{"id":21415,"date":"2022-04-19T10:13:08","date_gmt":"2022-04-19T05:13:08","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=21415"},"modified":"2022-04-19T10:13:08","modified_gmt":"2022-04-19T05:13:08","slug":"mahmud-zamahshariyning-atvoqu-z-zahab-asaridagi-ayrim-hikmatlarning-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=21415&lang=oz","title":{"rendered":"MAHMUD ZAMAHSHARIYNING \u201cATVOQU-Z-ZAHAB\u201d ASARIDAGI AYRIM HIKMATLARNING TAHLILI"},"content":{"rendered":"

Mahmud Zamahshariy adabiyotshunoslik, tilshunoslik, hikmatlar borasida dunyo olimlari e\u02bctirof etgan asarlar yozgan. \u201cAtvoqu-z-zahab fi-l-mavoiz va-l-hutab\u201d (\u201cO\u02bbgit va nasihatlarning oltin shodalari\u201d) mana shunday asarlar sirasiga kiradi. Yuz maqoladan iborat pand, nasihat, yaxshi xislatlar va hikmatli so\u02bbzlardan iborat ushbu asar nemis va fransuz tillariga tarjima qilingan hamda Vena, Shtutgard, Bayrut va Qohirada chop etilgan. Asar\u00a0 saj usulida yozilgan. Mahmud Zamahshariy bu asarni ulkan hayotiy tajribasidan kelib chiqib yozgan. Alloma risolasida odilu zolim podshohlar, insofliyu insofsiz amaldorlar, taqvodoru firibgar savdogarlar, tolibi ilmlaru insofsiz beamallar, noshukur kambag\u02bballaru kibrli boylar va boshqa shunga o\u02bbxshash mavzularda fikr yuritadi. Shu bilan bir qatorda insonlarga dunyoning o\u02bbtkinchiligini, undagi o\u02bbyin-kulguga ergashmaslikni uqtiradi. Risolaning ko\u02bbp jihatlarida ilm haqida so\u02bbz yuritilib, ilmning qadri ulug\u02bblanadi. Ilm egasi bo\u02bblgan, ilmiga xolisona amal qilgan kishilar ikki dunyo saodatiga erishishlari to\u02bbg\u02bbrisida pand-nasihatlar keltirib o\u02bbtiladi. Maqolada salbiy jihatlardan kibru-havo, manmanlik, dunyoga o\u02bbch bo\u02bblmaslik, mansab-mavqega haddan ziyod chalg\u02bbimaslik masalalari ham qo\u02bbyiladi. Misol tariqasida maqoladan ayrimlarining tahlili havola etiladi. Dastlabki maqola insondagi salbiy illatlardan biri bo\u02bblgan kibrga bag\u02bbishlangan bo\u02bblib, bu salbiy illat quyidagicha vasf etiladi:<\/span><\/p>\n

Kibrning yomonligi. \u201cEy, inson o\u02bbg\u02bbli! Yaratilishing quruq (faqat) balchiqdandir. Iching esa kibr va g\u02bbururga to\u02bbla. Qarasam ba\u02bczan o\u02bbtmishing bilan faxrlanasan, ba\u02bczan esa boylik va mol-mulking bilan, asling, nasl-nasabing, avlod-ajdoding bilan faxrlanasan. Kibr va g\u02bbururing bilan boshqalarga e\u02bctibor bermaslik, ularni xo\u02bbrlash, pastga urish va ulardan yuz o\u02bbgirish senga yarashadimi? Avlod-ajdodingning ulug\u02bbligi bilan faxrlanma, kerilma. Diqqatli va ogoh bo\u02bbl! Do\u02bbstim! O\u02bbylab ko\u02bbrchi, nimaga minajaksan va hol bo\u02bblajaksan, ahvoling qanday bo\u02bblajak? Kel endi shu yomon odatlarini kamaytir, insonlikka, odamiylikka yarashmagan kibr va g\u02bbururni tark et[1:<\/strong>\u00a022]\u201d.<\/span><\/p>\n

