{"id":18856,"date":"2021-11-11T09:33:25","date_gmt":"2021-11-11T04:33:25","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=18856"},"modified":"2021-11-11T09:34:01","modified_gmt":"2021-11-11T04:34:01","slug":"muhammad-g%ca%bbazzoliy-va-uning-nasihatul-mulk-asari-haqida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=18856&lang=oz","title":{"rendered":"MUHAMMAD G\u02bbAZZOLIY VA UNING \u201cNASIHATUL MULK\u201d ASARI HAQIDA"},"content":{"rendered":"

Sharq Renessansining mashhur faylasufi va Islom tamadduni ustuni va poydevorlaridan biri mutafakkir, alloma Muhammad G\u02bbazzoliy hisoblanadi. Imom G\u02bbazzoliy fiqh, aqida, kalom va tasavvuf ilmida yetuk bo\u02bblib, uning zakovati butun Sharq va G\u02bbarb faylasuflari tomonidan tan olinadi. G\u02bbazzoliyning ijtimoiy-siyosiy qarashlari asosan uning fors tilida yozilgan \u201cNasihatul mulk\u201d asarida o\u02bbz aksini topgan. Bu asarda ideal bir boshqarish (idora) oyatlar, hadislar, hikmatli so\u02bbzlar, mashhur falsafa va din vakillarining, odil hukmdorlarning so\u02bbz va xatti-harakatidan namunalar berilgan holda yoritilgan.<\/span><\/p>\n

Asar muqaddima, kirish va yetti bo\u02bblimdan iborat. Birinchi bo\u02bblim \u2013 adolat va siyosat; ikkinchi bo\u02bblim \u2013 vazirlarda bo\u02bblishi kerak bo\u02bblgan xususiyatlar; uchinchi bo\u02bblim \u2013 yozuvchilar (kotiblar)ning vazifa va odoblari; to\u02bbrtinchi bo\u02bblim \u2013 davlat odamlarining va boshqaruvchilarning yuksak azmi; beshinchi bo\u02bblim \u2013 ahli donishning hikmatli so\u02bbzlari; oltinchi bo\u02bblim \u2013 aqlning sharafi va fazilati; yettinchi bo\u02bblim \u2013 xotinlar (ayollar)ning sifat va hollari.<\/span><\/p>\n

Asarning kirish qismi 4 ta katta mavzuni o\u02bbz ichiga qamrab olgan. Bular: e\u02bctiqod asoslari, imon daraxtining shoxlari, adolatning asoslari, imon daraxtining sug\u02bboriladigan ikki manbasi.<\/span><\/p>\n

G\u02bbazzoliy asarning birinchi bo\u02bblimini: \u201cShuni qat\u02bciy holda bilki, Alloh insonlar orasidan ikki guruhni yetuk holda yaratgan. Bular \u2013 payg\u02bbambarlar va davlat odamlaridir. Alloh payg\u02bbambarlarni, insonlarni Allohga qanday qullik qilishni o\u02bbrgatmoq va Uni tanimoq yo\u02bblini tushuntirish uchun yuborgan. Davlat boshliqlarini esa insonlarni bir-biriga qarshi jo\u02bbshqinlik va dushmanlik qilishdan saqlamoq uchun tanlagan. Tuzum (tartib) va buzilishning ipini ularning qo\u02bbllariga bergan, hikmati bilan xalqning manfaat va foydasini ularga bog\u02bblagan, qudrati bilan ularni eng sharafli maqomga ko\u02bbtargan\u201d, \u2014 deb boshlaydi[2: 54].<\/span><\/p>\n

Alloma bu bilan o\u02bbziga din va imon nasib etgan har kimning sultonlarni va davlat boshliqlarini sevishi, amr etganiga itoat etishi kerakligini uqtiradi. Hukmdorlarni o\u02bbz o\u02bbrnida adolatli va zolim boshqaruvchilarga bo\u02bbladi. Uningcha, adolatli davlat odamlari odil, xalqparvar bo\u02bblib, zulm va fasoddan tinch. Zolim boshqaruvchilar esa xosiyatsizdir. Shu o\u02bbrinda alloma oldingi fors podshohlaridan misollar keltiradi va o\u02bbz fikrini inson yaxshilik va go\u02bbzal axloq urug\u02bbini ekib, nafsini chirkin ayblardan poklab, halok etuvchi xatolardan uzoq turishi kerakligini aytib xulosalaydi.<\/span><\/p>\n

