{"id":21272,"date":"2022-04-11T10:39:03","date_gmt":"2022-04-11T05:39:03","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=21272"},"modified":"2022-04-11T10:39:03","modified_gmt":"2022-04-11T05:39:03","slug":"tasavvufda-bahouddin-naqshbandning-islohotchilik-faoliyati","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=21272&lang=oz","title":{"rendered":"TASAVVUFDA BAHOUDDIN NAQSHBANDNING ISLOHOTCHILIK FAOLIYATI"},"content":{"rendered":"

O\u02bbn ikkinchi va o\u02bbn beshinchi asrlarda O\u02bbrta Osiyo xalqlari orasidan Sharq irfoniy tafakkuri taraqqiyotiga ulkan hissa qo\u02bbshgan bir tizim mutafakkir mutasavviflar yetishib chiqdi. Bu davrlarda Movarounnahr va Xurosonda tasavvufning yassaviya, kubraviya, qodiriya va, ayniqsa naqshbandiya tariqati ma\u02bcnaviy hayotda muhim rol o\u02bbynaganligi tarixdan ma\u02bclum. Islomiy ahkomlar o\u02bbchog\u02bbi Buxorodan yetishib chiqqan Bahouddin Naqshband yangi tariqatga asos solgan ana shunday siymolardandir.<\/span><\/p>\n

\u00a0 Ma\u02bclumki, Ahmad Yassaviy Buxoro madrasalarini xatm etgach, ustozi Yusuf Hamadoniy o\u02bbrnida mudarrislik qilgan. Bahouddinning ustoz-pirlari Sayyid Kulol bilan Abdulholiq G\u02bbijduvoniy Ahmad Yassaviydan ta\u02bclim olishgan. Demak, Bahouddin Naqshband bevosita Yassaviy shogirdlaridan hisoblanadi.<\/span><\/p>\n

\u00a0 O\u02bbn bir yashar Bahouddinni Sayyid Kulol o\u02bbzi bilan Qarshiga eltadi. U bu yerda ko\u02bbp kitob o\u02bbqiydi, sufizm nazariyasini puxta egallaydi; ustozlaridan \u201cmaxfiy zikr\u201d qoidalarini o\u02bbzlashtiradi; oriflik shartlarini o\u02bbrganadi[1: 178].\u00a0<\/strong>Bahouddin Naqshbandning deyarli butun umri Buxoro va uning atrofidagi qishloqlarda so\u02bbfiylik bilan o\u02bbtgan. U ikki marta haj qilgan. G\u02bbaribona hayot kechirgan, o\u02bbzining qat\u02bciy aqidasi \u201cdast ba koru dil ba yor\u201d dan kelib chiqib, dehqonchilik bilan shug\u02bbullangan, otasining yonida turib dastgohda gulli harirlar to\u02bbqigan,\u00a0 gul-naqsh tushirish bilan shug\u02bbullangan. Uning laqabi \u2013 Naqshband ham shundan olingan. Xizmatkor yoki qul saqlashni gunoh deb bilgan. Bahouddin Naqshband xalq orasida \u201cBalogardon\u201d (ya\u02bcni, duo orqali balo-qazoni daf qiluvchi) unvoni bilan ham mashhur bo\u02bblgan.<\/span><\/p>\n

\u00a0 Hazrati Bahouddin 1389 yilning mart oyida olamdan o\u02bbtgan. U asosan turli kasb egalari davralarida, ustalar rastalari, guzarlarda, karvonsaroylarda faoliyat ko\u02bbrsatgan. Bunda o\u02bbn bir shart dastur sifatida qo\u02bbllanilgan.<\/span><\/p>\n

Tariqatning ushbu 11 qoidasining 4 tasi Yusuf Hamadoniyga, 4 tasi Abdulxoliq G\u02bbijduvoniyga 3 tasi Bahouddin Naqshbandga mansubdir.<\/span><\/p>\n

Bahouddin Naqshband 73 yillik umri davomida ko\u02bbplab asarlar yozgan bo\u02bblsa-da, uning to\u02bbla ilmiy merosi bizga qadar saqlanib qolmagan. Hoji Ismatulloh Abdulloh,\u00a0 Bahouddin Naqshband hayoti va ijodi haqida gapirar ekan, uning \u201cHajnoma\u201d nomli va\u02bcz va nasihatlardan iborat manzumasi, \u201cDalil al-oshiqon\u201d (Oshiqlar dalili) va \u201cal-Avrod Bahoiyya (Bahouddin virdlari) nomli tasavvufga oid asarlari borligini keltirgan\u201d [2: 86].<\/span><\/p>\n

