{"id":19912,"date":"2022-01-19T09:28:48","date_gmt":"2022-01-19T04:28:48","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=19912"},"modified":"2022-01-19T09:28:48","modified_gmt":"2022-01-19T04:28:48","slug":"ahmad-ziyouddin-kumushxonaviy-bag%ca%bbrik%d0%b5nglik-timsoli","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=19912&lang=oz","title":{"rendered":"AHMAD ZIYOUDDIN KUMUSHXONAVIY \u2013 BAG\u02bbRIK\u0415NGLIK TIMSOLI"},"content":{"rendered":"

Bag\u02bbrikenglik o\u02bbzgalarning xulq-atvori, turmush tarzi, fikr-mulohazalari, gap-so\u02bbzlari, his-tuyg\u02bbulari, e\u02bctiqodi, harakatlariga nisbatan sabr-toqatli, chidamli bo\u02bblishni anglatadi. Lug\u02bbatlarda bag\u02bbrikenglik \u201ctolerantlik\u201d (lot.: \u201ctolegaptio\u201d \u2013 matonat-chidam, sabr-toqat) tushunchasining sinonimi sifatida ishlatiladi. Bag\u02bbrikenglik \u2013 o\u02bbzgalarga nisbatan mehr-muruvvatli, g\u02bbamxo\u02bbr, saxiy, keng fe\u02bclli bo\u02bblgan ma\u02bcnaviy fazilatlarga ega kishilarni ifodalovchi tushunchadir.<\/span><\/p>\n

Rossiyada chop qilingan sotsiologik lug\u02bbatda tolerantlikka quyidagicha ta\u02bcrif beriladi:<\/span><\/p>\n

a) Yot odamning turmush tarzi, xulqi, urf-odati, hissiyoti, fikri, g\u02bboyasi, e\u02bctiqodiga chidamlilik bilan yondashuv;<\/span><\/p>\n

b) noqulay omillarni sezmay qolish natijasida sodir bo\u02bblgan hodisalarga vazminlik bilan yondashuv;<\/span><\/p>\n

v) noqulay, nomaqbul hissiy omillar ta\u02bcsiriga xam chidam bilan yondashuv [1: 278].<\/span><\/p>\n

Mark Natturno tolerantlikni o\u02bbzga hayot tarzi, nuqtai nazar, g\u02bboya va e\u02bctiqodlarga toqatlilik bag\u02bbrikenglikdir deb, o\u02bbz fikrini bunday davom ettirgan: \u201cMening fikrimcha, biz erkin va ongli mavjudot bo\u02bblganimiz sababli aybni atrofdagilarga ag\u02bbdarishdek bid\u02bcatlardan xoli bo\u02bblishimiz kerak. Alalxusus, bu tolerantlikka aloqador bo\u02bblib, ushbu tolerantlikni uzoq muddat erkinlikka to\u02bbsiq bo\u02bblib kelgan diniy, etnik va irqiy xurofotlarni yengib o\u02bbtish yo\u02bblidagi urinishlarimiz sifatida tavsiflash mumkin\u201d.<\/span><\/p>\n

Mark Natturno fikrlaridan ayonki, \u201cTolerantlik \u2013 bu yoqmaydigan, hatto yovuz deb hisoblanuvchi narsalarga toqat bilan munosabatda bo\u02bblishdir\u201d. Munosabatning bunday turini ma\u02bcrifatparvar faylasuflar bo\u02bblmish Volter va Jon Lokk diniy ta\u02bcbirlarga qarshi chora sifatida talqin etgan va bu XVIII asrdan boshlab axloqiy ideal sifatida qadrlangan [2: 40].<\/span><\/p>\n

Bag\u02bbrikenglik \u2013 bu kishi yetukligi, insoniyligi darajasini belgilovchi mezonlarning eng muhimidir. Azal-azaldan xalqimiz yordamga muhtoj kishilarga muruvvat ko\u02bbrsatgan, nogironlarni qo\u02bbllab-quvvatlagan, yetim-yesirlar boshini mehr ila silagan, bag\u02bbriga bosgan. Bag\u02bbrikenglik \u2013 tasavvufiy hayotning o\u02bbzi. Tasavvufning oldiga qo\u02bbygan maqsadi esa muhabbat, ya\u02bcni Allohga muhabbatdir. Zero, \u201cYaratganni sevish yaratilganlarini sevish bilandir\u201d.<\/span><\/p>\n

