{"id":20336,"date":"2022-02-16T10:35:03","date_gmt":"2022-02-16T05:35:03","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=20336"},"modified":"2022-02-16T10:35:03","modified_gmt":"2022-02-16T05:35:03","slug":"xojagon-naqshbandiya-tariqatining-vujudga-k%d0%b5lishi-yoyilishi-va-xorijiy-o%ca%bblkalarga-tarqalishi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=20336&lang=oz","title":{"rendered":"XOJAGON-NAQSHBANDIYA TARIQATINING VUJUDGA K\u0415LISHI, YOYILISHI VA XORIJIY O\u02bbLKALARGA TARQALISHI"},"content":{"rendered":"

Xojagon-naqshbandiya tariqati uzoq tarixga ega bo\u02bblgan Markaziy Osiyo tasavvuf maktabi an\u02bcanalari davomchisi sifatida mahalliy ildizlarga ega bo\u02bblib, jumladan, Hakim Termiziy (205\/820 \u2013 320\/932), Abu Bakr Kalobodiy (305\/917 \u2013 385\/995), Mustamliy Buxoriy (vaf. 434\/1043) kabi so\u02bbfiylar va tasavvuf nazariyotchilari g\u02bboyalaridan ta\u02bcsir olgan. Shunday bo\u02bblsa-da, xojagon-naqshbandiya tariqatining bevosita muayyan tashkilot sifatida vujudga kelishi Xoja Yusuf Hamadoniyning (440\/1048 \u2013 535\/1140) o\u02bbz ta\u02bclimotini yoyish va shogirdlar tarbiyalash maqsadida O\u02bbrta Osiyoga kelishi, Buxoro shahrida xonaqoh ochib, bu yerda o\u02bbz so\u02bbfiylik maktabiga asos solishi bilan bog\u02bbliqdir [5: 13-15; 16: 19; 13: 7-10; 9: 8-16]. Garchi Hamadoniy ko\u02bbplab muridlar tarbiyalagan, jumladan, ulardan to\u02bbrttasi \u2013 mazkur silsilaga ketma-ket rahbarlik qilgan Xoja Hasan Andaqiy (vaf. 552\/1157), Xoja Abdulloh Barraqiy (vaf. VI\/XII a.), Xoja Ahmad Yassaviy (vaf. 562\/1166) va Xoja Abdulxoliq G\u02bbijduvoniy (taxm. 496\/1103 \u2013 575\/1179) uning asosiy shogirdlari hisoblangan bo\u02bblsalar-da, ilk ikki shogirddan keyin silsila rahbarligini o\u02bbz zimmasiga olgan Yassaviy va G\u02bbijduvoniylargina xojagon ta\u02bclimotini rivojlantirib, mazkur silsilani so\u02bbfiylik tariqatiga aylantirishga, ya\u02bcni o\u02bbz mustaqil tariqatlariga \u2013\u00a0xojagoniya<\/em>\u00a0hamda asli xojagon silsilasidan ildiz olgan\u00a0yassaviya<\/em>\u00a0tariqatlariga asos solishga muvaffaq bo\u02bbldilar. Xojagon-naqshbandiya manbalari ham aynan Xoja Abdulxoliq G\u02bbijduvoniyning ushbu tariqat asoschisi ekanligini ta\u02bckidlaydilar. Jumladan, \u201cRashahot ayn al-hayot\u201d muallifi G\u02bbijduvoniyni \u201cxojagon zanjirining bosh halqasi\u201d, \u201cxojagon tabaqasining asoschisi va azizon silsilasining boshlovchisi\u201d deb tanishtirar ekan, uning hayot tarzi barchaga o\u02bbrnak va barcha guruhlar uchun maqbul ekanligini ma\u02bclum qiladi [5: 11, 34-35].<\/span><\/p>\n