Muallif yuqoridagi kibrga bag\u02bbishlangan hikmatli pandnomasida u naqadar insondagi yomon illat ekanligini bayon qilmoqda.Ya\u02bcni insonning asl yaratilishiga nazar solinsa u tuproqdan. Shunga qaramay ayrim insonlar kibrga, g\u02bbururga ketadilar. Kibrning salbiy jihatlaridan yana biri, kibrli inson doim bosimda hisoblanadi. Aslida inson yurtiga diniga foyda keltiradigan ish qilishga urinmog\u02bbi lozimdir. Tarixga bir nazar solinsa arablarda islom dini kelishidan ilgari o\u02bbzlarining avlod-ajdodlari bilan nasl-nasablari bilan kibrlanish avj olgan bir davr edi. Islom dini bunga chek qo\u02bbydi. O\u02bbz navbatida Islom dini ta\u02bclimotida insonga nomunosib bo\u02bblgan, insonlar o\u02bbrtasida ziddiyat va adovat urug\u02bbini sepilishiga sabab bo\u02bbladigan illatlar qattiq qoralanadi. Shu bilan birga muqaddas kitob \u2013 Qur\u02bcon, kibr-havoni va har qanday mutakabbir kishini qoralaydi. Jumladan Qur\u02bconda shunday deyiladi:<\/span><\/p>\n

\u201cMen yerda nohaq kibru havo qilib yuradigan, agar barcha oyat \u2013 mo\u02bbjizalarni ko\u02bbrsalar ham, ularga iymon keltirmaydigan, to\u02bbg\u02bbri yo\u02bblni ko\u02bbrsalar uni (o\u02bbzlari uchun)\u00a0 yo\u02bbl qilib oladigan kimsalarni o\u02bbz oyat \u2013 mo\u02bbjizalarimdan burib qo\u02bbyaman\u201d[2<\/strong>:<\/strong>\u00a0176]\u00a0<\/strong>Bu oyatdan kibru havo qilib yerda buzg\u02bbunchilik qilgan kimsalarning ahvollari tangligi ko\u02bbrinib turibdi. Zamahshariyning bu hikmatidan kelib chiqib shunday xulosa qilsa bo\u02bbladiki, inson asli kelib chiqishi va borar manzilini o\u02bbylasa kibru havo qilishiga hojat qolmaydi. Tadabbur ila nazar solinsa yaratilish bir balchiq bo\u02bblsa borar makon ham tuproqdir. Iblis ham aynan mutakabbirlik uchun quvilgandir. Kimki Iblisga o\u02bbxshab haqdan kibr qilsa, u og\u02bbir ahvolga kelibdi. Shu bilan birga bandalarning orasida shunday bir ilm egalari bo\u02bblgan kimsalar borki, ilmi tufayli kibrga ketgan bo\u02bblib, agarda ulardan bir narsa so\u02bbralsa ular insonlarni lol qoldirish uchun og\u02bbiz to\u02bbldirib gapirishadi. Ilmi ila kibrga ketgan va o\u02bbzini o\u02bbzgalardan afzal deb biladigan kimsa eng yomon mutakabbirdir. Unday insonning ilmi ham befoydadir. Chunki u ilmi tufayli faqat kibrlanishni va insonlarni lolu hayron qoldirishni o\u02bbylaydi. Qur\u02bconi Karimda Alloh har qanday kibrli va maqtanchoq kimsalarni suymasligi haqida ko\u02bbp bor takrorlaydi. Hadisi shariflarda ham kibr haqida bir qancha salbiy fikrlar bo\u02bblib Rasululloh (s.a.v.) shunday deydilar:<\/span><\/p>\n