Payg\u02bbambarimiz sollallohu alayhi vasallam ummatlarni bag\u02bbrikeng bo\u02bblishga chaqirganlar. Sahobalarga barcha jabhada bag\u02bbrikeng bo\u02bblish kerakligini uqtirib,\u00a0\u201cSotganda ham, sotib olganda ham, haq talab qilganda ham bag\u02bbrikeng bo\u02bblgan kishiga Alloh rahm qilsin\u201d<\/strong>, deganlar [3:128].<\/span><\/p>\n

Payg\u02bbambarimiz sollallohu alayhi vasallam o\u02bbz nafslari uchun hech qachon g\u02bbazab qilmaganlar, birovdan o\u02bbch olmaganlar. Shu sababli buyuklarning buyugi darajasida maqtovga sazovor bo\u02bblganlar. Bunday go\u02bbzal sifatlar Payg\u02bbambarimiz sollallohu alayhi vasallam va u zotning sahobalari amal qilgan yo\u02bblda sobit qolgan, ahli sunna val jamoa e\u02bctiqodida bo\u02bblgan valiylar, avliyolarda kuzatilgan.<\/span><\/p>\n

Bag\u02bbrikeng kishilar timsoli sifatida hozirgi kunda dunyo bo\u02bbylab keng tarqalgan naqshbandiya tariqati asoschisi, Buxoroyi Sharifda yashab o\u02bbtgan hazrat Bahouddin Naqshband va shu tariqatni davom ettirgan tasavvuf namoyandalarini keltirish mumkin [4:3]. Naqshbandning ilm o\u02bbrganishi, saxovatpeshaligi, omma bilan yaxshi munosabatda bo\u02bblishi, har bir ishga Allohga tavakkul qilishi bag\u02bbrikenglik sifatlaridir.<\/span><\/p>\n

Naqshbandiya ta\u02bclimotining buyuk namoyandalardan biri \u2013 \u201cSilsilai sharif\u201d (\u201coltin zanjir\u201d)da 32-halqaning piri murshidi Ahmad Ziyouddin Kumushxonaviy mana shunday fazilatlarga ega inson bo\u02bblgan [5: 28].<\/span><\/p>\n

Ahmad Ziyouddin Kumushxonaviy hijriy 1228 (milodiy 1813) yilda Rum diyori \u2013 hozirgi Turkiyadagi Kumushxona shahrining \u201cAmirlar\u201d mahallasida dunyoga kelgan. Ajdodlari Buxoroi Sharifdan bo\u02bblgan. Otasi solih inson bo\u02bblib, tijorat bilan shug\u02bbullangan. Ahmad Ziyouddin Kumushxonaviy besh yoshida o\u02bbqishni boshlab, sakkiz yoshida Qur\u02bconi karimni yodlagan, \u201cDaloili xayrot\u201d, \u201cQasidai Burda\u201d va \u201cHizbul A\u02bczam\u201d kabi kitoblarni qiroat qilishga ustozlardan ruxsat olgan [6: 302].<\/span><\/p>\n

Oliyhimmat, serg\u02bbayrat, irodali, qat\u02bciy xulq sohibi bo\u02bblmoq ilm talab qilishda zarur bo\u02bblgan shartlar hisoblanadi. Ta\u02bckidlash joizki, bu go\u02bbzal sifatlar Ahmad Ziyouddin Kumushxonaviyda bolaligidan namoyon bo\u02bblgan.<\/span><\/p>\n

Ahmad Ziyouddin Kumushxonaviy o\u02bbn yoshida bo\u02bblganda, otasi bilan birga Qora dengiz atrofidagi shaharlardan biri Trabzonga hijrat qiladi. U yerdagi peshqadam olimlardan olat (balog\u02bbat), sarfu nahv, ma\u02bconiy (adabiyot, badiiyat) va mantiq bilimlarini hamda shariat ilmlarini o\u02bbrgana boshlaydi. Yosh bo\u02bblishiga qaramay, do\u02bbkonda otasiga yordam berib, bo\u02bbsh vaqt topdi deguncha ilohiy ishq va shavq bilan ilm tahsiliga sa\u02bcy va g\u02bbayrat qilar, maqsadi ko\u02bbproq ilm olishda edi.<\/span><\/p>\n

