{"id":19818,"date":"2022-01-14T09:56:00","date_gmt":"2022-01-14T04:56:00","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=19818"},"modified":"2022-01-14T09:56:00","modified_gmt":"2022-01-14T04:56:00","slug":"bahouddin-valadning-hayoti-falsafiy-ta%ca%bclimoti-va-ilmiy-m%d0%b5rosi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=19818&lang=oz","title":{"rendered":"BAHOUDDIN VALADNING HAYOTI, FALSAFIY TA\u02bcLIMOTI VA ILMIY M\u0415ROSI"},"content":{"rendered":"

Insoniyatning ma\u02bcnaviy qiyofasini yuksaltirish va axloqiy fazilatlarni rivojlantirishda falsafa fanining o\u02bbrni beqiyosdir. Xususan, falsafiy tafakkur tarixi tizimida o\u02bbziga xos o\u02bbringa ega bo\u02bblgan, durdona asarlari bilan diniy va dunyoviy ilmlar taraqqiyotiga munosib hissa qo\u02bbshgan Sharq allomalarining bebaho ma\u02bcnaviy merosini butun dunyo tan olib, yuksak e\u02bctirof etmoqda. Mamlakatimiz Prezidenti ta\u02bckidlaganidek: \u201cIslom olami jahon fani va sivilizatsiyasiga qo\u02bbshgan beqiyos hissasi bilan faxrlanishga to\u02bbla haqli. Xususan, Markaziy Osiyo hududi Sharq Renessansining yirik markazlaridan biri sifatida butun dunyoda ma\u02bclum va mashhur bo\u02bblgan\u201d [6]. Ana shunday buyuk mutafakkirlarimizdan biri Sharqda Sultonul ulamo nomi bilan dong taratgan alloma Muhammad Bahouddin Valad ibn Xatibiydir.<\/span><\/p>\n

Bahouddin Valad o\u02bbz davrida tasavvuf ta\u02bclimoti va shariat ilmining bilimdoni bo\u02bblishi bilan birga, ilohiy ma\u02bcrifatni ham juda ulug\u02bblagan allomai zamon sifatida shuhrat qozongan. U asli Urganchdan bo\u02bblib, sharoit taqozosi bilan Balxga kelib qoladi. Sultonul Ulamo islom ilohiyotshunosligi, Qur\u02bcon tafsiri va hadislar sharhidan madrasada dars berar, uning \u201cMaorif\u201d kitobi juda mashhur edi [9: 135].<\/span><\/p>\n

Allomaning to\u02bbliq ismi Muhammad Bahouddin Valad ibn Husayn Xatibiy Balxiydir. Baho Valad deb ham atalgan [11: 52]. Ahmad Aflokiy o\u02bbzining \u201cManoqibul orifin\u201d asarida Bahouddin Valad quyidagi taxalluslar bilan ijod qilgani haqida ma\u02bclumot beradi: Abu Bakr, Abdurahmon, Hammod, Mutaaxxar, Ahmad Xatib, Mavdud, Husayib, Mahmud Husayn Xatibiy, Bahouddin Valad, Sultonul ulamo, Sultonul orifiyn.<\/span><\/p>\n

Alloma 546\/1151 yilda dunyoga kelgan. Shajarasi xalifa Abu Bakr Siddiq (r.a.)ga borib taqaladi [8: 15]. Bahouddin Valadning bobosi Husayn Xatib, otasining ismi esa Husayn ibn Ahmad Alouddin Muhammad (Xatib Bukriy)dir. Ahmad Xatib \u201cMebsut\u201d nomli asarning muallifi bo\u02bblib, o\u02bbz davrida Shamsul umm nomi bilan shuhrat qozongan [3: 73]. Aflokiyning ma\u02bclumot berishicha, uning onasi Alouddin Muhammad Xorazmshohning qizi, Sulton xonadoni vakilasidir [11: 52-53]. Roziuddin Nishopuriyning yozishicha, onasi Muhammad Xorazmshoh Takeshning qizi Emitulloh xotun bo\u02bblib, xalq uni Malikai jahon deb atagan. O\u02bbz davrining ziyoli ayollaridan bo\u02bblgan. Alisher Navoiy \u201cNasoyimul muhabbat\u201d asarida allomaning ota-onasi haqida bunday ma\u02bclumotni keltiradi: \u201cAmirul mo\u02bbminun Abubakr (r.a.) farzandlaridindur. Onasi Xuroson podshohi Alouddin Muhammad Xorazmshohning qizidur\u201d [7: 165].<\/span><\/p>\n