Qay bir insonning qalbida bir dirham og\u02bbirligi qadar kibr-havosi bo\u02bblsa unday kimsa jannatga kirmaydi[3:<\/strong>\u00a0214]. Bir qaraganda arzimas bo\u02bblib ko\u02bbrinsa ham ammo shunday toifa insonlar jannatdan mosuvo bo\u02bblishar ekan, bunday illatdan\u00a0 inson doim sergak va ogoh bo\u02bblishi kerak. Mahmud Zamahshariy o\u02bbz maqolasida salbiy illatlardan kibrni yakunlar ekan, galdagi pandnoma insonning nafsi va u orqali bo\u02bbladigan salbiy illatlar haqida. Qanday inson o\u02bbz nafsini jilovini qo\u02bbliga olishi va nimalarga e\u02bctibor berishi haqida so\u02bbz yuritadi<\/span><\/p>\n

Nafsga tobe bo\u02bblishdan saqlanish. \u201cFoydasiz ish va kurashdan qo\u02bblingni tort. Samimiylik va tuproqning bo\u02bbyniga mahkam yopish. Ya\u02bcni jiddiylik va tavozedan, o\u02bbzingni xokisor tutishdan, kamtarlikdan ayrilma. Janobi haq muhaqqaqi seni bir hikmat sababi bilan yaratadi. Yaratilishing fitratan toza, pokizadir. Aslingda kirlik yo\u02bbq. Eh, yomon hatti-harakatlaring tufayli nafsing seni kirlatmagan, iflos qilmagan bo\u02bblsa edi, yomonliklar, iflosliklar seni bulg\u02bbamagan bo\u02bblganda edi. Nafsning orzulariga mos, uyg\u02bbun, tobe bo\u02bblish harom bo\u02bblgani holda nafs otining tizginini, jilovini o\u02bbz holiga qo\u02bbyib yubordingda, u \u201cnafs oti\u201dda man qilingan, taqiqlangan tomonga ketyapsan. Aslida borishing zarur bo\u02bblgan va sening uchun foydali bo\u02bblgan oddiy bandalik jihatingdan yuz o\u02bbgiryapsan. Qullik, bandalik jihatingdan boshqa tomonlar sening uchun tahlikalidir. Ma\u02bcnaviy o\u02bbrningni eng tahlikali joy bo\u02bblgan nafsning qo\u02bbynida yo\u02bbq qilasan[4:<\/strong>\u00a034]\u201d.<\/span><\/p>\n

Inson o\u02bbz hayoti davomida turli rag\u02bbbat va shahvatlar oqimiga duchor bo\u02bbladi. Bu narsalar insonni o\u02bbzgalarga zarar qilib bo\u02bblsa ham, faqat o\u02bbzi haqida o\u02bbylashga undaydi. Nafsiga aldangan kimsa qilayotgan hatti-harakatining yaxshi yoki yomonligini emas, faqat o\u02bbzi uchun foydali bo\u02bblishini o\u02bbylab qiladi. Islom insonni havoyi nafsga berilishdan saqlashga qattiq harakat qiladi. Nafsga tobe bo\u02bblmaslik haqida mashhur sahobiy Ibn Abbos shunday deydi: ikki fikr orasida ikkilanib qolgan paytingda, sen o\u02bbzingga yoqimliroq ko\u02bbringanidan voz kech, yoqmay turganiga ko\u02bbproq yopish. Inson tabiatan og\u02bbir mashaqqatli yumushlardan qochadi. Lekin nafs har doim yengil bo\u02bblgan narsalarni ziynatlab ko\u02bbrsatadi. Shuning uchun Ibn Abbos o\u02bbzingga yoqmagan ishni qil u nafsingga og\u02bbir bo\u02bblsa ham, garchi nafsing malollansa ham. Fikr qilib ko\u02bbrilsa hayotda havoyi nafsga berilishning eng asosiy sababi kishi irodasining zaifligi va ilmining ozligidir[3:<\/strong>\u00a0349]. Havoyi nafs inson aqlini o\u02bbziga bo\u02bbysundirib olsa, u boshqalar kabi idrok qilish, eslash, o\u02bbylashga qodir bo\u02bblmay, balki faqat bir narsa atrofida o\u02bbralashib qoladi. Inson bir narsani yaxshi ko\u02bbrsa, unga ko\u02bbp e\u02bctibor beradigan, undan boshqa narsani o\u02bbylamaydigan bo\u02bblib qoladi. Shuning uchun ham havoyi nafs bilan aql o\u02bbrtasida katta farq bor. Inson har bir masalada o\u02bbz aql idrokiga va maslahatga tayanib ish qilsa, albatta to\u02bbg\u02bbri bilan topishadi. Inson havoyi nafsiga ergashsa, nafs uni yomon oqibatlarga va azoblarga yetaklaydi.<\/span><\/p>\n