Yoshligida halol pul topishga harakat qilib, o\u02bbz qo\u02bbllari bilan hamyon to\u02bbqib sotgan va topganini ilm yo\u02bblida sarflagan. 18 yoshlarida amakisi bilan Istanbulga borib, otasi uchun kerakli tijorat mollarini olib, amakisiga topshiradi va bunday dedi: \u201cAmakijon, men shu lahzada ilm va ma\u02bcrifat shahri bo\u02bblgan Istanbulda turganimdan ulug\u02bb bir saodat va baxtiyorlik og\u02bbushidaman. Men uchun ilm va ma\u02bcrifatni qo\u02bblga kiritish hamma narsadan ustun turadi. Zinhor mendan ranjib, xafa bo\u02bblmang. Vaqtida, kelajakda kerak bo\u02bbladi deb, o\u02bbz qo\u02bblim bilan hamyonlar to\u02bbqib, ularni sotib, bir qancha pul yiqqan edim. O\u02bbzimda hech narsa qoldirmasdan, bularni ham sizga topshirib, otamga jo\u02bbnataman\u201d [6: 302].<\/span><\/p>\n

Ibodat bilan halol kasb qilish Qur\u02bconi karimning bir necha joyida zikr qilingan.\u00a0\u201cBas, namoz tugagandan so\u02bbng yer yuzi bo\u02bbylab tarqaling va Allohning fazlidan talab qiling va Allohni ko\u02bbp eslang, shoyadki, yutuqqa erishsangiz\u201d<\/strong>\u00a0(Jum\u02bca surasi, 10-oyat) [7: 143].<\/span><\/p>\n

Payg\u02bbambarimiz sollallohu alayhi vasallam ta\u02bckidlaganlaridek:\u00a0\u201cEng yaxshi kasb \u2013 kishi o\u02bbz qo\u02bbli bilan kasb qilishi va har bir yaxshi savdo\u201d<\/strong>\u00a0(Imom Ahmad rivoyati) [8].<\/span><\/p>\n

Ahmad Ziyouddin Kumushxonaviyning bag\u02bbrikeng inson bo\u02bblganini ifodalovchi dalillardan biri shuki, u Payg\u02bbambarimizning yuqorida keltirilgan hadislariga amal qilib, o\u02bbz qo\u02bbli bilan to\u02bbqigan hamyonlarni sotib, topgan pulidan bir tiyin ham saqlamay otasiga yuborgan.<\/span><\/p>\n

Kumushxonaviy mukammal ilmi sababli ilm talabida bo\u02bblganlarga islomiy dars beruvchi vazifasiga tayinlangan. Shariat ilmlarini mukammal o\u02bbrganib, tasavvuf va tariqat sohasida shayx Ahmad Ziyouddin Arvodiydan dars olib kamol topgan. Shayx Kumushxonaviyga piri murshidlari 240 ta asarni o\u02bbqitish va o\u02bbrgatish vazifasini topshirgan. Kumushxonaviy eng buyuk saxovat bilim-ziyo tarqatish ekanini qalban anglab, tolibi ilmlarga xolislik bilan ilm o\u02bbrgatgan. Islom ahli hozirgi kunda ham uning mana bu asarlaridan foydalanib kelayotgani fikrimizning yaqqol dalilidir [9: 175]:<\/span><\/p>\n