Naqshbandiya Bahouddin Naqshband hayotligidayoq keng shuhrat qozondi. Uni nazariy jihatdan ishlab chiqishda Muhammad Porso, Alouddin Attor xizmatlari katta bo\u02bbldi. Bu tariqatga faqatgina oddiy xalq emas, balki Buxoro va Samarqand ulamolari, Amir Temur avlodidan bo\u02bblgan shoh va shahzodalar kira boshladilar.<\/span><\/p>\n

SHARIAT VA TARIQATDA YUZAGA K\u0415LGAN ZIDDIYATLAR<\/strong><\/span><\/p>\n

Bahouddin Naqshband hayotning mazmunini Haqiqat (Alloh)ga erishishga intilishda ko\u02bbrgan va Haqiqat (Alloh)ga erishish tashqi narsalar haqidagi bilim \u2013 shariatga asoslanadi va ichki narsalar haqidagi bilim \u2013 tariqat jarayonida yuz beradi, deb hisoblagan.\u00a0 Bahouddin Naqshband tariqat ezoterik (yashirin, mistik) fan, u hammaga ochiq emas, uni faqat o\u02bbzini Haqiqatga baxshida etgan odamlar anglab yetishi mumkin, deb hisoblagan [3: 131].\u00a0<\/span><\/p>\n

IX asr boshlariga kelib tasavvufning nazariy asoslari ishlab chiqildi, so\u02bbfiylarning amaliy ruhiy-psixologik mashqlari, o\u02bbz-o\u02bbzini tarbiyalash va chiniqtirish tadbir-usullari shakllandi, tariqat, ma\u02bcrifat, haqiqat degan tushunchalar yuzaga kelib, tasavvufning ushbu uch qismiga oid qarashlar majmui tuzildi \u2013 tasavvuf alohida ilm sifatida qaror topdi.\u00a0\u00a0 Natijada tariqat va shariat orasidagi munosabatlarda, olam va odam mohiyati, aloqa \u2013 muomalasi, yaratuvchi va borliq masalalarida munozaralar yuzaga keldi. Din arboblari bilan so\u02bbfiy shayxlari, ayniqsa falsafiylashgan tasavvuf tarafdorlari jiddiy mafkuraviy tortishuvlargacha bordilar.<\/span><\/p>\n

Tasavvuf tarixida har xil silsila va toifalar almashib turgan bo\u02bblsa-da,\u00a0inson ma\u02bcnaviyati<\/em>\u00a0 masalasi hech qachon tariqat ahli diqqat e\u02bctiboridan chetda qolgan emas. Ayniqsa, insonning botiniy olami, ichki ziddiyatlari, ruh va jism orasidagi kurash so\u02bbfiylarni ko\u02bbp qiziqtirgan. Ular insonda ikki azaliy qarama-qarshi kuch \u2013 rahmoniy va shaytoniy quvvatlar borligini, inson Allohning bandasi sifatida shayton qutqusini yengib, rahmoniy fazilatlarga ega bo\u02bblishi lozimligini ta\u02bckidlaydilar. Tasavvufchilar inson tabiatidagi salbiy kuchlarni umumiy nom bilan \u201cnafs\u201d yoki \u201cnafsi ammora\u201d deb atadilar va unga qarshi urush e\u02bclon qildilar. Mol-dunyo to\u02bbplash, nafs ehtiyojiga qarab yurish; hirsu havas qat\u02bciy qoralandi, insonni (demakki, insoniyatni ham) noqislik va falokatlardan qutqarishning birdan-bir yo\u02bbli \u2013 nafsni o\u02bbldirib, qanoat bilan halol yashash, ruh \u2013 irodani chiniqtira borib, insonda insoniylikni, ya\u02bcni ilohiylikni tantana ettirish zarur deb, targ\u02bbib qilindi.<\/span><\/p>\n

\u00a0 Tasavvuf ahli nafs deganda\u00a0 faqat yeyish-ichishni nazarda tutmaganlar (garchi bu e\u02bctibordan soqit qilinmasa-da), bu tushuncha kengayib, ham chuqurlashib, boylik, mulk, toj-taxt masalalariga bog\u02bblanib ketadi.<\/span><\/p>\n