Xoja Abdulxoliq G\u02bbijduvoniy, umuman, xojagon-naqshbandiya tariqati, jumladan, uning xojagoniya bosqichi asoschisi sifatida ushbu tariqatning shariat va sunnatga qattiq rioya qilish, tavba va irodat bilan boshlanuvchi sayru suluk maqomlarini bosib o\u02bbtish, zikri xafiy hamda sakkiz rashha (hush dar dam, nazar bar qadam, safar dar vatan, xilvat dar anjuman, yodkard, bozgasht, nigohdosht, yoddosht<\/em>)dan iborat bo\u02bblgan ilk asoslarini shakllantirib berdi [4: 97-98; 2: 112\u2013121; 5: 11,38]. Undan keyin tariqat rahbarligini o\u02bbz zimmasiga olgan Xoja Muhammad Orif Revgariy (taxm. 560\/1165 \u2013 660\/1262), Xoja Mahmud Anjirfag\u02bbnaviy (taxm. VII\/XIII a. bosh. \u2013 685\/1286), Xoja Ali Romitaniy (taxm. 591\/1195 \u2013 721\/1321), Xoja Muhammad Bobo Samosiy (taxm. VII\/XIII a. o\u02bbrt. \u2013 736\/1335) va Sayyid Amir Kulollar (taxm. 680\/1281 \u2013 772\/1370) ham G\u02bbijduvoniy ta\u02bclimotining asosiy qismini davom ettirgan bo\u02bblsalar-da, Xoja Mahmud Anjirfag\u02bbnaviy davridan boshlab zikri xafiy o\u02bbrnini zikri jahriy egalladi. Xojagon-naqshbandiya tariqatidagi bu amaliyot Xoja Bahouddin Naqshband davriga qadar davom etdi [1: 54]. Naqshband faoliyati bilan xojagon-naqshbandiya tariqatining xojagoniya bosqichi poyoniga yetib,\u00a0naqshbandiya<\/em>\u00a0bosqichi boshlandi.<\/span><\/p>\n

Xoja Bahouddin Naqshband birinchi navbatda\u00a0zikri xafiy<\/em>ni qaytadan joriy etdi [1: 54; 5: 97-98], Yusuf Hamadoniy va Abdulxoliq G\u02bbijduvoniy tomonidan ishlab chiqilgan sakkiz\u00a0rashha<\/em>ga uchta yangi rashha (vuqufi zamoniy, vuqufi adadiy, vuqufi qalbiy<\/em>) qo\u02bbshib, ularning sonini o\u02bbn bittaga yetkazdi [1: 84-86; 5: 47-50]. Bahouddin Naqshband tarkidunyochilik va go\u02bbshanishinlikni inkor etarkan, odamlar bilan faol munosabatda bo\u02bblish va kasb-kor bilan shug\u02bbullanish, shu bilan bir paytda bir lahza bo\u02bblsa-da xudoni esdan chiqarmaslikni targ\u02bbib etdi [1: 77; 6: 391; 3: 27].<\/span><\/p>\n

Xoja Bahouddin Naqshband vafotidan keyin uning xalifalari Xoja Alouddin Attor (vaf. 802\/1400) va Xoja Muhammad Porso (749\/1348 \u2013 822\/1420) xojagon-naqshbandiya tariqatining jipslashuvi, tashkiliy tuzilmasining mustahkamlanishi hamda ushbu tariqat ta\u02bcsirining keng yoyilishida katta rol o\u02bbynashdi. Ular davrida Movarounnahrning deyarli barcha yirik va o\u02bbrtacha shaharlarida xojagon-naqshbandiya tariqatining xonaqohlari paydo bo\u02bbldi. Xoja Ubaydulloh Ahror (806\/1404 \u2013 895\/1490) rahbarligi davrida esa ushbu tariqat katta iqtisodiy va siyosiy nufuzga ega bo\u02bbldi. Ubaydulloh Ahrorning temuriy hukmdorlar bilan yaqin munosabatlari xojagon-naqshbandiya tariqatining keyingi ijtimoiy-siyosiy faolligini belgilab berdi [11: 187].<\/span><\/p>\n

Temuriylar sulolasi inqirozidan so\u02bbng bir muncha sustlashib qolgan xojagon-naqshbandiya tariqatining faoliyati X\/XVI asrning birinchi yarmida Maxdumi A\u02bczam nomi bilan mashhur bo\u02bblgan Sayyid Ahmad ibn Jaloliddin Kosoniy (868\/1464 \u2013 956\/1549), X\/XVI asrning ikkinchi yarmi-XI\/XVII asrda esa Buxorodagi Jo\u02bbybor xojalari tomonidan davom ettirildi [11: 187; 7: 34-35; 8: 10-15; 10: 94-96; 14: 4-25]. XI\/XVII asrning oxirlaridan xojagon-naqshbandiya tariqatining xorijiy mamlakatlarda keng yoyilgan naqshbandiya-mujaddidiya tarmog\u02bbi O\u02bbrta Osiyoga kirib keldi va XII\/XVIII asrning ikkinchi yarmida \u2013 Buxoro amirligining 1785-1800 yillari hukmronlik qilgan hukmdori, ushbu tariqat a\u02bczosi Amir Shohmurod (1785-1800) zamonida chuqur ildiz otdi [12: 277].<\/span><\/p>\n