Bahouddin Valadning otasi Husayn ibn Ahmad ham o\u02bbz davrining mashhur olimi bo\u02bblgan. U atoqli siyosatchi va huquqshunos Radiaddin Nisaburiyning shogirdi bo\u02bblib, uning qo\u02bblida tahsil olgan va bir qancha fiqhiy, shar\u02bciy masalalardagi da\u02bcvo ishlarini olib borib, adolatparvarligi bilan xalq orasida yuksak martabaga ega zot hisoblangan. Bahouddin Valadning \u201cMaorif\u201d asarida Husayn Xatibiy ziyoli, diniy bilimlarni chuqur egallagan, so\u02bbfiylik ta\u02bclimotidan boxabar inson bo\u02bblgani aytib o\u02bbtilgan.<\/span><\/p>\n

Bahouddin Valadga xatiblik qobiliyati ota-bobosidan meros bo\u02bblib o\u02bbtgan. Ajdodlari ota-bobolari Balx shahrining mashhur xatiblaridan bo\u02bblib, uzoq yillar shu sohada faoliyat yuritgan. Uning nomi nafaqat Balx, balki Iroq, Xuroson, Bag\u02bbdod va Movarounnahr kabi yirik shaharlarda ham ma\u02bclum va mashhur bo\u02bblgan. Alloma nihoyatda insonparvar shaxs bo\u02bblgan. Xalq dardi bilan yashagan, xalq manfaatlarini o\u02bbz manfaatidan ustun qo\u02bbygan alloma doimo odamlar orasida bo\u02bblishni afzal ko\u02bbrar, shuningdek, xalqning dardu tashvishlarini o\u02bbz tashvishidek bilib, Sulton Muhammad Xorazmshohga muntazam ravishda yetkazib turgan.<\/span><\/p>\n

Tarixiy manbalarda keltirilishicha, Sultonul Ulamo 1218 yilda haj safarini ado etish bahonasida oilasi, shogirdlari, yaqinlari va 10 tuyaga ortilgan noyob kitoblari bilan Balxni tark etadi. Xorazm hukmdori Muhammad Xorazmshoh tazyiqlaridan bezor bo\u02bblgan [4: 45] Bahouddin Valad oilasining Balxni tark etishiga quyidagilar sabab bo\u02bblganligi manbalarda qayd etilgan:<\/span><\/p>\n

Birinchidan, Bahouddin Valad va Faxriddin Roziy diniy masalalarda bir-biriga raqib edi, ularning fikri va qarashlaridagi ziddiyatlar katta bo\u02bblgan. Xorazmshoh va uning ayonlari Faxriddin Roziyni qo\u02bbllab-quvvatlaydi, natijada mamlakatda turli ko\u02bbngilsizliklar avj oladi. Bahouddin Valadning yaqin do\u02bbsti Majididdin Bag\u02bbdodiy saroy ayonlarining fitnasi tufayli fojeali qatl etiladi.<\/span><\/p>\n

Ikkinchidan, Muhammad Xorazmshoh haddan tashqari kibrlanib, muqaddas aqida va an\u02bcanalarni nazarga ilmay qo\u02bbyadi. Xalifa Nosirga chopar yuborib, Bag\u02bbdoddagi barcha masjidlarda o\u02bbz nomiga xutba o\u02bbqitishni buyuradi. Bu esa Muhammad Xorazmshoh tomonidan butun xalifalikni o\u02bbz boshqaruviga o\u02bbtkazish uchun qilingan oshkora harakat edi.<\/span><\/p>\n

Uchinchidan, Chingizxon qo\u02bbshinlari tobora Xorazmga yaqinlashib kelayotgan, xorazmshohlar davlatining sharqiy chegarasi bo\u02bblgan O\u02bbtrorga yetib qolgan edi. Mo\u02bbg\u02bbullar tomonidan elchi sifatida yuborilgan 450 nafar musulmon savdogari Muhammad Xorazmshoh farmoni bilan qatl etiladi. Bahouddin Valad bu ketma-ket ko\u02bbngilsizliklarning oqibatini va mamlakatda boshlanajak mo\u02bbg\u02bbullar bilan urushni sezgan.<\/span><\/p>\n

Balxning eng mashhur voizi va fiqhshunosi sifatida tanilgan Bahouddin Valad shu tariqa safarga yo\u02bbl oladi. Oilasining mo\u02bbg\u02bbullar istilosidan bir muddat oldin Balxni tark etgani haqida Sulton Valad [10: 251] va Annimare Shimmel [1: 10] o\u02bbz asarlarida ma\u02bclumot berib o\u02bbtgan.<\/span><\/p>\n

