{"id":19057,"date":"2021-11-23T11:05:02","date_gmt":"2021-11-23T06:05:02","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=19057"},"modified":"2021-11-23T11:05:02","modified_gmt":"2021-11-23T06:05:02","slug":"abu-nasr-forobiyning-ta%ca%bclimni-rivojlantirish-borasidagi-qarashlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=19057&lang=oz","title":{"rendered":"ABU NASR FOROBIYNING TA\u02bcLIMNI RIVOJLANTIRISH BORASIDAGI QARASHLARI"},"content":{"rendered":"

Vatan ostonadan, inson yashab, nafas olib turgan go\u02bbshadan boshlanadi. Odamzot o\u02bbzi voyaga yetgan ona zaminga doim mehr-muhabbat ko\u02bbrsatishi, uning muqaddas sanalgan har bir hovuch tuprog\u02bbini ko\u02bbziga tutiyodek surishi, unga nisbatan bir umr farzandlik sadoqati bilan yashashi ham farz ham qarzdir[1]<\/a>.<\/span><\/p>\n

Abu Nasr Muhammad ibn Muhammad ibn Uzlug\u02bb ibn Tarxon Forobiy (873-950 yy., O\u02bbtror shahri) islom ilmlari g\u02bboyatda rivojlangan, kuch-qudratga to\u02bblgan, butun musulmon olamida, xususan, Samarqand, Buxoro, Xorazm va Bag\u02bbdodda qator ilmiy markazlar vujudga kelgan bir ajoyib davrda yashab ijod qildi. O\u02bbsha vaqtlari Qur\u02bcon ilmlari, ayniqsa, tafsir g\u02bboyat taraqqiy etgan, hadis ilmi misli ko\u02bbrilmagan darajada rivojlanib, o\u02bbzining yuksak cho\u02bbqqisiga yetgan hamda to\u02bbrtta fiqhiy mazhab yuzaga kelib, musulmon xalqlari orasida mustahkam islom qonunshunosligi vujudga kelgan edi.<\/span><\/p>\n

Abu Nasr Forobiy yunonlarning ilmini, xususan, Arastuning falsafiy merosini chuqur o\u02bbrganib chiqib, islom olamida ilohiy hikmatlar manbai bo\u02bblgan Qur\u02bcon va hadislarga asoslangan falsafa ilmiga asos soldi. Shu sababli \u201cIslom ulamolari orasidagi ilk faylasuf\u201d, \u201cMuallimus soniy\u201d va \u201cSharq Arastusi\u201d nomlari bilan G\u02bbarbu Sharqda shuhrat qozondi. Ilmning turli sohalariga oid 160 dan ortiq asar va risolalar yozdi. Allomaning kitoblari, xususan, \u201cFozil odamlar shahri\u201d deb nomlangan asari Sharq ma\u02bcnaviyatida yangi sahifa ochib berdi. Bu asar asrlar osha hanuzgacha bashariyatni baxt-saodat va ma\u02bcnaviy komillik sari yetaklovchi muhim vositalardan biri bo\u02bblib xizmat qilib kelmoqda. Shu bois yurtimizda Abu Nasr Forobiy ilmiy-ma\u02bcnaviy merosining gultoji bo\u02bblgan bu asarni o\u02bbrganib, ilmiy tadqiq etish va keng ommaga yetkazishga keng e\u02bctibor berilmoqda.<\/span><\/p>\n

Alloma mazkur asarida axloqshunoslik, musiqashunoslik, davlat boshqaruvi, falsafa va mantiq ilmi masalalari bilan birga, ta\u02bclimni rivojlantirish borasida o\u02bbzining aniq va asosli nazariy qarashlarini olg\u02bba suradi. Jumladan, insonni har tomonlama barkamol etib voyaga yetkazishda muhim o\u02bbrin tutuvchi vositalarni, bunda jamiyat va ta\u02bclim-tarbiyaning o\u02bbrni haqidagi fikr va qarashlarini o\u02bbrtaga tashlaydi. Shuningdek, alloma odamzotning insoniy fazilatlar bilan yo\u02bbg\u02bbrilgan holda shakllanib, kamolga yetishini va bunda jamiyatning alohida o\u02bbrni borligini ta\u02bckidlaydi: \u201cInson tug\u02bbilganda kamolotli bo\u02bblib tavallud topmaydi, odamlar orasida o\u02bbsha vaqti farq ham bo\u02bblmaydi, ularning xulqi, faoliyati, hayoti o\u02bbxshash bo\u02bbladi, faqat keyinchalik o\u02bbzgaradi, ya\u02bcni ijtimoiylashuv jarayonida jamiyatda odamlar ming yillardan buyon amal qilib kelayotgan qadriyat va me\u02bcyorlarni qabul qiladi. Ularga moslashadi, tevaragidagi voqealar va muhit ta\u02bcsirida yaxshi yoki yomon odatlarni o\u02bbrganadi. Shu bois odamlardagi xato va kamchilik, yutuq va muvaffaqiyatlar ularda jamiyat rivojiga qarab keyinchalik shakllanadi. Inson jamiyatdagi qarama-qarshiliklarni o\u02bbziga singdira boshlaydi va bu jarayonda har xil mushkulotlarga duch keladi\u201d.<\/span><\/p>\n