Xojagon-naqshbandiya tariqati nafaqat islom dunyosida vujudga kelgan ilk so\u02bbfiylik ta\u02bclimotlaridan biri, balki paydo bo\u02bblgan vatani \u2013 O\u02bbrta Osiyodan boshqa ko\u02bbpgina o\u02bblkalarga ham tarqalib, mazkur o\u02bblkalar xalqlari madaniyatiga katta ta\u02bcsir o\u02bbtkazgan eng nufuzli tasavvuf tariqatlaridan biri ham hisoblanadi. Xoja Bahouddin Naqshbandning xalifalari, jumladan, Xoja Alouddin Attor (vaf. 802\/1400), Xoja Muhammad Porso (749\/1348 \u2013 822\/1420) va Xoja Ya\u02bcqub Charxiy (vaf. 851\/1447) davrida butun Markaziy Osiyoga yoyilib ulgurgan, navbatdagi avlod pirlaridan Xoja Ubaydulloh Ahror davrida esa sezilarli iqtisodiy va siyosiy qudratga erishgan xojagon-naqshbandiya tariqati shu davrdan boshlab boshqa yurtlarga ham tarqala boshladi.<\/span><\/p>\n

Movarounnahrda vujudga kelib, taraqqiy topgan mazkur tariqat xorijiy o\u02bblkalardan birinchi bo\u02bblib o\u02bbsha paytlar Temuriylar davlati tarkibiga kirganligi sababli Markaziy Osiyo bilan yagona madaniy makonda joylashgan\u00a0Xuroson<\/strong>\u00a0o\u02bblkasiga kirib bordi. Buxoroga kelib, Xoja Alouddin Attorning xalifalaridan bo\u02bblmish Mavlono Nizomiddin Xomush (vaf. 860\/1456) huzurida so\u02bbfiylik ta\u02bclimini olib ketgan Sa\u02bcdiddin Koshg\u02bbariy (vaf. 860\/1456) xojagon-naqshbandiya tariqatining Xurosonning Hirot va boshqa shaharlarida keng tarqalib, mustahkam o\u02bbrin egallashida katta rol o\u02bbynadi. Uning xalifasi Abdurahmon Jomiy (817\/1414 \u2013 898\/1492) davrida esa nafaqat Xuroson diniy, ilmiy va madaniy doiralari vakillari, balki davlat amaldorlari ham ushbu tariqatga kirishdi [5: 205-286].<\/span><\/p>\n

Xojagon-naqshbandiya tariqati kirib borgan ikkinchi xorijiy mamlakat\u00a0Turkiya<\/strong>\u00a0bo\u02bbldi. Mullo Abdulloh Ilohiy Simaviy (vaf. 896\/1491) Istambul madrasasidagi tahsilini tugatgach, Samarqandga borib, Xoja Ubaydulloh Ahrorga murid tushadi va uning huzurida bir yil ta\u02bclim olgach, uning xalifasi sifatida o\u02bbz yurtiga qaytadi. Dastlab Sima shahrida xojagon-naqshbandiya ta\u02bclimotini targ\u02bbib qilish bilan shug\u02bbullanadi, keyinroq Istambulda ushbu tariqatning takyasini ochadi. Buxorodan kelgan boshqa bir shayx \u2013 Amir Ahmad Buxoriy (vaf. 922\/1516) uning ishini davom ettiradi [11: 187; 15: 226; 18: 270-278].<\/span><\/p>\n

IX\/XV asrning ikkinchi yarmida xojagon-naqshbandiya jamoalari\u00a0Eron<\/strong>ning Isfahon, Qazvin va Tabriz shaharlarida paydo bo\u02bbldi. Qazvinda Xoja Ubaydulloh Ahror xalifasi Ali Kurd (IX\/XV a.) alohida faollik ko\u02bbrsatib, ko\u02bbpgina mahalliy ulamolarni shu tariqatga kirgizadi. X\/XVI-XI\/XVIII asrlarda Eronda xojagon-naqshbandiya tariqati faoliyat ko\u02bbrsatmaydi. Faqatgina XIII\/XIX asr oxirlarida Eron sharqida xojagon-naqshbandiyaning shialikka asoslangan guruhlari paydo bo\u02bbladi [11: 188].<\/span><\/p>\n