Bahouddin Valadning \u201cMaorif\u201d asari mutasavvifning tasavvufiy-irfoniy bilimlari va falsafiy qarashlarini o\u02bbzida jamlagan nodir manba hisoblanib, kundalik shaklida forsiyda yozilgan. U allomaning yagona va mashhur asari bo\u02bblib, nomlanishidanoq muallifning ma\u02bcrifat va ilmu irfonga ishtiyoq va hurmati sezilib turadi. Asarda tasavvufning ma\u02bcrifat, shariat, tariqat va haqiqat bosqichlari xususida so\u02bbz yuritilib, ularning mohiyati turli rivoyatlar va misollar orqali tushuntiriladi.<\/span><\/p>\n

Olmon sharqshunos olimasi Annimare Shimmel o\u02bbz tadqiqotlarida asar haqida so\u02bbz yuritib, unga \u201cEkssentrik hissiyotlar tasviri kundaligi\u201d, deya ta\u02bcrif beradi. Jaloliddin Rumiyning o\u02bbziga xos falsafiy tizimini, uslubini yaratishida bu asar asosiy g\u02bboyaviy manba vazifasini bajargan. Anri Korben bu asar haqida bunday deydi: \u201c\u201cMaorif\u201d buyuk shayx Bahouddin Valadning tasavvufga oid keng qamrovli qarashlarining umumiy yig\u02bbindisidir. Biz uning buyuk o\u02bbg\u02bbli va g\u02bboyaviy vorisi bo\u02bblmish Rumiy ta\u02bclimotini tushunmog\u02bbimiz uchun dastlab \u201cMaorif\u201dni mutolaa qilmog\u02bbimiz darkor\u201d.<\/span><\/p>\n

Koulman Barks va Djon Moynning fikricha, bu asar dastlab ekzoterik bilimlar sohibi bo\u02bblgan, shunday bilimlarga qiziqadigan tor doiradagi kishilar jamoasiga mo\u02bbljallangan. U ko\u02bbp nusxada ko\u02bbchirilib, tarqatilmagan. Faqat islom ilmlari va tasavvuf ta\u02bclimotini tushunadigan tor doiradagi kishilargagina taqdim etilgan, xolos. Asarning dastlabki nusxasi XX asrda Tehronda sharqshunos olim Badiuzzamon Furuzanfar tomonidan topilgan. Olim uni tadqiq etish natijasida keyinchalik asarning XVI asrda turli shaxslar tomonidan to\u02bbplangan va saqlangan 3 nusxasini topishga muvaffaq bo\u02bbladi. Ulardan biri Istanbul universiteti kutubxonasidan, biri Ayo Sofiya ibodatxonasidan va yana bir nusxasi Ko\u02bbnyo muzeyidan chiqadi. Ko\u02bbnyo muzeyidan topilgan nusxada xattotlar tomonidan XIV asrning 1-yarmida bu asardan nusxa ko\u02bbchirilgani bitilgan.<\/span><\/p>\n

\u201cMaorif\u201d tadqiqoti va tahlili yuzasidan 1954 yilda dastlabki ilmiy maqola keng kitobxonlar ommasiga e\u02bclon qilindi. Dastlab u Badiuzzamon Furuzanfar tomonidan tarjima qilingan va ikki jildda nashr etilgan. 1964 yilda Furuzanfar nashri asosida ushbu kitobni A.J.Arberri ingliz tiliga tarjima qilgan va shu tariqa asar G\u02bbarb o\u02bbquvchilari qo\u02bbliga yetib borgan. Keyinchalik Franklin Lyus ham uni mustaqil tarjima qilgan. Eronlik yana bir islomshunos olim Hasan Lohutiy asarni o\u02bbz ona tiliga tarjima qilgan. Shvetsariyalik sharqshunos olim Fris Mayer (1912-1998) esa nemis tiliga o\u02bbgirilgan nusxani yaratgan. \u201cMaorif\u201d \u201cAsl matndan tuzilgan Islom tamadduni yo\u02bbnalishlari\u201d kitobiga ham kiritilgan [12: 171].<\/span><\/p>\n

Ma\u02bclumki, falsafiy tadqiqotlarda muazzam Sharqning buyuk allomalaridan biri hisoblanmish Mavlono Jaloliddin Rumiyning ilmiy merosiga ko\u02bbp murojaat qilinadi. Uning bashariyat tamaddunidagi o\u02bbrni, odamlarning ma\u02bcnaviy-axloqiy va umuminsoniy qadriyatlarga hurmatini oshirishga qaratilgan g\u02bboyalari barcha zamonlarda hamma uchun birdek ahamiyatli bo\u02bblib kelgan. Ammo allomadagi bunday yuksaklikning asosiy manbai \u2013 otasi Bahouddin Valadning ilmiy merosini o\u02bbrganish bo\u02bbyicha hamon yetarlicha tadqiqot ishlari amalga oshirilmagani ajablanarlidir. Bu bugungi kunning dolzarb masalasi va vvazifasidir.<\/span><\/p>\n