    \n
  1. \u201cJomiul usul fil avliyo va anvoihim\u201d. Asar nomi chetiga: \u201cAs-sufiyyatu va favoidi soir\u201d deb qayd etilgan. Hozir turk tiliga tarjima qilinib, nashr etilgan.<\/span><\/li>\n
  2. \u201cJomiul mutun fi haqqi anvois sifatil ilohiyya val aqoidil Moturidiyya va alfozil kufri va tasdiqil a\u02bcmolil ajibiyya\u201d. (\u201cAlloh taoloning anvoyi ism sifatlari. Moturidiya e\u02bctiqodi, kufr so\u02bbzlar bayoni va amallarning durust bajarilmog\u02bbi haqida matnlar to\u02bbplami\u201d). Turli nashrlari mavjud. O\u02bbzbekistonda 2000 yili \u201cMovarounnahr\u201d nashriyotida Mirzo Kenjabek tarjimasi asosida chop etilgan.<\/span><\/li>\n
  3. \u201cRomuzul ahodis ala tartibi xurufil hijo\u201d (\u201cHadislar dengizi\u201d). Turli nashrlari mavjud. O\u02bbzbekistonda 2007 yilda \u201cMovarounnahr\u201d nashriyotida Bahriddin Umrzoq tarjimasi asosida nashr qilingan.<\/span><\/li>\n
  4. \u201cMajmuatul ahzob\u201d (\u201cKatta duo va zikrlar\u201d). O\u02bbzbekistonda 2014 yili \u201cSharq\u201d nashriyotida bir guruh tarjimonlar tomonidan Kumushxonaviyning 2000 sahifalik kitoblaridan saralab olingan eng zaruriy duolar kitobi chop etilgan.<\/span><\/li>\n
  5. \u201cHadisi arbain\u201d (\u201cQirq hadis\u201d). Sulaymoniya kutubxonasida qo\u02bblyozma nusxasi saqlanadi.<\/span><\/li>\n
  6. \u201cG\u02bbaroibul ahodis\u201d. Turli nusxalari bor.<\/span><\/li>\n
  7. \u201cNajotul g\u02bbofilin\u201d. Bir nechta nashri mavjud.<\/span><\/li>\n<\/ol>\n

    Benazir alloma\u00a0 va ustoz bo\u02bblgani sababli Kumushxonaviy muridlarining soni milliondan oshgan. Bu ham undagi bag\u02bbrikenglik qirralaridan birini ko\u02bbrsatadi.<\/span><\/p>\n

    Ahmad Ziyouddin Kumushxonaviyning bag\u02bbrikenglik sifatlaridan biri sifatida uning ilm oluvchilar, kitobxonlar sonini ko\u02bbpaytirish, xalq ma\u02bcnaviyatini yuksaltirish maqsadida bosmaxona qurdirib, ilmiy kitoblarni ilm toliblariga bepul tarqatganini keltirish mumkin [10: 9].<\/span><\/p>\n

    Mutasavvif olim nafaqat ilm va odob-axloq bobida, balki xalqni iqtisodiy qo\u02bbllab-quvvatlash sohasida ham ancha xizmatlar ko\u02bbrsatgan. Bunga dalil o\u02bblaroq bu tabarruk zotning foizsiz bank tashkil qilib, muhtoj bo\u02bblganlarga hojatini qoplaydigan miqdorda qarz berdirib, qulay shartlar asosida, imkoniyati bo\u02bblganda qaytarishi uchun sharoitlar yaratib berganini keltirish joiz [11: 305].<\/span><\/p>\n

    Ahmad Ziyouddin Kumushxonaviyning bag\u02bbrikeng inson bo\u02bblganini ko\u02bbrsatuvchi dalillar sifatida quyidagilarni sanab o\u02bbtamiz:<\/span><\/p>\n

      \n
    1. Halol mehnat bilan topgan daromadini xolis ehson qilishi.<\/span><\/li>\n
    2. Ilmni mukammal ilm o\u02bbrganib, tolibi ilmlarga xolis o\u02bbrgatishi.<\/span><\/li>\n
    3. Bosmaxona qurdirib, ilmiy kitoblar nashr etib, ilm toliblariga bepul tarqatishi.<\/span><\/li>\n
    4. Foizsiz bank qurdirib, xalqni iqtisodiy jihatdan qo\u02bbllab-quvvatlashi.<\/span><\/li>\n
    5. Ilmiy mehnatining ko\u02bblami. U shu darajada keng bo\u02bblganki, boshqa insonning umri yetmagan bo\u02bblur edi, deydilar.<\/span><\/li>\n<\/ol>\n