Xojagon-naqshbandiya tariqatining\u00a0Hindiston<\/strong>dagi birinchi jamoasi X\/XVI asr o\u02bbrtalarida Kashmirda Shayx Bobo Valiy (X\/XVI a.) tomonidan asos solingan bo\u02bblsa-da, bu yurtda ushbu tariqat ta\u02bclimotini uyushgan tarzda targ\u02bbib qila boshlash Xoja Boqibilloh (971\/1564 \u2013 1012\/1603) chekiga tushdi. Movarounnahrga borib, xojagon-naqshbandiya tariqati pirlaridan bo\u02bblmish Xoja Imkanagiy Samarqandiy (vaf. 1008\/1600) huzurida so\u02bbfiylik ta\u02bclimini olgan Xoja Boqibilloh Dehlida xojagon-naqshbandiya xonaqohini ochadi. Uning huzurida xojagon-naqshbandiya tariqatiga kirib, irshod ijozatini olgan boshqa bir hind so\u02bbfiysi Shayx Ahmad Foruqiy Sirhindiy (971\/1564 \u2013 1034\/1624) esa ushbu tariqatning Hindistonda keng tarqalishiga katta hissa qo\u02bbshdi. Sunniylikning hanafiy mazhabini qattiq turib himoya qilgan Sirhindiy Akbarning (1556-1605) diniy sinkretizmi va Jahongirning (1605-1627) shiaparastlik kayfiyatlariga faol qarshi chiqdi. Shariatni qattiq turib himoya qilgani sababli \u201cmujaddidi alfi soniy\u201d (\u201cikkinchi ming yillik yangilovchisi\u201d) laqabini oldi. U Ibn Arabiyning (560\/1165 \u2013 638\/1240) \u00abvahdat al-vujud<\/u><\/strong>\u00bb[1]<\/a>\u00a0g\u02bboyasini<\/u><\/strong>\u00a0inkor qilgan Alouddavla Simnoniy (659\/1261 \u2013 736\/1336) tomonidan o\u02bbrtaga tashlangan \u00abvahdat ash-shuhud<\/u><\/strong>\u00bb[2]<\/a><\/u><\/strong>\u00a0g\u02bboyasini qo\u02bbllab-quvvatladi va takomillashtirdi. Xojagon-naqshbandiya tariqatining Ahmad Sirhindiy tomonidan asos solingan tarmog\u02bbi\u00a0naqshbandiya-mujaddidiya<\/em>\u00a0deb nom oldi [11: 187; 17: 284-285; 15: 226].<\/span><\/p>\n

X\/XVI asrda xojagon-naqshbandiya tariqati Sayyid Ahmad ibn Jaloliddin Kosoniy (868\/1464 \u2013 956\/1549) vositasida\u00a0Sharqiy Turkiston<\/strong>ning Koshg\u02bbar, Yorkent, Xo\u02bbtan, Oqsuv va Ko\u02bbcha diyorlariga, u yerdan esa\u00a0Xitoy<\/strong>ning Guansi, Sinxay, Minxia va Shensi viloyatlarining turli shaharlariga ham kirib bordi va ushbu o\u02bblkalarda yashovchi musulmonlar tomonidan turli tarmoqlarga asos solinishiga sabab bo\u02bbldi. Bu tariqat Xitoyda\u00a0eshonlik<\/em>\u00a0nomi bilan mashhur bo\u02bblib, uning\u00a0xafiya<\/em>\u00a0va\u00a0jahriya<\/em>\u00a0deb nomlanadigan ikki tarmog\u02bbi ham vujudga kelgan [20: 27-30].<\/span><\/p>\n

X\/XVI asrdan keyin Movarounnahr shaharlari, xususan Buxoroga kelib tahsil olgan\u00a0Volgabo\u02bbyi<\/strong>\u00a0musulmonlari vakillari o\u02bbz yurtlariga xojagon-naqshbandiya ta\u02bclimotini ham olib borishadi. Bu o\u02bblkada XI\/XVII \u2013 XII\/XVIII asrlarda, umuman, xojagon-naqshbandiya tariqati, XII\/XVIII \u2013 XIII\/XIX asrlarda esa uning naqshbandiya-mujaddidiya tarmog\u02bbi keng yoyiladi.\u00a0\u00a0<\/span><\/p>\n

XI\/XVII asr boshlarida naqshbandiya-mujaddidiya\u00a0Yaman<\/strong>\u00a0va\u00a0Hijoz<\/strong>ga kirib boradi va u yerdan\u00a0Misr<\/strong>ga yoyiladi. Xoja Muhammad Ma\u02bcsum (1007\/1599 \u2013 1079\/1668) va Muhammad Murod Buxoriy (vaf. 1729) naqshbandiya-mujaddidiya g\u02bboyalarini\u00a0Hijoz<\/strong>,\u00a0Misr<\/strong>,\u00a0Suriya\u00a0<\/strong>va\u00a0Turkiya<\/strong>da yoyishadi. Uning vafotidan so\u02bbng Istambulda murodiya takyasiga asos solinadi va u naqshbandiya-mujaddidiya markaziga aylanadi. U yerdan Husayn Bobo Zukich (XII\/XVIII a.) sa\u02bcy-harakatlari bilan bu tarmoq\u00a0Bosniya<\/strong>gacha yetib boradi [11: 187-188]. Keyinchalik xojagon-naqshbandiya ta\u02bclimoti Makedoniyaga ham yoyiladi [21: 225].<\/span><\/p>\n

