{"id":18268,"date":"2021-10-22T09:27:05","date_gmt":"2021-10-22T04:27:05","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=18268"},"modified":"2021-10-22T09:27:05","modified_gmt":"2021-10-22T04:27:05","slug":"abu-homid-g%ca%bbazzoliyning-bidoyatul-hidoya-asarida-qalb-gunohlari-to%ca%bbg%ca%bbrisida2-qism","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=18268&lang=oz","title":{"rendered":"ABU HOMID G\u02bbAZZOLIYNING \u201cBIDOYATUL HIDOYA\u201d ASARIDA QALB GUNOHLARI TO\u02bbG\u02bbRISIDA(2-qism)"},"content":{"rendered":"

Hasadning manbai xasislikdir, chunki baxil o\u02bbzida bo\u02bblgan narsaning boshqa odamlarning qo\u02bblida bo\u02bblishini istamaydi. Olim o\u02bbta baxillikni ifodalashda arabcha shuhh atamasini qo\u02bbllaydi. Baxil xudoning bandalariga nafaqat o\u02bbzidagi ne\u02bcmatlarni, balki Alloh xazinasidan bo\u02bblganlarini ham bergisi kelmaydi. Shuning uchun uning baxilligi eng yomonidir. Hasadli kishi birovga ilm, davlat va qalbga muhabbat yoxud boshqa ne\u02bcmat in\u02bcom etilishini hazm qilolmaydi. Hatto bu unga hech qanday foyda keltirmasa-da, ne\u02bcmatlar berilgan insonlardan olinishini xohlaydi. Bu qalb kasalliklarining eng quyisidir. Hadisda aytilganidek: \u201cOlov o\u02bbtinni yeganidek hasad ham yaxshi amallarni kuydirib yuboradi\u201d [7: 212].\u00a0<\/span><\/p>\n

G\u02bbazzoliy hasadgo\u02bbyni rahm-shafqat qilmasdan jazolash kerak, deydi. Chunki hasadchi shu dunyoda ham tugamas azoblarni his qiladi, ya\u02bcni o\u02bbzining birodarlariga in\u02bcom qilingan ilm, mansab va boylik tufayli o\u02bblguniga qadar iztirob chekadi. Oxiratdagi azoblar esa bundan-da shiddatli va dahshatliroqdir. Toki inson birodarlariga o\u02bbziga ravo ko\u02bbrganni ravo ko\u02bbrmas ekan, imon haqiqatiga yetmaydi.<\/span><\/p>\n

Abu Homid G\u02bbazzoliy fikriga ko\u02bbra, musulmon o\u02bbzgalar muvaffaqiyatiga xursand va g\u02bbamiga tashvish chekishi lozim. Musulmonlar bamisoli bir devorning bir-birini ushlab turuvchi g\u02bbishtlari singaridir. Ular butun tananing a\u02bczolari kabidirlar va bir a\u02bczo kasallansa, boshqa a\u02bczolar ham og\u02bbriqni his qiladi. \u201cAgar qalbingda bunday hissiyot bo\u02bblmasa va musulmonlar g\u02bbamiga sherik bo\u02bblmas ekansan, fiqh tarmoqlarini va huquqiy tizimlarni o\u02bbrgangandan ko\u02bbra aniq halokatdan o\u02bbzingni qutqarishga harakat qilmaganing yaxshiroq\u201d [7: 213].\u00a0<\/span><\/p>\n

Mutafakkir riyo haqida shunday deydi: \u201cRiyo yashirin shirkdir. U Allohga sheriklik keltiruvchi ikki yo\u02bbldan biri hisoblanadi\u201d. Riyo ijtimoiy hayotda yuksak obro\u02bb va martabalarga erishmoq uchun odamlar ishonchini qozonish. Bu istak ham past xususiyat bo\u02bblib, ko\u02bbpchilik shuning sababidan halok bo\u02bblgan. Bundan tashqari, hech qaysi mavjudot insonchalik boshqa insonni halok qilmaydi. Agar insonlar fikr qilganlarida, olgan bilimlari, bajargan ibodatlari va ko\u02bbpgina odatlari insonlar e\u02bctiborini tortishdan boshqa maqsad emas edi, deydi mutafakkir. Shuning uchun, riyo barcha yaxshi amallarni o\u02bbchirib yuboradi. Odamlar nazdida olingan ilm, riyo uchun haj va maqtashlari uchun Qur\u02bcon o\u02bbqish oqibati ham oxiratda yomon bo\u02bbladi.<\/span><\/p>\n