      Tasavvuf Sharq fikriy taraqqiyotidagi ko\u02bbp asrlik tajribani qamrab olib, uni rivojlantirdi, din va falsafa, hikmat va vahdat, kalom va hadis ilmlarini birlashtirdi, ilohiy ilmlar bilan dunyoviy ilmlarni o\u02bbzaro bog\u02bblashga harakat qildi. Natijada tasavvuf Sharq kishisining tafakkur tarzi va axloq normasini belgilaydigan hodisaga aylandi.<\/span><\/p>\n

      Ta\u02bckidlash joizki, yurtimiz mustaqillikka erishgach, umuminsoniy ahamiyatga molik milliy qadriyatlarimiz teran ildizlarigacha yetib bora boshladik. Xalqimizning azaliy odatlariga amal qilib, xayr-ehson qilish, saxovat ko\u02bbrsatish, bag\u02bbrikenglikni namoyon qilish, turar joylarni obod qilish, yo\u02bbllar, ko\u02bbpriklar qurishga e\u02bctibor kuchaytirilmoqda. Davlatimiz ishbilarmonlar safini kengaytirish uchun barcha zarur choralarni ko\u02bbrmoqda. Zero, ular qancha ko\u02bbpaysa, yurtimiz shuncha obod bo\u02bbladi. Bag\u02bbrikeng inson qalbini quyoshga o\u02bbxshatadilar. Uning taftidan mehrga tashnalar bahra oladi, bulutli kunlar yorishadi, ishonch, iymon, e\u02bctiqod mustahkamlanadi, hayot jozibasi ortadi. Shunday kishilar tufayli ezgulik bor, yaxshilik bor.<\/span><\/p>\n

      Xulosa qilib aytganda, Kumushxonaviyning ijtimoiy-falsafiy, tasavvufiy qarashlarining uzviy tarkibiy qismi va shu bilan birga, ularning yuksak natijasi bo\u02bblmish bag\u02bbrikeng inson g\u02bboyasi mohiyatan shaxsni har tomonlama rivojlantirishga yo\u02bbnaltirilgan. Yoshlarimizni bag\u02bbrikenglik ruhida tarbiyalashda Ahmad Ziyovuddin Kumushxonaviyning hayoti ibrat maktabi bo\u02bblishi tabiiy.<\/span><\/p>\n

      \u00a0<\/div>\n
      FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
        \n
      1. \n
        Rossiyskaya sotsiologicheskaya ensiklopediya. \u2013 M.: Nauka, 1998.<\/span><\/div>\n<\/li>\n
      2. \n
        M. S. XajiyevaR. B. Xojiyev Tolerantlik va uning xususiyatlari The culture of tolerance in the context of globalization: methodology of research, reality and prospect. Materials of the international scientific conferenceon May 13\u201314, 2014 39 -40 bet Prague 2014.<\/span><\/div>\n<\/li>\n
      3. \n
        G.N. Navro\u02bbzova Naqshbandiya tasavvufiy ta\u02bclimoti va barkamol inson tarbiyasi. \u2013T.: Fan, 2005.<\/span><\/div>\n<\/li>\n
      4. \n
        Abdulaziz Usmon Rasululloh bir kunlari. \u2013T.: Hilol, 2019.<\/span><\/div>\n<\/li>\n
      5. \n
        Gulamova M.T. Mushku anbar hidli valoyat g\u02bbunchasi \u2013 Ziyouddin Ahmad Kumushxonaviy. Jurnal. Imom Buxoriy saboqlari \u2013 \u21162.<\/span><\/div>\n<\/li>\n
      6. \n
        Ziyovuddin Ahmad Kumushxonaviy, tarjimon Mirzo Kenjabek, Jome\u02bc ul-mutun. \u2013T.: Movarounnahr; 2000y.<\/span><\/div>\n<\/li>\n
      7. \n
        Qur\u02bconi karim. Tafsiri hilol. Muhammad Sodiq Muhammad Yusuf. \u2013T.: Sharq, 6 tom. 2008.<\/span><\/div>\n<\/li>\n
      8. \n
        http:\/\/muslim.uz\/index.php\/maqolalar\/zhuma-mav-izalari\/item\/17748-29-11-2019-j-alol-kasb-baraka-kaliti].<\/span><\/div>\n<\/li>\n
      9. \n
        Gulamova M.T. Ahmad Ziyovuddin Kumushxonaviy hayoti va ma\u02bcnaviy merosi \/\/\u201cBuxoro islom madaniyatini modernizatsiyalash va turizmni barqaror rivojlantirish istiqbollari\u201d Xalqaro ilmiy-amaliy anjuman, Buxoro, 2020 yil 24-fevral, 173-175 b. (Ahmad Ziyouddin Kumushkhonavi\u02bcs Life and Spiritual Heritage).<\/span><\/div>\n<\/li>\n
      10. \n
        Gulamova M.T. \u201cSilsilai sharifdagi piri komil \u2013 Ziyovuddin Ahmad Kumushxonaviy\u201d \u201cJahon madaniy sivilizatsiyasi kontekstida xojagon, naqshbandiya tasavvufiy ta\u02bclimotlari ilmiy-ma\u02bcnaviy merosining umumbashariy ahamiyati\u201d mavzusidagi xalqaro ilmiy konferensiya materiallari. 2-kitob, Navoiy: 2019.<\/span><\/div>\n<\/li>\n
      11. \n
        Ziyovuddin Ahmad Kumushxonaviy, tarjimon Mirzo Kenjabek, Jome\u02bc ul-mutun. \u2013T.: Movarounnahr, 2000.<\/span><\/div>\n<\/li>\n<\/ol>\n

