjiyning risolasiga sharh\u201d<a href=\"#_ftn4\" name=\"_ftnref4\"><sup>[4]<\/sup><\/a>, Ali ibn Muhammad ibn Xusayniy tomonidan yozilgan \u201cAzududdin risolasi\u201d<a href=\"#_ftn5\" name=\"_ftnref5\"><sup>[5]<\/sup><\/a>, Muhammad Sodiq ibn Darvish Muhammad \u201cAzududdin risolasi\u201d<a href=\"#_ftn6\" name=\"_ftnref6\"><sup>[6]<\/sup><\/a>, Muhammad Hanafi Tabriziy tomonidan yozilgan \u201cMunozaraning odobi\u201d<a href=\"#_ftn7\" name=\"_ftnref7\"><sup>[7]<\/sup><\/a>, G\u2018azzoliy \u201cIhyou ulumiddin\u201d<a href=\"#_ftn8\" name=\"_ftnref8\"><sup>[8]<\/sup><\/a> asarining &#8220;Munozara va undan kelib chiquvchi yomon axloqlarning ofatlari bayoni&#8221; bobida aynan islom dinida bahs munozara va ularning axloqiy jihatlari haqida aytib o\u2018tilgan.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-size: 14pt; font-family: 'times new roman', times, serif;\">Abdurrahmon Samarqandiyning \u201cAbu Lays hikmatlari\u201d asarining ikkinchi bobi <strong>\u201cilmiy munozara-jadalning va mantiqning roli\u201d <\/strong>deb nomlanadi. Bu asar hijriy 1236-yilda Qul Muhammad Balxiy tomonidan nastaliq yozuvida ko\u2018chirilgan. Asar qachon yozilganligi noma\u2019lum. Lekin XIII asrdan ancha avval yozilganligini asar mazmunidan bilib olishimiz mumkin. Samarqandiy bahs-munozara qilishni mantiqiy tahlilni rivojlantirishda katta hissa qo\u2018shdi deyiladi. Ammo, G\u2018azzoliy \u201cIhyou ulumiddin\u201d asarining <strong><em><u>Munozara va undan kelib chiquvchi yomon axloqlarning ofatlari bayoni<\/u><\/em><\/strong> bobida shunday deydi: \u201cBilgilki, boshqani mag\u2018lub etish, mot qilish, odamlar oldida fazilat va sharafni ko\u2019rsatish maqsadida munozara qilish Allohning huzurida mazmum, iblis nazdida esa, mahmud bo\u2019lgan barcha xulqlar manbaidir. Ushbu munozaralar kibr, manmansirash, xasad, nafsni ulug\u2018lash, mansabparastlik va shu kabi botiniy buzuqliklarning biridir. Ichkilik ichish yoki faxsh ish qilish orasida ixtiyorli bo\u2018lgan kishi ichkilik ichsa, mast bo\u2018lib faxsh ishlarni ham bajarishiga ham olib keladi. Shu kabi boshqalarni mot qilish, munozarada g\u2018olib kelish, mansabparastlik va manmansirash muhabbati kimgaki g\u2018olib kelsa, uni iflosliklar ichiga boshlab boradi, qalbida yomonliklar jamlanishiga vosita bo\u2019ladi. Bu yomon axloqlarning barchasi dalillar, oyatlar va hadislarga asoslangan holda \u201cRubbul muxliqot\u201d bo\u2019limida zikr etiladi\u201d, deydi G\u2018azzoliy.<a href=\"#_ftn9\" name=\"_ftnref9\"><sup>[9]<\/sup><\/a><\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-size: 14pt; font-family: 'times new roman', times, serif;\">Abdurrahmon Samarqandiyning \u201cAbu Lays hikmatlari\u201d asarining ikkinchi bobi bahs-munozara haqidadir. Bu bobda shunday deyiladi: \u201cFaqih Abu Lays shunday deydi: \u201cBa\u2019zi haqiqat ulamolari va haqiqat fuzalolari ilmda bahs-munozarani makruh deb bilganlar va o\u2018zlariga so\u2019z sultonining quyidagi fikrlarini asos qilib olganlar: diniy bahs va munozara yuzasidan makr misollari haqida senga bayon etishmaganmi? Hayotning bu toifa parishonxotir buzg\u2018unchilari xusumatni o\u2018z mazhablariga aylantirib, dinga asos qilib olganlar.