{"id":21121,"date":"2022-04-06T09:40:05","date_gmt":"2022-04-06T04:40:05","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=21121"},"modified":"2022-04-06T09:40:05","modified_gmt":"2022-04-06T04:40:05","slug":"alish%d0%b5r-navoiyning-asarlarida-ijtimoiy-falsafiy-g%ca%bboyalar","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=21121&lang=oz","title":{"rendered":"ALISH\u0415R NAVOIYNING ASARLARIDA IJTIMOIY-FALSAFIY G\u02bbOYALAR"},"content":{"rendered":"

Navoiy falsafasining, uning inson haqidagi fikrlarini, estetik g\u02bboyalarini, borliq haqidagi fikrlarini anglash bugungi kunning muhim vazifalaridan biridir. Navoiyning mutlaq borliq mavjudligini tan olib, uni zamon va makon nuqtai nazaridan cheksiz deb izohlaydi. Borliqni avvali va oxiri yo\u02bbq, deb hisoblaydi. \u201cHayrat ul-abror\u201d asarida Navoiy mutlaq borliqqa shunday ta\u02bcrif beradi:<\/span><\/p>\n

Ey senga mabdada abaddek azal,<\/em><\/span><\/div>\n
Zot-i qadimning abadiy, lam yazal.<\/em><\/span><\/div>\n
Ne bo\u02bblub avvalda bidoyat senga,<\/em><\/span><\/div>\n
Ne kelib ohirda nihoyat senga<\/em>\u00a0[1: 13-14].<\/span><\/div>\n

Ushbu asarda Navoiy azal va abadning nisbiyligini haqida mantiqiy xulosa chiqaradi. Makonning to\u02bbliqlik va bo\u02bbshliqdan iborat, deb hisoblaydi. Mutlaq borliq esa ikki qismni ichiga oladi: \u201cNe anga zamonu makon ihtimoli, ne zamonu makon andin xoli. Ne xalo aning yeridur, ne malo, ammo ham xalo-vu ham malo andin to\u02bbla\u201d [1: 17].<\/span><\/p>\n

Mutlaq borliqning asosiy xususiyatlaridan birini Navoiy nuqtai nazaridan zotning vojibligini, ya\u02bcni obyektivlik g\u02bboyasini ilgari suradi. Bu borliq insonga ta\u02bcsiri bo\u02bblmaydi, u bor bo\u02bblgan va bor bo\u02bbladi. Nisbiy borliqni esa olim borliqqa qaram deb ko\u02bbradi. Mutlaq borliq ta\u02bcsirida nisbiy borliq bor bo\u02bbladi, yoki, aksincha yo\u02bbq bo\u02bblishi mumkin. Lekin nisbiy borliq mutlaq borliqqa hech qanday ta\u02bcsir o\u02bbtkazolmaydi:<\/span><\/p>\n

Arzu falak yo\u02bbqidinu boridin,<\/em><\/span><\/div>\n
Barchaning ixfosiyu izhoridin.<\/em><\/span><\/div>\n
Ne azamat ichra anga sud o\u02bblub,<\/em><\/span><\/div>\n
Ne jabarutiga ziyon bud o\u02bblub<\/em>\u00a0[1: 49].<\/span><\/div>\n

Mutlaq borliq yagonadir, va ushbu mutlaq borliq haqida Navoiy shunday deydi:<\/span><\/p>\n

Hamd angakim, vojibg\u02bbi bi-z-zot erur,<\/em><\/span><\/div>\n
Homid aning zotiga zarrot erur.<\/em><\/span><\/div>\n
Vahdat-i zotiga quyoshdek tanuq,<\/em><\/span><\/div>\n
Zarradin afzun-u quyoshdin yoruq<\/em>\u00a0[1: 9].<\/span><\/div>\n

Navoiyning qarashlarida borliqning paydo bo\u02bblishi mutlaq borliq harakati bilan bog\u02bbliq deb ko\u02bbrsatilgan:<\/span><\/p>\n

Chu bir junbish etti ayon bahr-i zot,<\/em><\/span><\/div>\n
Padid o\u02bbldi amvojidin koinot<\/em>\u00a0[1: 239].<\/span><\/div>\n

Dunyoda hech qaysi narsa o\u02bbzidan o\u02bbzi paydo bo\u02bblmaydi va yo\u02bbq bo\u02bblmaydi. Koinotda qancha cheksiz bo\u02bblsa ham, unda bo\u02bbshliq bo\u02bblmaydi. Koinotda barcha narsa bir biriga bog\u02bbliqdir, har biri biriga vosita:<\/span><\/p>\n