Kibr, ujb va faxr kabi illatlarni ham tuzatish qiyin. Qachon inson boshqalarga yuqoridan past nazar bilan boqsa, o\u02bbzini o\u02bbzgalardan ustun deb bilsa iblisdan farqi qolmaydi. Natijada tilida \u201cmen va men\u201d kalimasi bo\u02bbladi. Iblis ham \u201cMen Odamdan afzalroqman, chunki meni olovdan, uni esa balchiqdan yaratding\u201d degan [7: 214].<\/span><\/p>\n

G\u02bbazzoliy bu illatlarning egasi majlislarda quyidagicha namoyon bo\u02bbladi deydi: bunday insonlar o\u02bbzlarini ustun (taraffu\u02bc va taqaddum) hisoblaydi va obro\u02bbli joyda o\u02bbtirishga (tasaddur) harakat qiladi. Muloqotda kibr so\u02bbzlarini rad etishni yoqtirmasligi va tanqidni ko\u02bbtarmasligida ko\u02bbrinadi. G\u02bbazzoliy shunday deydi: \u201cMutakabbir kishilarga nasihat qilinganida, ular uni quloqlari ortidan qo\u02bbyib yuboradi. Ammo o\u02bbzlari so\u02bbzlaganida qo\u02bbpol va jizzakilik qilib gapiradi. Agar kishi biror bir Allohning qulidan o\u02bbzini yaxshi deb bilsa, bu kibrning belgisi hisoblanadi. Bilginki, xayrli kishi oxirat kunida Alloh huzurida yaxshi bo\u02bblgan insondir va bu g\u02bbayb ilmidan bo\u02bblib, odamlarga noma\u02bclumdir. Bu esa umr xotimasiga bog\u02bbliqdir\u201d [7: 215]. Olim o\u02bbzini boshqalardan xayrli hisoblagan kishini tom ma\u02bcnoda johil deydi.\u00a0\u00a0\u00a0<\/span><\/p>\n

Olim inson kimga qarasa, uni o\u02bbzidan afzal va ustun bilishi lozim deydi. Sag\u02bbir bolani ko\u02bbrib, \u201co\u02bbzingga bu bola gunohsiz pokdir, meni esa gunohlarim ko\u02bbp. Shubhasiz, u mendan yaxshiroq\u201d, deb ayt. O\u02bbzingdan yoshi ulug\u02bbni ko\u02bbrib, \u201cu mendan oldin Allohga ibodat qilishni boshlagan, shuning uchun mendan afzalroqdir\u201d, degin.\u00a0 Olimni ko\u02bbrib, o\u02bbzingga \u201cunga menga berilmagan narsa berilgan, u men erishmagan narsaga erishgan va men bilmagan narsani biladi. Qanday qilib, men u bilan tenglasha olaman?\u201d degin. Johil odamni ko\u02bbrib, \u201cu johilligi tufayli osiy bo\u02bblgan, men esa barcha narsani bila turib gunoh qildim. Alloh ko\u02bbrsatadigan dalillar ravshandir, uning oqibatiga kelsak bu haqda hech nima bilmayman\u201d deb ayt. Boshqa dindagi kishini ko\u02bbrib o\u02bbzingga degin: \u201cEhtimol u haqiqatni anglar va hayotini solih amallar bilan yakunlar. Musulmon bo\u02bbla turib, qilning yog\u02bbdan oson siyrilib chiqqanidek, gunohlaridan xalos bo\u02bblar. Men esa yo\u02bblimdan urilib, osiy bo\u02bblarman va e\u02bctiqodimdan ayrilarman, umrim xotimasi yomonlik bilan tugar. Ertaga u Allohning yaqin quliga aylanar, men esa ziyonda qolgan safidan joy olarman\u201d [7: 2165].<\/span><\/p>\n

G\u02bbazzoliyning fikrlaridan yuksak axloqiy tarbiya namunasini ko\u02bbrishimiz mumkin. Shuningdek, o\u02bbzga insonni yoshi, mavqei, ijtimoiy ahvoli, aqliy va ruhiy darajasidan qat\u02bciy nazar xayrli deb bilish, o\u02bbzidan afzal hisoblash lozimligi ta\u02bckidlanadi. Uning axloqiy qarashida, hatto hozirgi kun muammosi sanalgan tolerantlik, milliy va diniy bag\u02bbrikenglik aks etganini ko\u02bbramiz.<\/span><\/p>\n