Alloma e\u02bctiroficha, davlat odamlari va yo\u02bblboshchilari bu jihatlarga alohida e\u02bctibor qaratishlari shart. Chunki har bir inson qilgan ishlariga ko\u02bbra tilga olinadi va zikr etiladi. Agarda qilgan ishlari yaxshi bo\u02bblsa, xayrlidir. Agarda, yomon bo\u02bblsa, u yovuz insondir.<\/span><\/p>\n

Alloma mulohazasiga ko\u02bbra, din va sulton egiz qardosh kabi bir-biridan ayrilmaydigan ikki narsadir. Shu asosga ko\u02bbra, davlat boshliqlari dinga ahamiyat berishlari, uni yomon tushunchalar, shubhali ishlar, shuningdek, dinga zarar yetkazadigan\u00a0 holat va harakatlardan saqlamog\u02bbi kerak. Shu sababli G\u02bbazzoliy \u201cxalqning axloqi \u2013\u00a0 yetakchi axloqining natijasidir\u201d, deb ko\u02bbrsatadi[2: 126]. O\u02bbz fikrini davom ettirib, yer yuzining xarob bo\u02bblishi ikki narsaga bog\u02bbliq: biri \u2013 boshqaruvchining ojizligi, ikkinchisi \u2013 boshqaruvchining zulmi, deb uqtiradi.<\/span><\/p>\n

G\u02bbazzoliy nazdida sulton o\u02bbzidan avvalgi odil insonlarning yo\u02bblidan borishi va ularning go\u02bbzal siyratlariga amal qilishi lozim. Ularning boshidan kechgan voqealarni hikoya qiladigan kitoblarni o\u02bbqishi shart. Chunki ular ibrat bo\u02bbla oladigan tajribalarni boshidan o\u02bbtkazgan. Ular yaxshilikni yomonlikdan, go\u02bbzallik ichki va tashqi go\u02bbzallikdan iborat ekanini, uning ochiq va yashirin bo\u02bblishini yaxshi bilishgan.<\/span><\/p>\n

Alloma mulohazalariga ko\u02bbra, kimda ilm, adolat, jo\u02bbmardlik va hilm bo\u02bblsa, u sultonlikka loyiqdir. Haqiqiy sultonlar Allohning soyasida bo\u02bbladi. Ular quyidagi sifatlarda o\u02bbzini ko\u02bbrsatadi: aql, ilm, o\u02bbtkir zako, sog\u02bblom vujud, yigitlik, jasorat, go\u02bbzal axloq, zaiflarga nisbatan insof, o\u02bbz xalqiga muhabbat, yo\u02bblboshchilik qobiliyati va boshqalar.<\/span><\/p>\n

Shuningdek, sulton xalqni adolat bilan go\u02bbzal boshqara olishi shart. Chunki xalqni oyoqda tutib turadigan sultondir, u Allohning xalifasidir. G\u02bbazzoliy ana shundagina sultonning siyosati yanada go\u02bbzal, haybati esa yanada mukammal bo\u02bbladi, deydi.<\/span><\/p>\n

Insonlar ichida davlatni boshqarishga eng loyig\u02bbi \u2013 qalbidan adolat tuyg\u02bbusi o\u02bbrin olgan, uyida din va fazilat ustun bo\u02bblgan kishidir, deb ko\u02bbrsatadi alloma. Shunday sifatlarga ega bo\u02bblgan boshqaruvchi din va aql sohiblarining qarashiga tayanadi. Ularning suhbati aqlli kishilar suhbatiga o\u02bbxshash, mashvaratlarni go\u02bbzal qarashlarga ega\u00a0 sultondek o\u02bbtkazadi [2: 174].<\/span><\/p>\n