\u201cInson faoliyatining adolatga yaqin yo uzoqligi uning aql-zakovati, xulqi, yashayotgan jamiyatiga bog\u02bbliqdir. Unda yomonlik haqidagi fikrlar ozroq bo\u02bblsa, adolatga yaqin bo\u02bbladi, ko\u02bbproq bo\u02bblsa, adolatdan, insofdan uzoqroq bo\u02bbladi. Xulq, albatta, insondagi yaxshi yoki yomon xislatlarning nisbatiga bog\u02bbliqdir\u201d, deb, shakllanib kelayotgan yosh avlod ongidan yomon illatlarni chiqarib tashlab, ularning o\u02bbrnini yaxshi xislatlar bilan to\u02bbldirish zarurligini uqtiradi.<\/span><\/p>\n

Forobiy yoshlarda ta\u02bclim-tarbiya ta\u02bcsirida ijobiy xislatlar va insoniy fazilatlarning shakllanishi haqida so\u02bbz yuritib: \u201cHar bir inson boshdan komil emas, ammo tug\u02bbma ravishda o\u02bbziga xos bo\u02bblgan ichki shuur ila bosqichma-bosqich komillikka jiddu jahd bilan intiladi\u201d, deydi va bu jarayonda ularga o\u02bbzlari qiziqqan kasb-hunarni o\u02bbrgatish lozimligini, agar o\u02bbzlarida biror kasbga intilish yo istak bo\u02bblmasa, majburiy tarzda ta\u02bclim berish kerakligini aytadi. Ya\u02bcni, ta\u02bclim-tarbiya borasida ikki yo\u02bbl: ixtiyoriylik va majburiylikni qo\u02bbllash to\u02bbg\u02bbrisida o\u02bbz tavsiyalarini ilgari suradi.<\/span><\/p>\n

Ixtiyoriy holatda ta\u02bclim-tarbiya berishda \u201cqanoatbaxsh, chorlovchi, ilhomlantiruvchi so\u02bbzlar yordamida odat hosil qilinadi, malaka vujudga keltiriladi, odamdagi g\u02bbayrat, qasd-intilish harakatga aylantiriladi\u201d, deb intiluvchan talabani uning orzu-istaklarini ro\u02bbyobga chiqarish uchun ilm va hunar tomon yetaklash va bunda bor imkoniyatlardan foydalanish zarurligini uqtiradi[2]<\/a>.<\/span><\/p>\n

Nazariy va amaliy bilimlarga intilmaydigan, hayotda biror maqsadga ega bo\u02bblmagan yoshlarni kinoyali tarzda\u00a0\u201c\u2026<\/strong>gapga kirmaydigan qaysar shaharliklar va boshqa sahroyi xalqlar. Chunki ular o\u02bbz istaklaricha, so\u02bbz bilan g\u02bbayratga kiradiganlardan emas. Ulardan birortasi nazariy bilimlarni o\u02bbrganishga kirishsa, uning fazilati yaxshi bo\u02bbladi. Kasb-hunarlarni va juz\u02bciy san\u02bcatlarni egallashga intilish bo\u02bblmasa, bunday odamlarni majbur etmaslik kerak. Chunki shahar xalqlariga tarbiya berishdan maqsad ularni fazilat egasi qilish va san\u02bcat ahllariga aylantirishdir\u201d, deya bayon qilib, ularga\u00a0majburiy ta\u02bclim-tarbiya berish usulini<\/strong>\u00a0qo\u02bbllash kerakligini, bu jarayonda talabaning qanday kasb-hunarga salohiyati yetarli ekanini aniqlash va salohiyati yetmagan narsaga majburlamaslik zarurligini aytadi[3]<\/a>. Jumladan, tarbiya haqida alohida fikr bildirib: \u201cTarbiya oqillikni vujudga keltiradi. Kishining tarbiyasi bo\u02bblmasa, u bema\u02bcnilikni xush ko\u02bbradi\u201d, deydi[4]<\/a>.<\/span><\/p>\n