Qatragacha qulzum-i zaxxordin,<\/em><\/span><\/div>\n
Zarragacha shamsa-yi zarkordin.<\/em><\/span><\/div>\n
Oni munga, muni anga band etib,<\/em><\/span><\/div>\n
Bir-biriga barchani payvand etib.<\/em><\/span><\/div>\n
Vositalar bo\u02bbldi ayon to\u02bb-bato\u02bb,<\/em><\/span><\/div>\n
Bir-biriga bog\u02bblanibon mo\u02bb-bamo\u02bb<\/em>\u00a0[1: 22].<\/span><\/div>\n

Koinotdagi bor narsalar\u00a0 turli-tuman narsalardan iboratdir. Mavjudotlar\u00a0 esa zamon va makon bilan cheklanib qo\u02bbyilgan. Koinotdagi bor narsalar avvali va oxiri mavjud. Hamma narsa bor bo\u02bbladi va belgilangan vaqtdan keyin yo\u02bbq bo\u02bbladi. Lekin borning yo\u02bbq bo\u02bblishi nisbiydir. Navoiy \u201cHayrot ul-abror\u201d asarida koinotning vujudga kelishini shunday ko\u02bbrsatib beradi:<\/span><\/p>\n

Andaki bor erdi nihon bu jahon,<\/em><\/span><\/div>\n
Balki nihondagi jahondek nihon,<\/em><\/span><\/div>\n
Ne sochibon kun yuzi barg-i suman,<\/em><\/span><\/div>\n
Ne kechaning turrasi mushk-i Xo\u02bbtan,<\/em><\/span><\/div>\n
Ne ochibon ko\u02bbkda shafaq lolalar,<\/em><\/span><\/div>\n
Ne yogib anjumdin anga jolalar<\/em>\u00a0[1: 14].<\/span><\/div>\n

Koinotning eng oliy mavjudoti sifatida Alisher Navoiy insonni ifoda etadi. Inson mutlaq borliqning ijodi natijasida paydo bo\u02bblib, unda mutlaq borliq o\u02bbz ifodasini topadi. Faqatgina inson so\u02bbzlash, fikrlash, mutlaq borliqni anglash qobiliyatiga ega bo\u02bblib, ko\u02bbnglida haqiqat xazinasi mujassam etgan:<\/span><\/p>\n

Ganjing aro naqd farovon edi,<\/em><\/span><\/div>\n
Lek baridin g\u02bbaraz inson edi.<\/em><\/span><\/div>\n
Turfa qalomingga dagi komil ul,<\/em><\/span><\/div>\n
Sirr-i nihoningga dag\u02bbi homil ul.<\/em><\/span><\/div>\n
Ko\u02bbngliga qilding chu aqin ganji qism,<\/em><\/span><\/div>\n
Jismini ul ganjga qilding tilism<\/em>[1: 16-17]<\/span><\/div>\n

\u00a0Navoiy insonning o\u02bbz ma\u02bcnaviy va ruhiy tabiati bilan boshqa mavjudotlardan ajralishi, har bir insonning insoniylik darajasi uning ma\u02bcnaviy yuksalish darajasi bilan belgilaydi. Kishining qiymati uning odamiyligi bilan belgilanadi. Uning odamiyligi esa mol-dunyosi ko\u02bbpligi yoki martabasi balandligi bilan emas, balki ushbu molu dunyosini xalq xizmatiga sarflashi bilan belgilanishi afzalroqdir. Boylik orttirish, ushbu yo\u02bblda insonlarga jabr qilish, mansabga intilish, va ushbu yo\u02bblda kishilarga zulm o\u02bbtkazish bilan ovora bo\u02bblgan insonlardan ko\u02bbra, shoir oddiy va kambag\u02bbal bir komilni yoki dehqonni ming karra afzal ko\u02bbradi. Chunki birinchisi borliq qonunlardan bexabar va qimmatbaho insoniylikni o\u02bbtkinchi molu dunyoga almashtirib, hayotini maqsadsiz o\u02bbtkazadi. Ikkinchi inson esa o\u02bbz mehnati bilan o\u02bbziga va jamiyatga bebaho naf qiladi. Hodisalarga to\u02bbg\u02bbri ko\u02bbz bilan qaragan insonlarni Navoiy \u201cma\u02bcno ahli\u201d deb biladi, yuzaki qarashlarga ega odamlarni esa \u201csuvrat ahli\u201d deb ataydi.<\/span><\/p>\n