Suriyadan esa Muhammad Murod Buxoriy izdoshlari naqshbandiya-mujaddidiya g\u02bboyalarini\u00a0Falastinga<\/strong>\u00a0olib kirishadi. U yerda bir necha zoviya, jumladan Quddusda 1973 yilgacha faoliyat ko\u02bbrsatgan\u00a0zoviyat al-uzbakiya\u00a0<\/em>(o\u02bbzbeklar zoviyasi)ga asos solinadi. XIII\/XIX asr boshlarida\u00a0Iroq<\/strong>,\u00a0Suriya<\/strong>\u00a0va\u00a0Kurdiston<\/strong>da xojagon-naqshbandiyaning keng tarqalishi Sulaymoniya kurdlaridan bo\u02bblgan Mavlono Xolid al-Bag\u02bbdodiy (1193\/1779 \u2013 1242\/1827) faoliyati bilan bog\u02bbliqdir. U 1809 yili Hindistonga borib, Dehlida Shayx Abdulloh G\u02bbulomalishoh Sohib Dehlaviyga (1158\/1745 \u2013 1240\/1824) murid tushadi, 1811 yili vataniga qaytib, o\u02bbzining\u00a0xolidiya<\/em>\u00a0deb ataluvchi mustaqil tarmog\u02bbiga asos soladi. Naqshbandiya-xolidiya XIII\/XIX asrda\u00a0Turkiya<\/strong>,\u00a0Kurdiston<\/strong>\u00a0va\u00a0arab mamlakatlari<\/strong>ga keng tarqaladi. Xuddi shu davrda ushbu tarmoq Hijoz orqali\u00a0Indoneziya<\/strong>,\u00a0Malayziya<\/strong>,\u00a0Seylon<\/strong>,\u00a0Filippin<\/strong>\u00a0va\u00a0Mozambik<\/strong>ka, shimoliy Turkiya orqali esa\u00a0Kavkaz<\/strong>ga kirib boradi [11: 187-188].<\/span><\/p>\n

Bundan tashqari ushbu tariqatning tarmoqlaridan biri Afrika qit\u02bcasidagi\u00a0Kongo<\/strong>\u00a0mamlakati musulmonlari orasida ham mavjud [21: 225]. Bugungi kunda xojagon-naqshbandiya tariqatining naqshbandiya-mujaddidiya tarmog\u02bbi vakillari Hindiston va Pokiston mamlakatlarida ko\u02bbplab topiladi [19: 68].<\/span><\/p>\n