        \u00a0<\/p>\n

        Mavjuda GULAMOVA,<\/strong><\/span><\/div>\n
        Buxoro davlat tibbiyot instituti<\/strong><\/span><\/div>\n
        kimyo fanlari nomzodi, dotsent,<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

        Bag\u02bbrikenglik o\u02bbzgalarning xulq-atvori, turmush tarzi, fikr-mulohazalari, gap-so\u02bbzlari, his-tuyg\u02bbulari, e\u02bctiqodi, harakatlariga nisbatan sabr-toqatli, chidamli bo\u02bblishni anglatadi. Lug\u02bbatlarda bag\u02bbrikenglik \u201ctolerantlik\u201d (lot.: \u201ctolegaptio\u201d \u2013 matonat-chidam, sabr-toqat) tushunchasining sinonimi sifatida ishlatiladi. Bag\u02bbrikenglik \u2013 o\u02bbzgalarga nisbatan mehr-muruvvatli, g\u02bbamxo\u02bbr, saxiy, keng fe\u02bclli bo\u02bblgan ma\u02bcnaviy fazilatlarga ega kishilarni ifodalovchi tushunchadir. Rossiyada chop qilingan sotsiologik lug\u02bbatda tolerantlikka quyidagicha ta\u02bcrif beriladi: a) Yot odamning …<\/p>\n","protected":false},"author":1,"featured_media":19910,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nAHMAD ZIYOUDDIN KUMUSHXONAVIY \u2013 BAG\u02bbRIK\u0415NGLIK TIMSOLI - 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=19912&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"AHMAD ZIYOUDDIN KUMUSHXONAVIY \u2013 BAG\u02bbRIK\u0415NGLIK TIMSOLI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Bag\u02bbrikenglik o\u02bbzgalarning xulq-atvori, turmush tarzi, fikr-mulohazalari, gap-so\u02bbzlari, his-tuyg\u02bbulari, e\u02bctiqodi, harakatlariga nisbatan sabr-toqatli, chidamli bo\u02bblishni anglatadi. Lug\u02bbatlarda bag\u02bbrikenglik \u201ctolerantlik\u201d (lot.: \u201ctolegaptio\u201d \u2013 matonat-chidam, sabr-toqat) tushunchasining sinonimi sifatida ishlatiladi. Bag\u02bbrikenglik \u2013 o\u02bbzgalarga nisbatan mehr-muruvvatli, g\u02bbamxo\u02bbr, saxiy, keng fe\u02bclli bo\u02bblgan ma\u02bcnaviy fazilatlarga ega kishilarni ifodalovchi tushunchadir. 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