Qur\u02bconi Karim ham insonning havoyi nafsini to\u02bbg\u02bbri yo\u02bblga solish, uni to\u02bbg\u02bbri tarbiyalash haqida o\u02bbz ko\u02bbrsatmalarini bergan. Ya\u02bcni har bir ishda mo\u02bbtadillikni, unda isrof ham baxillik ham qilmay, o\u02bbzgalarga ozor ham bermay, o\u02bbz havoyi nafsiga ergashib turli xil buzg\u02bbunchiliklarni qilmaslikni uqtiradi. Bu dunyoning misoli uyqudagi bir holga o\u02bbxshaydi, boqiy dunyoyimiz esa ayni uyg\u02bboqlik demakdir. Bu ikki yo\u02bblning o\u02bbrtasida har bir inson to\u02bbqnash keladigan bir achchiq haqiqat o\u02bblim bordir. Kimki o\u02bbtkinchi hayotga havoyi nafs\u00a0 ko\u02bbzi bilan boqsa,vujudi olovlarda yotajakligi muqarrardir. Qay bir kimsa o\u02bbz havoyi nafsigayu, orzu-havaslariga cho\u02bbmsa, mo\u02bbljaliga yetisha olmaydi. Orzu-havaslarga cho\u02bbmgan kishining boradigan marrasi yo\u02bbqdir. Mana shu Yaratgan har narsani kuzatib turishga ishonish va havoyi nafsga qarshi kurashish, to\u02bbg\u02bbri yo\u02bblda sobit bo\u02bblib, noto\u02bbg\u02bbri yo\u02bblga kirmaslikning kafolatidir. Aksincha bu o\u02bbtkinchi dunyoda inson o\u02bbzgalarga qo\u02bblidan kelgancha yaxshilik qilishga urinib yashashi lozimdir. Zero musulmon inson o\u02bbzgalarning mushkulini yengil qilishga, hatto yo\u02bbl chetida yotgan bir cho\u02bbpni bo\u02bblsa ham olib tashlab yordam berishga urinadi. Zamahshariyning risolasini ko\u02bbrganda, unda salbiy jihatlarni ochib berish va ularni tark etishga bo\u02bblgan urinishlar nimalardan iborat ekanligi bilan to\u02bbqnashiladi. Shu bilan birga mardlik, do\u02bbstlik, saxiylik, va boshqa shu kabi insonparvarlik jihatlarini o\u02bbzida namoyon bo\u02bblgan ijobiy jihatlar bilan ham bevosita tanishilar ekan.<\/span><\/p>\n

Yaxshi insonlarga do\u02bbst bo\u02bblish.Yaxshilikni sevish va odamiylik, insonga yarashadigan hatti-harakatlar Allohning roziligiga erishtiradigan xislatlardir. Mardlik va jo\u02bbmardlik, qo\u02bbli ochiqlik ham yaxshilik bilan silashga loyiq bir hatti-harakatdir. Men pastkashlik, xoinlik, nomardlikdan boshqa kin, nafrat va dushmanlik qilishga loyiq bo\u02bblgan narsani ko\u02bbrmadim. Bu dunyoda do\u02bbst tutinadigan kimsalar faqat va faqat mard va jo\u02bbmard, qo\u02bbli ochiq kishilardir. Mana bunday do\u02bbstlarning do\u02bbstligi bilan xasta ko\u02bbngillar shifo topadi. Siniq suyaklar sog\u02bblomlikka, to\u02bbg\u02bbrilikka erishadi, dard va mashaqqatlaringni sendan uzoqlashtiradilar[3:<\/strong>\u00a033].<\/span><\/p>\n