Shoir inson\u00a0 mohiyatini uning ijtimoiy faoliyatida \u2013 jamiyatga foydali kasb bilan shug\u02bbullanishi, xalqqa manfaati tegishi, odamlarning og\u02bbirini yengil qilishida, deb biladi. Uning xalq g\u02bbamini o\u02bbz g\u02bbami deb bilmaydigan odamni odam qatoriga qo\u02bbshmasligi bejiz emas:<\/span><\/p>\n

Odamiy ersang, demagil odami<\/em><\/span><\/div>\n
Onikim, yo\u02bbq halq g\u02bbamidin g\u02bbami<\/em>\u00a0[1: 256].<\/span><\/div>\n

Alisher Navoiy nafsoniyatiga berilib ketgan insonlarni tanqid ostiga oladi. Bunday dardga chalingan insonlarni birovning tushgan kulfatga parvo qilmaydi, birovga yaxshilikni ravo ko\u02bbrmaydi, har doim yolg\u02bbiz o\u02bbzi haqida qayg\u02bburadi. Bunday odamlar \u201cbarchaga o\u02bbzgadan o\u02bbzi azizroq va o\u02bbzgalar so\u02bbzidan o\u02bbz so\u02bbzi azizroq\u201d deb taqiqlaydi[1:149]. Navoiy odamlarni yomon xislatlardan holi ko\u02bbrishni xohlaydi.<\/span><\/p>\n

\u201cMahbub ul-qulub\u201d asarida Alisher Navoiy odam va odamiylik haqida, chin insoniy fazilatlar to\u02bbg\u02bbrisida asrlar mobaynida xalq tajribasi va bilimi haqida yig\u02bbilgan fikrlarni bayon etadi. Ushbu asarda shoir o\u02bbzining ijtimoiy g\u02bboyalarini ilgari suradi, chuqurlashtiradi, yangi dalillar bilan isbotlaydi.<\/span><\/p>\n

Navoiy inson ma\u02bcnaviy dunyosini boyitish uchun, eng avvalo, o\u02bbzini anglashi zarur deb hisoblaydi. Ushbu yo\u02bblda quyidagi amallarga bo\u02bbysinishi lozim: birinchidan, nafsiy quvvatlarni ma\u02bcnaviy quvvatlarga bo\u02bbysindirishi; ikkinchidan, ilm olishi va hunar egallashi; uchinchidan, ilm, hunar, mol-dunyosini ezgulikka yo\u02bbnaltirishi; to\u02bbrtinchidan, ko\u02bbnglini insondagi go\u02bbzallik bilan boy ettirishi.<\/span><\/p>\n

\u00a0 Navoiy o\u02bbz davrining mashhur davlat arbobi bo\u02bblishi bilan bir vaqtda u buyuk mutafakkir ham edi. Shoir siyosat, davlat qonunlariga oid maxsus asarlar yozib, Turonda siyosiy-huquqiy ta\u02bclimotlarning rivojlanishini yangi pog\u02bbonaga ko\u02bbtargan shaxsdir.<\/span><\/p>\n

Alisher Navoiyning \u201cTarixi muluki Ajam\u201d (\u201cArab bo\u02bblmagan shohlar tarixi\u201d) asari o\u02bbz davri nuqtai nazaridan ilmiy dalillarga asoslangan risola hisoblanadi. Asarda Eron va Turon mulkida hukmronlik qilgan to\u02bbrt sulola: peshdodiylar, kayoniylar, ashkoniylar, sosoniylar tarixi batafsil hikoya qilinadi.<\/span><\/p>\n

An\u02bcanaga muvofiq tarix Odam Ato (a.s.) davriga bog\u02bbliq ravishda talqin qilinadi. Alisher Navoiy mazkur asarda \u201cNizomu-t-tavorix\u201d, \u201cJomeu-t-tavorixi Jaloliy\u201d, \u201cNasihatu-l-muluk\u201d, \u201cJovidon xirad\u201d, \u201cOdobu-l-arab va a-l-furus\u201d, \u201cGuzida\u201d, \u201cMuntahab\u201d, \u201cDevonu-n-nasab\u201d kabi manbalardan foydalanadi va Banokatiy, imom Muhammad G\u02bbazzoliy, Tabariy, Ali Miskavayh, Qozi Barzoviy kabi tarixchi olimlarning nomlarini keltirib, ma\u02bclumotlarni ularning asarlaridan olganini aytib o\u02bbtadi. Shoirlardan Abulqosim Firdavsiy va uning \u201cShohnoma\u201dsiga ko\u02bbproq murojaat qiladi. Iskandar haqidagi qissada esa xamsanavislar Xusrav Dehlaviy, Nizomiy Ganjaviylarning qarashlarini keltirib o\u02bbtadi.<\/span><\/p>\n