\u201d Yana bir o\u2018rinda o\u2018zlarining oliy bayonlarini shunday izhor aylaganlar:<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-size: 14pt; font-family: 'times new roman', times, serif;\">\u201c\u0648 \u06a9\u0627\u0646 \u0627\u0644\u0627\u0646\u0633\u0627\u0646 \u0627\u06a9\u062b\u0631 \u0634\u06cc\u0621 \u062c\u062f\u0644\u0627\u201d, yana bir odam bo\u2018lgan ekan va u hamma narsadan ko\u2018proq jadal yuzasidan ilohiy malomatni topdi va ular haqida juda ko\u2018p diniy fikrlar aniqlashga intildi. Yana payg\u2018ambarimiz alayhissalom gulzorining suyukli guli Oyishayi Siddiqa (r.a.) shunday rivoyat qilganlar: \u201cShikasta dalillarga qarshi va odamlarning eng ashaddiy dushmani u masalada qarshilik qiladi, Haqni chetga surib qo\u2019yadi va insofdan yuz o\u2018giradi\u201d deyilgan.\u201d<a href=\"#_ftn10\" name=\"_ftnref10\"><sup>[10]<\/sup><\/a> Yuqorida keltirilgan Abdurrahmon Samarqandiy keltirib o\u2018tgan dalillardan bilib olishimiz mumkinki, faqih ham G\u2018azzoliy kabi faqat haqiqat uchun bahs-munozara qilish afzalligi va u bahslashayotgan olimlarda xususiy adovatni keltirib chiqarmasligi kerakligi haqidagi g\u2018oyani ilgari surgan.<\/span><\/p>\n<p style=\"text-align: justify;\"><span style=\"font-size: 14pt; font-family: 'times new roman', times, serif;\">Xulosa qilib aytganda, sharq falsafasining yirik vakillaridan biri hisoblangan Abu Homid G\u2018azzoliy va Abdurrahmon Samarqandiyning falsafiy-ilmiy ta\u2019limotidagi bahs-munozaraga oid qarashlari, nafaqat bahs-munozara haqidagi nazariyalarni yoritgan, balki inson axloqining ijobiy jihatlari uchun muhimdir. Chunki inson doim bahs va munozarada, inson bilan suhbatlarda axloq-odob qoidalariga amal qilishi, til me\u2019yorlariga amal qilib, o\u2018zgalar nafsoniyatiga tegmasdan bahs-munozara qilmog\u2019i darkor. Shu bois, ushbu falsafiy qarashlarni bugungi kunda ham yoshlar tarbiyasi va ularning barkamol shaxs sifatida shakllanishidagi ahamiyatini hisobga olib, amaliy hayotimizga tatbiq etishimiz maqsadga muvofiqdir.<\/span><\/p>\n<div style=\"text-align: right;\"><span style=\"font-size: 14pt; font-family: 'times new roman', times, serif;\"><strong><em>Salimova Guzal<\/em><\/strong><\/span><\/div>\n<div style=\"text-align: right;\"><span style=\"font-size: 14pt; font-family: 'times new roman', times, serif;\"><em>Imom Buxoriy xalqaro ilmiy-tadqiqot<\/em><\/span><\/div>\n<div style=\"text-align: right;\"><span style=\"font-size: 14pt; font-family: 'times new roman', times, serif;\"><em>markazi tadqiqotchisi<\/em><\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-size: 12pt; font-family: 'times new roman', times, serif;\"><a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a>\u0421\u043e\u0431\u0440\u0430\u043d\u0438\u0435 \u0412\u043e\u0441\u0442\u043e\u0447\u043d\u044b\u0445 \u0420\u0443\u043a\u043e\u043f\u0438\u0441\u0435\u0439 \u0410\u043a\u0430\u0434\u0435\u043c\u0438\u0438 \u041d\u0430\u0443\u043a \u0420\u0435\u0441\u043f\u0443\u0431\u043b\u0438\u043a\u0438 \u0423\u0437\u0431\u0435\u043a\u0438\u0441\u0442\u0430\u043d. \u0418\u0437\u0434\u0430\u0442\u0435\u043b\u044c\u0441\u0442\u0432\u043e \u00ab\u0424\u0430\u043d\u00bb \u0410\u041d \u0420\u0423\u0437 (bundan keyin &#8211; \u0421\u0412\u0420), 2017 \u0433. \u0418\u043d\u0432 \u21168580\/XI. \u2013 B. 348.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-size: 12pt; font-family: 'times new roman', times, serif;\"><a href=\"#_ftnref2\" name=\"_ftn2\">[2]<\/a> \u0421\u0412\u0420. \u0418\u043d\u0432 \u21168157\/XII. \u2013 B. 340.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-size: 12pt; font-family: 'times new roman', times, serif;\"><a href=\"#_ftnref3\" name=\"_ftn3\">[3]<\/a> \u0421\u0412\u0420. \u0418\u043d\u0432 \u21165169\/XIV. \u2013 B. 342.