\u00a0 \u00a0Natijada, tasavvufda turli suluk va yo\u02bbllar shakllanib, islom shariatiga unchalik muvofiq kelmaydigan jihatlar paydo bo\u02bbla boshladi. Islom tarkidunyochilikni rad etadi, tasavvufning asosiy ruknlaridan biri esa tarkidunyochilikdir. Islom o\u02bbz-o\u02bbzini qiynash, ortiqcha riyozatni ma\u02bcqul hisoblamaydi, tasavvuf bo\u02bblsa, riyozatni insonni poklash, kamolga eltishning bosh yo\u02bbli, deb hisoblaydi. Shuningdek, tasavvuf\u00a0 ahli orasida falsafa va hikmat ta\u02bcsirida insonni Iloh darajasida ko\u02bbtarish, inson bilan Xudoni barobar qo\u02bbyish (Mansur Xallojning \u201cAnal Haq\u201d g\u02bboyasi.\u00a0 C.I.) hollari bo\u02bblgan. Yassaviyning fikricha, nodon va johillargina \u201cAnal Haq\u201dning ma\u02bcnosini bilmaydilar.<\/span><\/p>\n

\u201cAnal Haq\u201dni ma\u02bcnosini bilmas nodon,<\/span><\/div>\n
Dono kerak, bu yo\u02bbllarda poki mardon\u2026<\/span><\/div>\n

Tavhid va vahdatni anglashda ayrim shayxlar islom tushunchalaridan xiyla uzoqlashib, falsafiy mushohadakorlikni avj oldirgan edilar. Bundan tashqari, valiylikni nabiylik bilan teng deb bilish, payg\u02bbambarlikni da\u02bcvo qilish, hol behudligida g\u02bbayrisha\u02bcriy so\u02bbzlarni aytish bilan odamlar diliga shubha va g\u02bbulg\u02bbula solish hollari sodir bo\u02bbldi. Ayniqsa, samo majlislari, raqsu qo\u02bbshiq aralash amalga oshiriladigan jahriy zikr tushurishlar [4]\u00a0 xonaqohlarni boshga ko\u02bbtarish g\u02bbavg\u02bbo qilishlar islom ahkomining talablaridan tashqari edi. Bularning hammasi ma\u02bclum darajada\u00a0 tasavvufni shariat bilan ixtilofga olib keldi. Ikkinchi tarafdan, so\u02bbfiylar o\u02bbzlarini Allohning xos bandalari hisoblab, xalqdan ajratar va hokimlar, shohu amirlarga ham\u00a0 qarshi qo\u02bbyib kelardilar. Ya\u02bcni shoh va darvesh \u2013 ikki qarama-qarshi qutb, bir-biriga yaqinlashmaydigan ikki xil axloqiy-ijtimoiy mohiyat,\u00a0 deb qaralgan.<\/span><\/p>\n

Darveshning niyati xalqdan ajralib, Holiqqa yetish, chunki xalq bilan band bo\u02bblgan odam Holiqni unutadi, xalqdan ajralmaguncha Xoliq diydoriga yetish mumkin emas. Shu bois tirik bo\u02bbla turib foniy dunyoni tark etmoq (Ahmad Yassaviyning \u201cOshiq bo\u02bblsang ishq yo\u02bblida fano bo\u02bblgil, Diydor izlab, hasratida ado bo\u02bblgil\u201d deya foniy dunyodan aloqasini uzib, yerosti chillaxonasida yashagani. Ta\u02bckid C.I.), hilvat va go\u02bbshanishinlikni ixtiyor etmoq kerak. Ko\u02bbrinib turibdiki, tasavvufning mohiyatini tashkil etadigan bu talab ham payg\u02bbambar sunnatiga muvofiq emas.<\/span><\/p>\n

Musulmon kishisi Alloh tomonidan in\u02bcom etilgan ne\u02bcmatlardan bahramand bo\u02bblmog\u02bbi kerak. \u201cOralaringizda\u00a0 afzalrog\u02bbingiz menman, lekin men masjidga ham boraman, totli ovqatlarni ham yeyman, xotinlar bilan ham birga bo\u02bblaman\u201d, \u2013 deya tanbeh bergan ekanlar hazrati Payg\u02bbambar zohid tabiat sahobalariga[5: 91]. Ammo tasavvufda shariatning ushbu talablaridan chekinish ko\u02bbrinadi.<\/span><\/p>\n

\u00a0 \u201cIslomda rohiblik \u2013 tarkidunyo qilish yo\u02bbq\u201d va \u201cFaqirlik \u2013 mening faxrim\u201d hadislari mavjud. Mutlaq tarkidunyo kabi mutlaq dunyoparastlik inson tabiatiga xush kelmaydi. Mutlaq tarkidunyo hayotga zid \u2013 u insonni amaldan, kasbu kordan mahrum etadi. Shu kabi dunyoparastlik ham kishini ilohiylikdan, ma\u02bcnaviyatdan chetlashtiriladi, mol-dunyo quliga aylantiradi. Oraliq yo\u02bbl esa har jihatdan maqbul va to\u02bbg\u02bbridir, zero pok e\u02bctiqod hirs va nafsni qanoat qamchisi bilan savalab, insonning insonligini himoya qiladi va har qanday sharoitda insonni Tangri bilan bog\u02bblab turadi. Hazrat Naqshband ana shu oraliq yo\u02bblni tanlaydi \u2013 shariat va tariqatdagi ziddiyatni muvofiqlashga harakat qiladi.\u00a0<\/span><\/p>\n