Alisher Navoiy masalaga nuktadon muarrix \u2013 tarixchi olim sifatida yondashar ekan, har bir ma\u02bclumotning aniq va asosli bo\u02bblishiga alohida e\u02bctibor qaratadi. Alisher Navoiy peshdodiylar sulolasiga mansub 11, kayoniylar sulolasidan 9, ashkoniy sulolasidan 15, sosoniylar sulolasidan 28, jami to\u02bbrt suloladan 63 hukmdorning nomlari, ularning tarjimai holi, hayoti va yuritgan siyosatiga doir ma\u02bclumotlarni taqdim etadi.\u00a0 Kayumars birinchi shoh ekanligi, Hushang, Bahrom, Afrosiyob, Jamshid kabi shohlarning, Rustamdek harbiy sarkardalarning faoliyatlariga yuksak baho beradi.<\/span><\/p>\n

Alisher Navoiy mazkur asarida tarixga oid juda qiziqarli va ahamiyatli ko\u02bbplab ma\u02bclumotlarni beradi. Balx, Bobil, Nishopur, Marv, Samarqand va yana o\u02bbnlab shaharlarni bunyod qilgan shohlar, Navro\u02bbz bayramining kelib chiqishi, ro\u02bbzaning paydo bo\u02bblishi, butparastlikning sabablari bilan bog\u02bbliq voqealar shular jumlasidandir.<\/span><\/p>\n

Alisher Navoiy \u201cTarixi muluki Ajam\u201d asari orqali tarix bilimdoni qiyofasida namoyon bo\u02bbladi. Asardagi yuzlab geografik nomlar, yuzlab shaxslarning ismi-sharifi hamda yuzlab voqealar muallifning kuchli xotirasidan ham darak beradi.<\/span><\/p>\n

Navoiyining dunyoqarashida kelajakda ideal davlat orzusi katta o\u02bbrin olgan edi. Gap uning butun bir xayoliy davlati \u2014 \u201cSaddi Iskandariy\u201d dostonidagi Iskandar davlati haqida bormoqda. Mutafakkir siyosiy qarashlarida mavjud feodal davlatlarni tanqid qilib taraqqiyparvar ahamiyatga ega ishlarni amalga oshirish bilan cheklanmasdan yanada ilgarilab, Iskandar davlatidek ideal davlatni o\u02bbz dostonida yaratdi. Unda shoir bo\u02bblajak ideal davlatni siyosat, davlat, davlatni idora qilish shakli, davlatni boshqarishda fan va texnikaning ahamiyati, xalqaro huquqqa oid masalalar, urush va tinchlik kabi murakkab siyosiy vaziyatlarni ta\u02bcriflaydi. Ana shu qo\u02bbyilgan masalalar bo\u02bbyicha o\u02bbzining aniq pozitsiyasini belgilaydi. Eng muhimi, Alisher Navoiy jamiyatni davlatsiz, qonunsiz, shohsiz tasavvur qilolmaydi. U jamiyatda intizom qonun-qoida bo\u02bblishini e\u02bctirof etadi.<\/span><\/p>\n

\u00a0 Navoiy katta siyosiy kurash yo\u02bblini bosib o\u02bbtib, boy tajribaga ega bo\u02bblganidan keyin uning ijtimoiy-siyosiy qarashlarida yanada ilgarilash yuz beradi. Mutafakkir feodal davlati va huquqining tor doiralarida cheklanib qolmasdan, o\u02bbzining vatanida markazlashgan adolatli davlatni barpo etish g\u02bboyasida qolib ketmasdan, yanada ilgarilab, butun dunyoda yagona markazlashgan adolatli davlat bo\u02bblishi, uning tepasida esa adolatli shoh turishi kerak, degan g\u02bboyagaga yetib boradi.<\/span><\/p>\n