XII asrda Abdulxoliq G\u02bbijduvoniy tomonidan Buxoroda asos solingan xojagon-naqshbandiya tariqatining oradan ikki asrdan ko\u02bbproq vaqt o\u02bbtib \u2013 Xoja Bahouddin Naqshband vafotidan keyin butun Markaziy Osiyoga yoyilishi hamda bu o\u02bblkada sezilarli iqtisodiy va siyosiy qudratga erishishi, XV asrdan boshlab esa xorijiy o\u02bblkalarga ham tarqala boshlashi mazkur tariqat ta\u02bclimotining ma\u02bclum darajada o\u02bbzi yoyilgan o\u02bblkalar xalqlarining orzu-armonlari va ma\u02bcnaviy ehtiyojlariga javob berganligini ko\u02bbrsatadi. Dunyoning ko\u02bbplab mamlakatlarida tarqalgan ushbu tariqatning bizning davrimizgacha saqlanib qolganligi va o\u02bbz hayotida davom etayotganligi esa uning ta\u02bclimotida ma\u02bclum davr bilan chegaralanib qolmaydigan abadiy va o\u02bblmas g\u02bboyalar targ\u02bbib etilishidan dalolat beradi.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
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  1. Abul Muhsin Muhammad Boqir ibn Muhammad Ali. Bahouddin Balogardon (Maqomoti Xoja Bahouddin Naqshband) \/ Tahrir hay\u02bcati: A. Rustam va boshq.; Forsiydan tarjima, so\u02bbzboshi va lug\u02bbat muallifi Mahmudxon Maxdum Hasanxon Maxdum o\u02bbg\u02bbli. \u2013T.: Yozuvchi, 1993.<\/span><\/li>\n
  2. Az guftori Xoja Abdulxoliq G\u02bbijduvoniy (asar boblaridan parchalar) \/ Fors tilidan Mahmud Hasaniy va G. Muzaffar qizi tarjimasi \/\/ Xoja Abdulxoliq G\u02bbijduvoniy [So\u02bbzboshi, tarjima, lug\u02bbat va izohlar muallifi: Mahmud Hasaniy]. \u2013 T.: O\u02bbzbekiston, 2003.<\/span><\/li>\n
  3. Navoiy, Alisher. Nasoyim ul-muhabbat. Mukammal asarlar to\u02bbplami. Yigirma tomlik. O\u02bbn yettinchi tom \/Nashrga tayyorovchilar: S. G\u02bbaniyeva, M. Mirzaahmedova. Arabcha va forscha matnlarni tarjima qilib, nashrga tayyorlovchi va mas\u02bcul muharrir: S. Rafiddinov. \u2013 T.: Fan, 2001.<\/span><\/li>\n
  4. Xoja Abdulxoliq G\u02bbijduvoniy. Odobi tariqat \/ Fors tilidan Mahmud Hasaniy va G. Muzaffar qizi tarjimasi \/\/ Xoja Abdulxoliq G\u02bbijduvoniy [So\u02bbzboshi, tarjima, lug\u02bbat va izohlar muallifi: Mahmud Hasaniy]. \u2013 T.: O\u02bbzbekiston, 2003.<\/span><\/li>\n
  5. \u0645\u0648\u0644\u0627\u0646\u0627 \u0641\u062e\u0631\u0627\u0644\u062f\u06cc\u0646 \u0639\u0644\u06cc \u0628\u0646 \u062d\u0633\u06cc\u0646 \u0648\u0627\u0639\u0638 \u06a9\u0627\u0634\u0641\u06cc. \u0631\u0634\u062d\u0627\u062a \u0639\u06cc\u0646 \u0627\u0644\u062d\u06cc\u0627\u062a \/ \u0628\u0627 \u0645\u0642\u062f\u0645\u0647 \u0648 \u062a\u0635\u062d\u06cc\u062d\u0627\u062a \u0648 \u062d\u0648\u0627\u0634\u06cc \u0648 \u062a\u0639\u0644\u06cc\u0642\u0627\u062a \u062f\u06a9\u062a\u0631 \u0639\u0644\u06cc \u0627\u0635\u063a\u0631 \u0645\u0639\u06cc\u0646\u06cc\u0627\u0646. \u062f\u0631 2 \u062c\u0644\u062f. \u062c\u0644\u062f \u0627\u0648\u0644. \u2013 \u062a\u0647\u0631\u0627\u0646: \u0628\u0646\u06cc\u0627\u062f \u0646\u06cc\u06a9\u0648\u06a9\u0627\u0631\u06cc \u0646\u0648\u0631\u0627\u0646\u06cc\u060c 2536. \u2013 361 \u0635.<\/span><\/li>\n
  6. Mavlono Faxriddin Ali bin Husayn Voiz Koshifiy. Rashahotu ayn al-hayot [Muqaddima, tahrir, izohlar va ilovalar muallifi doktor Ali Asg\u02bbar Ma\u02bciniyon]. 2 jildlik.1-jild. \u2013 Tehron: \u201cNuroniy\u201d xayriya jamg\u02bbarmasi nashriyoti, 2536\/1977. \u2013 361 b.]<\/span><\/li>\n