\u00a0<\/strong>BAHOUDDIN NAQSHBANDNING SUFIZMDAGI ISLOHOTCHILIK FAOLIYATI<\/strong><\/span><\/p>\n

\u00a0 Ahmad Yassaviy va Najmiddin Kubro tariqatida tarkidunyochilik, zohidlik, nafs ustidan hukmronlik qilish,\u00a0 fano bo\u02bblish g\u02bboyalari ilgari surilgan. Bahovuddin Naqshband tasavvufdagi ilgarilari amalda bo\u02bblgan qattiq talablarni bir qadar yumshatdi, mo\u02bbtadillashtirdi, kundalik turmushga mosladi. Uningcha, Allohga intilish ko\u02bbngil bilan amalga oshishi kerak. Qo\u02bbl esa ish \u2013 mehnat bilan band bo\u02bblaversin. Bahouddin Naqshbandning tarkidunyochilik qilmay, demakki, bu dunyo ishlaridan ochiq-oshkor qo\u02bbl silkimay turib ham Allohga yetishish mumkinligi haqidagi g\u02bboyasi musulmon olamida tasavvufning juda keng aholi qatlamlari ichiga kirib borishini ta\u02bcminladi.<\/span>
\n\u00a0Bahouddin Naqshbandning sufizmdagi islohotchiligi shundaki, \u201cDast ba koru dil ba Yor\u201d (Qo\u02bbl ishda, ko\u02bbngil yorda bo\u02bblsin) shiorini bir ta\u02bclimot darajasiga, g\u02bboya darajasiga ko\u02bbtarishga, sufizmni turmushga, inson hayotiga yaqinlashtirishga muvaffaq bo\u02bbladi. Hazrat Bahouddinning ushbu ta\u02bclimoti, ayniqsa shahar hunarmandlari ruhiga mos keldi. Bu noto\u02bbg\u02bbri fikr emas \u2013 Turonzaminning qadimgi madaniy shaharlari aholisi sunniy mazhabining mustahkam va mustaqil davomchilari bo\u02bblgani uchun naqshbandiya shu yerlarda ildiz otib, rivojlangan.<\/span><\/p>\n

Hoji Ismatulloh Abdullohning fikricha, Naqshbandiyaning dunyoqarashi tasavvufning O\u02bbrta Osiyodagi ikkita tariqati: Abdulholiq G\u02bbijduvoniy ta\u02bclimotida aks ettirilgan shaharliklarga xos \u201co\u02bbrtacha\u201d yo\u02bbl va Ahmad Yassaviyning ko\u02bbchmanchi \u201cturkiy xalqlarga\u201d xos yo\u02bblini birlashtirish va hayotga moslashtirishdan iboratdir [2: 170].\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Najmiddin Komilov esa bu haqda Xoja Bahouddin Naqshband har ikki xalqni mazhab \u2013 ma\u02bcnaviyat jihatidan birlashtirish uchun kurashadi. Natijada turku tojik shayxlarining o\u02bbzaro munosabatlari tobora kuchayib borgan, degan fikrni ilgari suradi [5: 96].<\/strong><\/span><\/p>\n

Naqshbandiya mana shunday ulug\u02bb birlashtiruvchilik, qavmlar, tabaqalar va toifalarni yagona sunniy yo\u02bblidagi so\u02bbfiyona mafkura asosida jipslashtirish ishini amalga oshirgan. Ayni vaqtda bu hol tasavvuf ta\u02bclimotini \u201cdemokratlashtirilib\u201d, omma orasiga chuqurroq singishiga zamin hozirladi. Ma\u02bclum ma\u02bcnoda shariat bilan tariqatni murosaga keltirdi.<\/span><\/p>\n

Xullas kalom, naqshbandiya tariqati tasavvufdagi haddan tashqari holatlarni islohga keltirib, riyozat va poklanish kamolotini jismoniy va ijtimoiy-axloqiy ehtiyojlar bilan muvofiqlashtirishga intilib keldi, moddiy dunyoga keskin muqobil turish o\u02bbrniga rahnamolik va tarbiyani birinchi o\u02bbringa qo\u02bbydi, sharr va yovuzlikni nafrat va o\u02bbch hissi bilan qarshi olmay, shafqat va mehr orqali uni ezgulikka aylantirish payida bo\u02bbldi.<\/span><\/p>\n