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-size: 12pt; font-family: 'times new roman', times, serif;\"><a href=\"#_ftnref4\" name=\"_ftn4\">[4]<\/a> \u0421\u0412\u0420. \u0418\u043d\u0432 \u21168580\/XII. \u2013 B. 347.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-size: 12pt; font-family: 'times new roman', times, serif;\"><a href=\"#_ftnref5\" name=\"_ftn5\">[5]<\/a> \u0421\u0412\u0420.\u0418\u043d\u0432 \u2116 8580\/XI. \u2013 B. 348.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-size: 12pt; font-family: 'times new roman', times, serif;\"><a href=\"#_ftnref6\" name=\"_ftn6\">[6]<\/a> \u0421\u0412\u0420. \u0418\u043d\u0432 \u2116 8730\/XV. \u2013 B. 348.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-size: 12pt; font-family: 'times new roman', times, serif;\"><a href=\"#_ftnref7\" name=\"_ftn7\">[7]<\/a> \u0421\u0412\u0420. \u0418\u043d\u0432 \u2116 6388\/V. \u2013 B. 342.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-size: 12pt; font-family: 'times new roman', times, serif;\"><a href=\"#_ftnref8\" name=\"_ftn8\">[8]<\/a> G\u2018azzoliy, Abu Homid Muhammad ibn Muhammad \u201cIhyo ulum ad-din\u201d\/ Mas\u2019ul muharrir Shayx Abdulaziz Mansur: tarjimon Mubasshir Ahmad. \u2013Toshkent: Islom universiteti, 2014. \u2013 B. 512.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-size: 12pt; font-family: 'times new roman', times, serif;\"><a href=\"#_ftnref9\" name=\"_ftn9\">[9]<\/a> G\u2018azzoliy, Abu Homid Muhammad ibn Muhammad \u201cIhyo ulum ad-din\u201d\/ Mas\u2019ul muharrir Shayx Abdulaziz Mansur: tarjimon Mubashshir Ahmad. \u2013Toshkent: Islom universiteti, 2014. \u2013 B. 97.<\/span><\/div>\n<div style=\"text-align: justify;\"><span style=\"font-size: 12pt; font-family: 'times new roman', times, serif;\"><a href=\"#_ftnref10\" name=\"_ftn10\">[10]<\/a> \u0421\u0412\u0420. \u0418\u043d\u0432 \u21162378\/II. \u2013 B. 340.<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"<p>Ma&#8217;lumki, qadimgi sharq mamlakatlarining tarixiy rivojlanishining bir qator ildizlari mavjud bo\u02bblib, ulardan biri sharqda bahs-munozara yuritish odoblaridir. Darhaqiqat, munozara bu muloqotning muhim shakllaridan biri bo\u2018lib, nizoli muammolarni hal etish metodi va bilishning o\u2018ziga xos usulidir. Munozara o\u2019zida haqiqatni o\u2019rnatish maqsadida qandaydir nizoli, yechilmagan savolni jamoaviy muhokama qilishni namoyon qiladi. Kelishmovchiliklarsiz umumiy xulosaga kelish munozaraning natijasi &hellip;<\/p>\n","protected":false},"author":1,"featured_media":9945,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v23.3 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>BAHS-MUNOZARA YURITISH ODOBLARI - 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=13492\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"BAHS-MUNOZARA YURITISH ODOBLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Ma&#8217;lumki, qadimgi sharq mamlakatlarining tarixiy rivojlanishining bir qator ildizlari mavjud bo\u02bblib, ulardan biri sharqda bahs-munozara yuritish odoblaridir. Darhaqiqat, munozara bu muloqotning muhim shakllaridan biri bo\u2018lib, nizoli muammolarni hal etish metodi va bilishning o\u2018ziga xos usulidir. Munozara o\u2019zida haqiqatni o\u2019rnatish maqsadida qandaydir nizoli, yechilmagan savolni jamoaviy muhokama qilishni namoyon qiladi. 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