  7. \u062c\u0627\u0645\u064a\u060c \u0646\u0648\u0631\u0627\u0644\u062f\u064a\u0646 \u0639\u0628\u062f\u0627\u0644\u0631\u062d\u0645\u0646\u060c \u0646\u0641\u062d\u0627\u062a \u0627\u0644\u0627\u0646\u0633 \/ \u0628\u0627 \u0645\u0642\u062f\u0645\u0647 \u0648 \u062a\u0635\u062d\u064a\u062d: \u0645\u062d\u0645\u0648\u062f \u0639\u0627\u0628\u062f\u064a\u060c \u062a\u0647\u0631\u0627\u0646\u060c \u0627\u0637\u0644\u0627\u0639\u0627\u062a\u060c \u0686\u0627\u067e \u0686\u0647\u0627\u0631\u0645\u060c 1382. 1214 \u0635.<\/span><\/li>\n
  8. Jomiy, Nuriddin Abdurahmon ibn Ahmad. Nafahot ul-uns min hazarot al-quds [Tahrir va so\u02bbzboshi muallifi Mahmud Obidiy]. To\u02bbrtinchi nashr. \u2013 Tehron: \u201cEtteloot\u201d, 1382\/2003. \u2013 1215 b.]<\/span><\/li>\n
  9. Zoirov E. X.\u00a0Maxdumi A\u02bczamning ijtimoiy-siyosiy qarashlari<\/em>\u00a0\/\/ Jamiyat va boshqaruv. 2003. \u21161.<\/span><\/li>\n
  10. Zoirov E. X. Maxdumi A\u02bczamning falsafiy va ijtimoiy-siyosiy qarashlari: Falsafa fanlari nomzodi ilmiy darajasini olish uchun tayyorlangan dissertatsiyaning avtoreferati. \u2013 Toshkent \u2013 2007.<\/span><\/li>\n
  11. Orif Usmon. Buxoroi sharifning yetti piri. \u2013 T.: ToshDSHI nashriyoti, 2003.<\/span><\/li>\n
  12. To\u02bbrayev H. Nashbandiya va Jo\u02bbybor shayxlari \/\/ Jahon mulkining igohboni. \u2013 Buxoro: \u201cBuxoro\u201d, 1993.<\/span><\/li>\n
  13. Akimushkin O.\u00a0Nakshbandiya<\/em>\u00a0\/\/ Islam. Ensiklopedicheskiy slovar. \u2013 Moskva: Nauka, 1991.<\/span><\/li>\n
  14. 12. Anke fon Kyugelgen.\u00a0Rassvet Nakshbandiya-Mudjaddidiya v Sredney Transoksanii s XVIII \u2014 do nachala XIX<\/em>\u00a0vv.: op\u044bt detektivnogo rassledovaniya<\/em>\u00a0[Perevod s nemeskogo yaz\u044bka: Skoroduma] \/\/ Sufizm v Sentralnoy Azii (zarubejn\u044bye issledovaniya): Sb. st. pamyati Fritsa Mayera (1912-1998) \/ Sost. i otv. redaktor A. A. Xismatullin. \u2013 SPb.: Filologicheskiy fakultet SPbGU, 2001.<\/span><\/li>\n
  15. 13. Arif Usman. Krupneyshiye sufiyskiye bratstva Sentralnoy Azii. \u2013 Samarkand: \u201cSaraton-Xamar\u201d, 1999.<\/span><\/li>\n
  16. Turayev X. Rol Djuybarskix xodjey v ob\u0449yestvenno-politicheskoy i duxovno-kulturnoy jizni Buxarskogo xanstva XVI-XVII vekov: Aftoreferat dissertatsii na soiskaniye uchenoy stepeni doktora istoricheskix nauk. \u2013 Tashkent \u2013 2007.<\/span><\/li>\n
  17. Xasan Kamil Y\u044blmaz. Tasavvuf i tarikat\u044b. Perevod s tureskogo A. Urmanova. \u2013M.: OOO \u201cIzdatelskaya gruppa \u00abSAD\u201d, 2007.<\/span><\/li>\n
  18. 16. Xismatulin A. A. Sufiyskaya ritualnaya praktika: (Na primere bratstva Nakshbandiya). \u2013 SPb.: Sentr \u201cPeterburgskoye Vostokovedeniye\u201d, 1996.<\/span><\/li>\n
  19. Shimmel, Annemari. Mir islamskogo mistitsizma \/ Per. s angl. N. I. Prigarinoy, A. S. Rappoport. 2-ye izd., ispr. i dop. \u2013 M: OOO \u201cSadra\u201d, 2012.<\/span><\/li>\n
  20. Necdet Tosun, Bah\u00e2eddin Nak\u015fbend: Hayat\u0131, G\u00f6r\u00fc\u015fleri, Tarikat\u0131, \u0130stanbul: \u0130nsan Yay\u0131nlar\u0131, 2007, 3. bask\u0131.<\/span><\/li>\n
  21. \u0622\u0631\u06cc\u0627\u060c \u063a\u0644\u0627\u0645\u0639\u0644\u06cc. \u0637\u0631\u06cc\u0642\u0629 \u0686\u0634\u062a\u06cc\u0647 \u062f\u0631 \u0647\u0646\u062f \u0648 \u067e\u0627\u06a9\u0633\u062a\u0627\u0646. \u2013 \u062a\u0647\u0631\u0627\u0646: \u0632\u0648\u0627\u0631\u060c 1365.<\/span><\/li>\n
  22. 19. Oriyo, G\u02bbulomali. Hindiston va Pokistonda chishtiya tariqati. \u2013 Tehron: \u201cZuvvor\u201d, 1365\/1986.]<\/span><\/li>\n