Binobarin, G\u02bbazzoliyning qarashlarida inson axloqini yaxshilash uchun birinchi navbatda qalb kasalliklarini bilish muhimligi ko\u02bbrinib turibdi. Shuning uchun u inson ruhiyatidagi eng og\u02bbir kasalliklar: hasad, riyo, ujb, kibr va faxrni sanab o\u02bbtib, ularning muolajasi ham qiyinligini ta\u02bckidlaydi. Xulosa o\u02bbrnida aytishimiz mumkinki, axloqni isloh qilishda qalbni poklash va aynan mutafakkir aytgan illatlardan forig\u02bb bo\u02bblishga e\u02bctibor berish lozim bo\u02bbladi.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
\n
    \n
  1. Al-Ghazali. Abstinence in Islam \/ Transl. and notes by Caesar E. Farah. \u2013 Minneapolis: Bibliotheca Islamica. \u2013 ISBN 0-88297-048-8.<\/span><\/li>\n
  2. Griffel, Frank. Al-Ghaz\u0101l\u012b\u02bcs Philosophical Theology (angl.). \u2013Oxford: Oxford University Press, 2009. \u2013ISBN 9780195331622.<\/span><\/li>\n
  3. Shanab, R. E. A. 1974. Ghazali and Aquinason Causation. The Monist: The International Quarterly Journal of General Philosophical Inquiry 58.1.<\/span><\/li>\n
  4. Watt W.M. Muslim Intellectual: A Study of al-Ghazali. \u2013 Edinburgh, 1963.<\/span><\/li>\n
  5. Gryunebaum G.E. Klassicheskiy islam. Ocherki istorii (600-1258). \u2013 M., 1988.<\/span><\/li>\n
  6. Kampanini M. Abu Xamid Muxammad ibn Muxammad al-Gazzali. Minbar. Islamic Studies. 2010;3(1):4-18. https:\/\/doi.org\/10.31162\/2618-9569-2010-3-1-4-18.<\/span><\/li>\n
  7. \u00a0Abu Homid G\u02bbazzoliy. Bidoyat ul-hidoya, Dor ul-minhoj, \u2013Bayrut, 2012.<\/span><\/li>\n<\/ol>\n<\/div>\n
    Davronbek QODIROV,<\/strong><\/span><\/div>\n
    Buxoro davlat universiteti doktoranti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Hasadning manbai xasislikdir, chunki baxil o\u02bbzida bo\u02bblgan narsaning boshqa odamlarning qo\u02bblida bo\u02bblishini istamaydi. Olim o\u02bbta baxillikni ifodalashda arabcha shuhh atamasini qo\u02bbllaydi. Baxil xudoning bandalariga nafaqat o\u02bbzidagi ne\u02bcmatlarni, balki Alloh xazinasidan bo\u02bblganlarini ham bergisi kelmaydi. Shuning uchun uning baxilligi eng yomonidir. Hasadli kishi birovga ilm, davlat va qalbga muhabbat yoxud boshqa ne\u02bcmat in\u02bcom etilishini hazm qilolmaydi. …<\/p>\n","protected":false},"author":1,"featured_media":18231,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\n\u04b2\u0430\u0441\u0430\u0434, \u041a\u0438\u0431\u0440, \u0443\u0436\u0431 \u0432\u0430 \u0444\u0430\u0445\u0440<\/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=18268&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u04b2\u0430\u0441\u0430\u0434, \u041a\u0438\u0431\u0440, \u0443\u0436\u0431 \u0432\u0430 \u0444\u0430\u0445\u0440\" \/>\n<meta property=\"og:description\" content=\"Hasadning manbai xasislikdir, chunki baxil o\u02bbzida bo\u02bblgan narsaning boshqa odamlarning qo\u02bblida bo\u02bblishini istamaydi. Olim o\u02bbta baxillikni ifodalashda arabcha shuhh atamasini qo\u02bbllaydi. Baxil xudoning bandalariga nafaqat o\u02bbzidagi ne\u02bcmatlarni, balki Alloh xazinasidan bo\u02bblganlarini ham bergisi kelmaydi. Shuning uchun uning baxilligi eng yomonidir. 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