Boshqaruvchi, deb ko\u02bbrsatadi G\u02bbazzoliy, o\u02bbzida bo\u02bblgan quvvatning, qudratning va iqtidorning Allohdan kelganini bilsa, u o\u02bbzidan ko\u02bbra quvvatliroq bo\u02bblgan qo\u02bbshinni mag\u02bblub eta oladi. O\u02bbz qarashlarini davom ettirib, butun olam inson bilan, inson esa ilm bilan go\u02bbzal ekanini ta\u02bckidlaydi. Uningcha, insonning qadru qiymati aqliga ko\u02bbra ortadi. Aql va ilmdan xayrli biror narsa yo\u02bbq. Ilm izzat va sharafning davomidir. Aql esa baxtlilikning davomi va nizomidir[2:189].<\/span><\/p>\n

G\u02bbazzoliy saltanatning asosini sultonning go\u02bbzal niyati va sog\u02bblom fe\u02bcl-atvoriga bog\u02bbliq, deb ko\u02bbrsatadi. Sultonning sog\u02bblom hukm yuritishi esa elchilarning ishonchliligi va sadoqatiga tayanadi.<\/span><\/p>\n

Asarning ikkinchi bo\u02bblimida vazirlarda bo\u02bblishi kerak bo\u02bblgan xususiyatlar batafsil tahlil etiladi. Sultonning vaziri solih va odil bo\u02bblsa, uning qiymati yuksaladi. Alloma nazdida hech bir davlat boshlig\u02bbi yordamchisiz davlatni idora etishi mumkin emas. Shu o\u02bbrinda alloma sultonning yordamchisi uch narsaga e\u02bctibor berishi\u00a0 zarurligini\u00a0 uqtiradi. Bular:<\/span><\/p>\n

    \n
  1. O\u02bbzi bilan ko\u02bbrishish istagida bo\u02bblgan kishilarga ko\u02bbrishish uchun izn bermoqligi.<\/span><\/li>\n
  2. Fasodchi kishilarning o\u02bbzi haqidagi so\u02bbzlariga quloq bermasligi.<\/span><\/li>\n
  3. Sultondan sirlarni aslo yashirmasligi[2: 199].<\/span><\/li>\n<\/ol>\n

    Xayrli vazir \u2013 sulton sirlarining qo\u02bbruvchisi, mamlakat ishlarining ta\u02bcqibchisi, xazina va viloyatlarning me\u02bcmoridir. Vazirning sifatlari haqida fikr yuritar ekan, G\u02bbazzoliy vazir davlat ishlarini xayrli tomonga yo\u02bbnaltirishi va yomon ishlardan saqlanishi zarurligiga alohida ahamiyat qaratadi. Vazirning ishonchli bo\u02bblishi sulton iqtidorining davomiyligi va salomatligi demakdir. Kotibning bilimli bo\u02bblishi sultonning oqilona ish yuritishi va do\u02bbstona munosabatda bo\u02bblishini ko\u02bbrsatadi. Himoyachining marhamatli bo\u02bblishi hukmdorning xalqidan mamnunligi va raiyat hayotiga qiziqishini ko\u02bbrsatadi. Do\u02bbstining solih bo\u02bblishi barcha ishlarning o\u02bbz yo\u02bblida ketayotganini ko\u02bbrsatadi, deya qayd etadi[2: 202].<\/span><\/p>\n

    Vazirda besh narsaga ehtiyoj bor, deb yozadi G\u02bbazzoliy. Bular: ziyraklik, ilm, jasorat, to\u02bbg\u02bbrilik, sir saqlash. Vazir, shuningdek, o\u02bbzini ayb sanalgan odatlardan saqlamog\u02bbi lozim. Vazir hatto sultonda mumkin bo\u02bblmagan yoqimsiz narsalarni ko\u02bbrganda uni go\u02bbzal holga keltirmog\u02bbi lozim. G\u02bbazzoliy davlatning barbod bo\u02bblishini ikki sabab bilan bog\u02bblaydi. Birinchisi, vazirning xoinlikka qo\u02bbl urishi, ikkinchisi, davlat boshlig\u02bbi niyatining yomon va buzuq bo\u02bblishi[2: 205].\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Davomi bor\u2026<\/strong><\/em><\/span><\/p>\n

    FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
    \n
      \n
    1. \u0130mam Gazal\u00ee. Nas\u00eehat\u00fc\u02bcl-m\u00fcl\u00fbk (Devlet Ba\u015fkanlar\u0131na Nas\u00eehatlar): Trc. Osman \u015eekerci. \u2013\u0130stanbul: Sinan Yay\u0131nlar\u0131, 1969.<\/span><\/li>\n
    2. \u0130mam Gazal\u00ee. Nas\u00eehat\u00fc\u02bcl-m\u00fcl\u00fbk. Y\u00d6NET\u0130C\u0130LERE ALTIN \u00d6\u011e\u00dcTLER. M\u00fctercim: H\u00fcseyin Okur, \u2013Semerkand Yay\u0131nc\u0131l\u0131k, 2008.<\/span><\/li>\n
    3. Imom Muhammad G\u02bbazzoliy. Nasihatul muluk. Jaloliddin Humoiy tahriri ostida. Humo nashriyoti, 4-nashr. 1367.<\/span><\/li>\n
    4. Sayyid Muhammad Hotamiy. Islom tafakkuri tarixidan. \u2013T.: Minhoj, 2003.<\/span><\/li>\n
    5. \u00a0Sad\u0131k Yazar. \u201cGazz\u00e2l\u00ee\u02bcnin 13-19 Y\u00fczy\u0131llar Aras\u0131nda Bat\u0131 T\u00fcrk\u00e7esinde Terc\u00fcme Edilen Eserleri\u201d, Divan Disiplinleraras\u0131 \u00c7al\u0131\u015fmalar Dergisi, c.16, s.31, (2011\/2).<\/span><\/li>\n<\/ol>\n<\/div>\n
      Firuz MUZAFFAROV,<\/strong><\/span><\/div>\n
      Buxoro davlat universiteti kafedra mudiri, falsafa doktori (PhD)<\/strong><\/span><\/div>\n
      Baxshi RUSTAMOV,<\/strong><\/span><\/div>\n
      Buxoro davlat universiteti o\u02bbqituvchisi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

      Sharq Renessansining mashhur faylasufi va Islom tamadduni ustuni va poydevorlaridan biri mutafakkir, alloma Muhammad G\u02bbazzoliy hisoblanadi. Imom G\u02bbazzoliy fiqh, aqida, kalom va tasavvuf ilmida yetuk bo\u02bblib, uning zakovati butun Sharq va G\u02bbarb faylasuflari tomonidan tan olinadi. G\u02bbazzoliyning ijtimoiy-siyosiy qarashlari asosan uning fors tilida yozilgan \u201cNasihatul mulk\u201d asarida o\u02bbz aksini topgan. Bu asarda ideal bir boshqarish …<\/p>\n","protected":false},"author":1,"featured_media":18854,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMUHAMMAD G\u02bbAZZOLIY VA UNING \u201cNASIHATUL MULK\u201d ASARI HAQIDA<\/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=18856&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MUHAMMAD G\u02bbAZZOLIY VA UNING \u201cNASIHATUL MULK\u201d ASARI HAQIDA\" \/>\n<meta property=\"og:description\" content=\"Sharq Renessansining mashhur faylasufi va Islom tamadduni ustuni va poydevorlaridan biri mutafakkir, alloma Muhammad G\u02bbazzoliy hisoblanadi. Imom G\u02bbazzoliy fiqh, aqida, kalom va tasavvuf ilmida yetuk bo\u02bblib, uning zakovati butun Sharq va G\u02bbarb faylasuflari tomonidan tan olinadi. G\u02bbazzoliyning ijtimoiy-siyosiy qarashlari asosan uning fors tilida yozilgan \u201cNasihatul mulk\u201d asarida o\u02bbz aksini topgan. 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Imom G\u02bbazzoliy fiqh, aqida, kalom va tasavvuf ilmida yetuk bo\u02bblib, uning zakovati butun Sharq va G\u02bbarb faylasuflari tomonidan tan olinadi. G\u02bbazzoliyning ijtimoiy-siyosiy qarashlari asosan uning fors tilida yozilgan \u201cNasihatul mulk\u201d asarida o\u02bbz aksini topgan. 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