  23. \u0627\u0645\u06cc\u062f\u0648\u0627\u0631\u0646\u06cc\u0627\u060c \u0645\u062d\u0645\u062f\u062c\u0648\u0627\u062f.\u00a0\u0646\u0642\u0634\u0628\u0646\u062f\u06cc\u0647 \u0648 \u0646\u0642\u0634 \u0622\u0646 \u062f\u0631 \u062d\u0648\u0632\u0629 \u0622\u0633\u06cc\u0627\u06cc \u0645\u0631\u06a9\u0632\u06cc \u0686\u06cc\u0646<\/em>\u00a0\/\/ \u0641\u0635\u0644\u0646\u0627\u0645\u0629 \u0645\u0637\u0627\u0644\u0639\u0627\u062a \u0622\u0633\u06cc\u0627\u06cc \u0645\u0631\u06a9\u0632\u06cc \u0648 \u0642\u0641\u0642\u0627\u0632. \u2013 \u062a\u0647\u0631\u0627\u0646\u060c \u067e\u0627\u06cc\u06cc\u0632 \u0633\u0627\u0644 1373\u060c \u0634\u0645\u0627\u0631\u0629 6. \u0635\u0635 27 \u2013 52.<\/span><\/li>\n
  24. Umidvorniyo, Muhammadjavod.\u00a0Naqshbandiylik va uning Markaziy Osiyo va Xitoydagi ta\u02bcsiri<\/em>\u00a0\/\/ \u201cMarkaziy Osiyo va Kavkaz tadqiqotlari\u201d uch oylik jurnali. \u2013 Tehron. 1373\/1994 y. kuzi, \u21166.<\/span><\/li>\n
  25. \u0646\u0641\u06cc\u0633\u06cc\u060c \u0633\u0639\u06cc\u062f. \u0633\u0631\u0686\u0634\u0645\u0629 \u062a\u0635\u0648\u0641 \u062f\u0631 \u0627\u06cc\u0631\u0627\u0646. \u2013 \u062a\u0647\u0631\u0627\u0646: \u06a9\u062a\u0627\u0628\u0641\u0631\u0648\u0634\u06cc \u0641\u0631\u0648\u063a\u06cc\u060c 1343. 275 \u0635.<\/span><\/li>\n
  26. Nafisiy, Said. Eronda tasavvuf ildizlari. \u2013 Tehron: Furug\u02bbiy, 1343\/1964.<\/span><\/li>\n<\/ol>\n<\/div>\n
    [1]<\/a>\u00a0vahdat al-vujud<\/strong>\u00a0[arabcha<\/em>\u00a0\u0648\u062d\u062f\u062a \u0627\u0644\u0648\u062c\u0648\u062f<\/strong>\u00a0borliqning bir butunligi] \u2013 borliq olamda abadiy yagona xudogina mavjud, modddiy olam va narsalar dunyosi esa aslida mavjud bo\u02bblmasdan, xudoning tajalliysidir, deb hisoblovchi ta\u02bclimot.<\/span><\/div>\n
    [2]<\/a>\u00a0vahdat ash-shuhud<\/strong>\u00a0[arabcha<\/em>\u00a0\u0648\u062d\u062f\u062a \u0627\u0644\u0634\u0647\u0648\u062f<\/strong>\u00a0guvohlikning bir butunligi] \u2013 inson xudoga qorishib yo\u02bbq bo\u02bblib ketmaydi, balki uning borligini his etib, uning yagonaligining guvohi bo\u02bbladi, deb hisoblovchi ta\u02bclimot.<\/span><\/div>\n
    Komiljon RAHIMOV,<\/strong><\/span><\/div>\n
    O\u02bbzR FA Abu Rayhon Beruniy nomidagi<\/strong><\/span><\/div>\n
    Sharqshunoslik instituti katta ilmiy xodimi,<\/strong><\/span><\/div>\n
    tarix fanlari bo\u02bbyicha falsafa doktori (PhD)<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Xojagon-naqshbandiya tariqati uzoq tarixga ega bo\u02bblgan Markaziy Osiyo tasavvuf maktabi an\u02bcanalari davomchisi sifatida mahalliy ildizlarga ega bo\u02bblib, jumladan, Hakim Termiziy (205\/820 \u2013 320\/932), Abu Bakr Kalobodiy (305\/917 \u2013 385\/995), Mustamliy Buxoriy (vaf. 434\/1043) kabi so\u02bbfiylar va tasavvuf nazariyotchilari g\u02bboyalaridan ta\u02bcsir olgan. Shunday bo\u02bblsa-da, xojagon-naqshbandiya tariqatining bevosita muayyan tashkilot sifatida vujudga kelishi Xoja Yusuf Hamadoniyning (440\/1048 …<\/p>\n","protected":false},"author":1,"featured_media":20335,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nXOJAGON-NAQSHBANDIYA TARIQATINING VUJUDGA K\u0415LISHI, YOYILISHI VA XORIJIY O\u02bbLKALARGA TARQALISHI - 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=20336&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"XOJAGON-NAQSHBANDIYA TARIQATINING VUJUDGA K\u0415LISHI, YOYILISHI VA XORIJIY O\u02bbLKALARGA TARQALISHI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Xojagon-naqshbandiya tariqati uzoq tarixga ega bo\u02bblgan Markaziy Osiyo tasavvuf maktabi an\u02bcanalari davomchisi sifatida mahalliy ildizlarga ega bo\u02bblib, jumladan, Hakim Termiziy (205\/820 \u2013 320\/932), Abu Bakr Kalobodiy (305\/917 \u2013 385\/995), Mustamliy Buxoriy (vaf. 434\/1043) kabi so\u02bbfiylar va tasavvuf nazariyotchilari g\u02bboyalaridan ta\u02bcsir olgan. 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