Demak, Forobiy ta\u02bclim-tarbiya berishda yoshlar nimalarga qiziqishi, ularning qanday kasb-hunarga intilishi bilan hisoblashish va intilishi bo\u02bblmagan yoshlarni muayyan bir kasbga yo\u02bbnaltirish metodikasini bundan o\u02bbn asr oldin ilgari surgan. Alloma orzu qilgan va o\u02bbz asarida bayon etgan bu ta\u02bclim tizimi bugungi kunda bizning diyorimizda to\u02bblaligicha o\u02bbzining amaliy ifodasini topmoqda. Hozir yetishib kelayotgan yosh avlod uchun majburiy o\u02bbrta ta\u02bclim va to\u02bbgaraklar, keyin esa muayyan kasbga yo\u02bbnaltirilgan uch yillik ixtiyoriy-majburiy ta\u02bclim tizimi yo\u02bblga qo\u02bbyilgani Forobiy g\u02bboyalarining hayotda o\u02bbz isbotini topganiga yorqin dalildir.<\/span><\/p>\n

Biz \u201cFozil odamlar shahri\u201d asaridan faqat allomaning ta\u02bclimga oid qarashlari haqida so\u02bbz yuritdik. Albatta, bu kitobning hikmatlari bisyor. Buni mazkur asar zamonlar osha o\u02bbzining qiymati va dolzarbligini yo\u02bbqotmay kelayotganidan ham anglab yetish mumkin. Allomaning bu kitobi qanchalik ko\u02bbp mutolaa qilinsa, o\u02bbzidagi sir va hikmatlarni shunchalik ko\u02bbp namoyon qilaverishi shubhasizdir. Jumladan, bu asar yoshlarimizning axloqiy tarbiyasida, ayniqsa, o\u02bbzligini anglashida ular tayanadigan bebaho manbalardan biri bo\u02bblib xizmat qiladi.<\/span><\/p>\n

[1]<\/a>\u00a0O\u02bbzbekiston Respublikasi Oliy va o\u02bbrta maxsus ta\u02bclim vazirligi. Toshkent davlat iqtisodiyot universiteti. O\u02bbzbekiston tarixi kafedrasi. \u201cO\u02bbzbekiston tarixi\u201d fanidan ma\u02bcruza matnlari, Toshkent \u2013 2010.<\/span><\/div>\n
[2]<\/a>\u00a0Abu Nasr Forobiy. Fozil odamlar shahri. Abdulla Qodiriy nashriyoti, T.: \u2013 B 184.<\/span><\/div>\n
[3]<\/a>\u00a0O\u02bbsha asar. \u2013 B 185<\/span><\/div>\n
[4]<\/a>\u00a0O\u02bbsha asar. \u2013 B 30.<\/span><\/div>\n
Nodir QOBILOV,<\/strong><\/span><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\u00a0<\/strong>ilmiy xodimi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Vatan ostonadan, inson yashab, nafas olib turgan go\u02bbshadan boshlanadi. Odamzot o\u02bbzi voyaga yetgan ona zaminga doim mehr-muhabbat ko\u02bbrsatishi, uning muqaddas sanalgan har bir hovuch tuprog\u02bbini ko\u02bbziga tutiyodek surishi, unga nisbatan bir umr farzandlik sadoqati bilan yashashi ham farz ham qarzdir[1]. Abu Nasr Muhammad ibn Muhammad ibn Uzlug\u02bb ibn Tarxon Forobiy (873-950 yy., O\u02bbtror shahri) islom …<\/p>\n","protected":false},"author":1,"featured_media":19055,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nABU NASR FOROBIYNING TA\u02bcLIMNI RIVOJLANTIRISH BORASIDAGI QARASHLARI<\/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=19057&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ABU NASR FOROBIYNING TA\u02bcLIMNI RIVOJLANTIRISH BORASIDAGI QARASHLARI\" \/>\n<meta property=\"og:description\" content=\"Vatan ostonadan, inson yashab, nafas olib turgan go\u02bbshadan boshlanadi. 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