Bahouddin Naqshband ta\u02bclimoti chuqur bunyodkorlik ruhi bilan sug\u02bborilgan. Hozirgi vaqtda jamiyatimizda milliy g\u02bboya va mafkurani kishilar ongiga va turmush tarziga singdirish, uni shakllantirish, barkamol avlodni tarbiyalash borasida ko\u02bbp ishlar qilinmoqda. Ma\u02bcnaviyatimizni yuksaltirishda naqshbandiylikda ilgari surilgan halollik, mehnatsevarlik, to\u02bbg\u02bbrilik, sofdillik, o\u02bbzgalarga yordam berish, sahiylik, imonli va e\u02bctiqodli bo\u02bblish, mehr-shafqat kabi xulq-odob qoidalari, shubhasiz, katta ahamiyatga ega. Bu qoidalar kishilarni mutaassiblik va aqidaparastlik, tarkidunyochilikka berilmaslikdan bu dunyo ishlarida faol qatnashishga, ezgulik va xayrli ishlar qilishga da\u02bcvat etadi.<\/span><\/p>\n

Xulosa qilib aytganda, sufizm ta\u02bclimotida islohotchi, yangilik yaratuvchi unvoniga\u00a0 muyassar bo\u02bblgan Naqshband hayoti va ijodiy merosi endi har tomonlama chuqur o\u02bbrganilmoqda, uning asarlarini topish, tadqiq etish va nashr qilish sharqshunos va faylasuflarning galdagi vazifalaridan hisoblanadi.\u00a0<\/strong><\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
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    Hoji Ismatulloh Abdulloh. \u201cMarkaziy Osiyoda Islom madaniyati\u201d, Sharq, \u2013T., \u20132005.<\/span><\/div>\n<\/li>\n
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    N.Shermuxammedova. Falsafa o\u02bbquv-uslubiy majmua, NOSHIR, 2012.<\/span><\/div>\n<\/li>\n
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    Radiy Fish. Jaloliddin Rumiy. \u2013T., G\u02bb.G\u02bbulom nashriyoti, 1986 yil.<\/span><\/div>\n<\/li>\n
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    Najmiddin Komilov. Tasavvuf. \u201cMovorounnaxr\u201d, T., 2009 yil.<\/span><\/div>\n<\/li>\n
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    Ahmad Yassaviy. Hikmatlar. T., G\u02bb.G\u02bbulom nashriyoti, 1991 yil.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Solijon IBRAGIMOV,<\/strong><\/span><\/div>\n
    QarshMII \u201cIjtimoiy fanlar\u201d<\/strong>\u00a0kafedrasi katta o\u02bbqituvchisi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    O\u02bbn ikkinchi va o\u02bbn beshinchi asrlarda O\u02bbrta Osiyo xalqlari orasidan Sharq irfoniy tafakkuri taraqqiyotiga ulkan hissa qo\u02bbshgan bir tizim mutafakkir mutasavviflar yetishib chiqdi. Bu davrlarda Movarounnahr va Xurosonda tasavvufning yassaviya, kubraviya, qodiriya va, ayniqsa naqshbandiya tariqati ma\u02bcnaviy hayotda muhim rol o\u02bbynaganligi tarixdan ma\u02bclum. Islomiy ahkomlar o\u02bbchog\u02bbi Buxorodan yetishib chiqqan Bahouddin Naqshband yangi tariqatga asos solgan …<\/p>\n","protected":false},"author":1,"featured_media":21270,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nTASAVVUFDA BAHOUDDIN NAQSHBANDNING ISLOHOTCHILIK FAOLIYATI - 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=21272&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TASAVVUFDA BAHOUDDIN NAQSHBANDNING ISLOHOTCHILIK FAOLIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"O\u02bbn ikkinchi va o\u02bbn beshinchi asrlarda O\u02bbrta Osiyo xalqlari orasidan Sharq irfoniy tafakkuri taraqqiyotiga ulkan hissa qo\u02bbshgan bir tizim mutafakkir mutasavviflar yetishib chiqdi. Bu davrlarda Movarounnahr va Xurosonda tasavvufning yassaviya, kubraviya, qodiriya va, ayniqsa naqshbandiya tariqati ma\u02bcnaviy hayotda muhim rol o\u02bbynaganligi tarixdan ma\u02bclum. 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