Allomaning ilmiy merosi yuzasidan tadqiq etilgan ishlar nihoyatda kam bo\u02bblib, atigi quyidagilar amalga oshirilganini ta\u02bckidlab o\u02bbtish joiz. Afg\u02bbonistonlik rumiyshunos M.Siroj \u201cMavlono Balxiy va uning padari. \u201cMasnaviyi ma\u02bcnaviy\u201dda \u201cMaorif\u201d tafsiri\u201d asarini yozib, \u201cMasnaviyi ma\u02bcnaviy\u201dning yaratilish tarixi va bunga Bahouddin Valadning \u201cMaorif\u201d kitobining ta\u02bcsirini yoritgan [5: 27]. Shuningdek, allomaning ilmiy merosini o\u02bbrganish va falsafiy g\u02bboyalarini tadqiq etish yuzasidan turkiyalik olimlar A.Otash, A.Go\u02bblpinarli, N.To\u02bbpbosh va M.O\u02bbnder tomonidan ham salmoqli ishlar amalga oshirilgan. Tojikistonlik faylasuflardan X.Ziyoyev, M.Dinorshoyev va M.Sultonov \u201cMaorif\u201d asari bo\u02bbyicha maqolalar e\u02bclon qilib, uning tarkibiga kiruvchi hikoyalardan bir nechtasini tojik tiliga tarjima qilgan holda o\u02bbquvchilar e\u02bctiboriga havola etgan. Afsuski, bizga ma\u02bclum tadqiqotlar ro\u02bbyxati shu bilan yakuniga yetdi. Falsafa tarixi sohasida Bahouddin Valadning so\u02bbfiyona fikrlari va falsafiy qarashlari bilan jamoatchilikni to\u02bblaroq tanishtirish uchun amalga oshirilishi lozim bo\u02bblgan ishlar hali juda ko\u02bbp.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
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2.Ahmet Efl\u00e2ki. Arifen Menkebleri, (\u00c7ev.Tahsin Vazid) M.E.B. \u2013Istanbul, 1986.<\/span><\/div>\n
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Vasila CHO\u02bbLIYEVA<\/strong><\/span><\/div>\n
falsafa fanlari bo\u02bbyicha falsafa doktori (PhD),<\/strong><\/span><\/div>\n
Navoiy davlat pedagogika instituti<\/strong><\/span><\/div>\n
Ijtimoiy fanlar kafedrasi dotsenti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Insoniyatning ma\u02bcnaviy qiyofasini yuksaltirish va axloqiy fazilatlarni rivojlantirishda falsafa fanining o\u02bbrni beqiyosdir. Xususan, falsafiy tafakkur tarixi tizimida o\u02bbziga xos o\u02bbringa ega bo\u02bblgan, durdona asarlari bilan diniy va dunyoviy ilmlar taraqqiyotiga munosib hissa qo\u02bbshgan Sharq allomalarining bebaho ma\u02bcnaviy merosini butun dunyo tan olib, yuksak e\u02bctirof etmoqda. Mamlakatimiz Prezidenti ta\u02bckidlaganidek: \u201cIslom olami jahon fani va sivilizatsiyasiga qo\u02bbshgan …<\/p>\n","protected":false},"author":1,"featured_media":19816,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nBAHOUDDIN VALADNING HAYOTI, FALSAFIY TA\u02bcLIMOTI VA ILMIY M\u0415ROSI - 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=19818&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"BAHOUDDIN VALADNING HAYOTI, FALSAFIY TA\u02bcLIMOTI VA ILMIY M\u0415ROSI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Insoniyatning ma\u02bcnaviy qiyofasini yuksaltirish va axloqiy fazilatlarni rivojlantirishda falsafa fanining o\u02bbrni beqiyosdir. Xususan, falsafiy tafakkur tarixi tizimida o\u02bbziga xos o\u02bbringa ega bo\u02bblgan, durdona asarlari bilan diniy va dunyoviy ilmlar taraqqiyotiga munosib hissa qo\u02bbshgan Sharq allomalarining bebaho ma\u02bcnaviy merosini butun dunyo tan olib, yuksak e\u02bctirof etmoqda. 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