Alisher Navoiyning merosi ko\u02bbp olimlar tadqiqotlarining katta va muhim obyekti bo\u02bblib qoldi. Alisher Navoiyning olijanob g\u02bboyalari va ilhombaxsh asarlari tinchlik va insoniyat taraqqiyotida hamkorlikni mustahkamlashga yordam bermoqda. Navoiyning ijtimoiy-falsafiy\u00a0 g\u02bboyalari bugungi kun bilan hamohangligi hozirgi globallashuv zamonida ma\u02bcnaviy merosi madaniy transformatsiya jarayonini takomillashtirish, umuminsoniy qadriyatlarni saqlab qolish uchun\u00a0 kuchli gumanistik ahamiyatga ega.\u00a0<\/strong><\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
    \n
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    Alisher Navoiy. Hayrot ul-abror. Mukammal asarlar to\u02bbplami. Yigirma tomlik. 7 tom. \u2013T. Fan. 1991.<\/span><\/div>\n<\/li>\n
  2. \n
    Alisher Navoiy. Farhod va Shirin. Mukammal asarlar to\u02bbplami. Yigirma tomlik. 8 tom. \u2013T. Fan. 1991.<\/span><\/div>\n<\/li>\n
  3. \n
    Alisher Navoiy. Layli va Majnun. Mukammal asarlar to\u02bbplami. Yigirma tomlik. 9 tom. \u2013T. Fan. 1992.<\/span><\/div>\n<\/li>\n
  4. \n
    Alisher Navoiy. Sab\u02bcai sayyor. Mukammal asarlar to\u02bbplami. Yigirma tomlik. 10 tom. \u2013T. Fan. 1992.<\/span><\/div>\n<\/li>\n
  5. \n
    Alisher Navoiy. Saddi Iskandari. Mukammal asarlar to\u02bbplami. Yigirma tomlik. 11 tom \u2013T. Fan. 1993.<\/span><\/div>\n<\/li>\n
  6. \n
    Alisher Navoiy. Lisonut-tayr. Mukammal asarlar to\u02bbplami. Yigirma tomlik. 12 tom. \u2013T. Fan. 1996.<\/span><\/div>\n<\/li>\n
  7. \n
    Alisher Navoiy. Mahbub ul-qulub. Mukammal asarlar to\u02bbplami. Yigirma tomlik. 14 tom.\u00a0\u00a0 \u2013T. Fan. 1998.<\/span><\/div>\n<\/li>\n
  8. \n
    Alisher Navoiy. Tarixi muluki ajam. Mukammal asarlar to\u02bbplami. Yigirma tomlik. 16 tom. \u2013T. Fan. 2020.<\/span><\/div>\n<\/li>\n
  9. \n
    Komilov N. Tasavvuf. \u2013T. Movarounnaxr \u2013 O\u02bbzbekiston. 2009.<\/span><\/div>\n<\/li>\n
  10. \n
    Choriyev A. Inson falsafasi. Inson to\u02bbg\u02bbrisidagi falsafiy fikrlar taraqqiyoti. O\u02bbzbekiston faylasuflari milliy jamiyati nashriyoti. \u2013T. 2007.<\/span><\/div>\n<\/li>\n
  11. \n
    Yusupova D. O\u02bbzbek mumtoz adabiyoti tarixi (Alisher Navoiy davri). \u2013T. Akademnashr. 2013.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Martaba M\u0415LIKOVA,<\/strong><\/span><\/div>\n
    SamDCHTI<\/strong><\/span><\/div>\n
    Ijtimoiy fanlar kafedrasi dotsenti<\/strong><\/span><\/div>\n
    falsafa doktori (PhD)<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Navoiy falsafasining, uning inson haqidagi fikrlarini, estetik g\u02bboyalarini, borliq haqidagi fikrlarini anglash bugungi kunning muhim vazifalaridan biridir. Navoiyning mutlaq borliq mavjudligini tan olib, uni zamon va makon nuqtai nazaridan cheksiz deb izohlaydi. Borliqni avvali va oxiri yo\u02bbq, deb hisoblaydi. \u201cHayrat ul-abror\u201d asarida Navoiy mutlaq borliqqa shunday ta\u02bcrif beradi: Ey senga mabdada abaddek azal, Zot-i qadimning …<\/p>\n","protected":false},"author":1,"featured_media":21119,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nALISH\u0415R NAVOIYNING ASARLARIDA IJTIMOIY-FALSAFIY G\u02bbOYALAR - 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=21121&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ALISH\u0415R NAVOIYNING ASARLARIDA IJTIMOIY-FALSAFIY G\u02bbOYALAR - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Navoiy falsafasining, uning inson haqidagi fikrlarini, estetik g\u02bboyalarini, borliq haqidagi fikrlarini anglash bugungi kunning muhim vazifalaridan biridir. Navoiyning mutlaq borliq mavjudligini tan olib, uni zamon va makon nuqtai nazaridan cheksiz deb izohlaydi. 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