\u00a0 Yuqorida aytib o\u02bbtilganidek ijobiy fazilatlarni o\u02bbzida jamlagan unda do\u02bbstlik, saxovatpeshalik, mardlik kabi xislatlarni o\u02bbzida mujassam etgan va nafaqat yoshi ulug\u02bblarga, hozirgi kundagi yoshlarga ham ibrat sifatida Mahmud Zamahshariyning navbatdagi so\u02bbzlari keltiriladi. Mahmud Zamahshariy \u201cMen pastkashlik, nomardlik va dushmanchilikdan ko\u02bbra\u201d yomonroq bo\u02bblgan narsani ko\u02bbrmadim deya bu sifatlarni birin-ketin sanab o\u02bbtadi. Shu bilan bir qatorda chinakam birodarlikka bo\u02bblgan ishtiyoq, asl do\u02bbstlar ko\u02bbngillarning shifosi ekanligi uqtiriladi. Darhaqiqat chinakam do\u02bbst insonning mashaqqatli kunlarda, musibat yetgan kunlarda bilinadi. Shunday do\u02bbstlar borki hatto ular birodariga aziyat yetib qolishidan titrab turadilar. Shunday do\u02bbstlikning yorqin misoli Payg\u02bbambar sollallohu alayhi vasallamning sheriklari Abu Bakr Siddiq g\u02bbor voqeasida u zot sollallohu alayhi vasallamga yomonlik yetishidan qo\u02bbrqib, agar mushriklardan birortasi oyog\u02bbi ostiga qarasa, bizni ko\u02bbrib qoladi, deb titrab turardilar[4]. Inson ozining xulq-atvorini to\u02bbg\u02bbrilashi bilan bir qatorda uning yonidagi birodarlarini ham do\u02bbstlarini ham to\u02bbg\u02bbrilashi lozim. Hammamizga ma\u02bclumki, kishining yonida yaxshi inson yoki yaxshi do\u02bbst bo\u02bblsa shak-shubhasiz undan ibrat olinadi. Agarda aksi bo\u02bblsa unda ham salbiy jihatlar namoyon bo\u02bbla boshlaydi. Qur\u02bconi Karimda ham yaxshilik qilishga undaydigan oyatlar talaygina bo\u02bblib, jumladan Moida surasida shunday deyiladi:<\/span><\/p>\n

\u201c<\/strong>(Ey mo\u02bbminlar), sizlar yaxshilik va taqvo yo\u02bblida hamkorlik qilingiz, gunoh va haddan oshish yo\u02bblida hamkorlik qilmangiz\u201d[2<\/strong>:<\/strong>\u00a0136]<\/strong>.<\/strong><\/span><\/p>\n

\u00a0 Bir nazar solinsa ushbu oyat dunyodagi barcha hamkorliklar, u qanday hamkorlik bo\u02bblishidan qat\u02bciy nazar, shular asosiy poydevor, qoida hisoblanadi. Sababi Islomdan avvalgi davrda hamkorlik qoidasi urug\u02bbchilik, qabilachilik va boshqa shunga o\u02bbxshash o\u02bblchovlar vositasida bo\u02bblar edi. Qisqa qilib aytilganda haqiqiy do\u02bbstlar Mahmud Zamahshariy aytganidek mashaqqatlarni uzoqlashtiradigan va singan suyaklarni tiklay bila oladiganlardir.<\/span><\/p>\n

\u00a0 Xulosa qilib aytilganda, Mahmud Zamahshariyning ko\u02bbpgina asarlari hozirgi kungacha ham keng o\u02bbrganilib kelinmoqda. Ular bilan bir qatorda biz ayrim maqolalarnigina tahlil qilgan asar \u201cAtvoqu-z-zahab fi-l-mavoiz va-l-hutab\u201d asari alohida o\u02bbrin tutgan bo\u02bblib, bu asar yoshlarga ham ma\u02bcnan ham ruhan ozuqa beradi deyilsa mubolag\u02bba bo\u02bblmaydi. Undagi turli xil mavzularga oid pand-nasihatlar, inson hayotida uchraydigan va u to\u02bbqnash keladigan holatlar asosida bo\u02bblib, undagi vaziyatlarda odilona qaror qabul qilish bilan bir qatorda, salbiy illatlar qoralanadi.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR<\/strong>:<\/strong><\/span><\/div>\n
    \n
  1. \n
    Mahmud Zamahshariy. Oltin shodalar. Tarjimon Mahkam Mahmud, Nazarbek Rahim \u2013 EXTREMUM PRESS nashriyoti, \u2013T.,<\/span><\/div>\n<\/li>\n
  2. \n
    Qur\u02bconi Karim, o\u02bbzbekcha izohli tarjima. Tarjimon Alouddin Mansur, \u2013T.,<\/span><\/div>\n<\/li>\n
  3. \n
    Abu Homid G\u02bbazzoliy. \u201cMukoshafat ul-qulub\u201d. Adolat nashriyoti, \u2013T.,<\/span><\/div>\n<\/li>\n
  4. \n
    Shayx Muhammad Sodiq Muhammad Yusuf \u2013 Tafsiri Hilol. Ikkinchi juz \u2013 \u201cHILOL-NASHR\u201d, \u2013T., 2018.<\/span><\/div>\n<\/li>\n<\/ol>\n
    \u00a0Nizomiddin IBROHIMOV,<\/strong><\/span><\/div>\n
    O\u02bbzbekiston Xalqaro Islom Akademiyasi<\/strong><\/span><\/div>\n
    \u00a0Sharq mumtoz filologiyasi, 2-kurs magistranti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Mahmud Zamahshariy adabiyotshunoslik, tilshunoslik, hikmatlar borasida dunyo olimlari e\u02bctirof etgan asarlar yozgan. \u201cAtvoqu-z-zahab fi-l-mavoiz va-l-hutab\u201d (\u201cO\u02bbgit va nasihatlarning oltin shodalari\u201d) mana shunday asarlar sirasiga kiradi. Yuz maqoladan iborat pand, nasihat, yaxshi xislatlar va hikmatli so\u02bbzlardan iborat ushbu asar nemis va fransuz tillariga tarjima qilingan hamda Vena, Shtutgard, Bayrut va Qohirada chop etilgan. Asar\u00a0 saj usulida …<\/p>\n","protected":false},"author":1,"featured_media":21413,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nMAHMUD ZAMAHSHARIYNING \u201cATVOQU-Z-ZAHAB\u201d ASARIDAGI AYRIM HIKMATLARNING TAHLILI - 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=21415&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MAHMUD ZAMAHSHARIYNING \u201cATVOQU-Z-ZAHAB\u201d ASARIDAGI AYRIM HIKMATLARNING TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Mahmud Zamahshariy adabiyotshunoslik, tilshunoslik, hikmatlar borasida dunyo olimlari e\u02bctirof etgan asarlar yozgan. \u201cAtvoqu-z-zahab fi-l-mavoiz va-l-hutab\u201d (\u201cO\u02bbgit va nasihatlarning oltin shodalari\u201d) mana shunday asarlar sirasiga kiradi. Yuz maqoladan iborat pand, nasihat, yaxshi xislatlar va hikmatli so\u02bbzlardan iborat ushbu asar nemis va fransuz tillariga tarjima qilingan hamda Vena, Shtutgard, Bayrut va Qohirada chop etilgan. 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