{"id":22188,"date":"2022-05-31T09:58:43","date_gmt":"2022-05-31T04:58:43","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=22188"},"modified":"2022-05-31T10:05:31","modified_gmt":"2022-05-31T05:05:31","slug":"tasavvuf-va-chishtiya-tariqatida-axloqiy-tarbiyaviy-munosabatlar","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=22188&lang=oz","title":{"rendered":"TASAVVUF VA CHISHTIYA TARIQATIDA AXLOQIY-TARBIYAVIY MUNOSABATLAR"},"content":{"rendered":"

O\u02bbzbekiston tub o\u02bbzgarish va islohotlar davrini boshdan kechirmoqda. \u201cYangi O\u02bbzbekiston \u2013 yangicha dunyoqarash\u201d shiori ostida O\u02bbzbekistonning ravnaqi, gullab-yashnashi uchun avvalo fidoyi, intellektual rivojlangan, barkamol avlodni tarbiyalash dolzarb masalalardan biridir. Yoshlarning ijtimoiy-ma\u02bcnaviy hayotida tasavvuf ta\u02bclimoti va unda aks etgan axloqiy-tarbiyaviy masalalar muhim ahamiyatga ega.<\/span><\/p>\n

Tasavvuf tadrijiy taraqqiyotga ega bir ta\u02bclimot hisoblanib, islom olamida VIII asr o\u02bbrtalarida paydo bo\u02bblgan. Dastlab zohidlik harakati ko\u02bbrinishida kurtak yoygan. Tasavvuf turli xalqlarning ijtimoiy, falsafiy, badiiy tafakkuridan keng o\u02bbrin egallagan ko\u02bbp tarmoqli murakkab ta\u02bclimot hisoblanadi.<\/span><\/p>\n

Abdurahmon Jomiyning \u201cBahoriston\u201dida yozilishicha, shayx Abusaid Abulxayrdan \u201cTasavvuf nima?\u201d deb so\u02bbraganlarida, \u201cBoshingda ne bo\u02bblsa, chiqarib tashlash, qo\u02bblingda neki bor \u2013 qo\u02bbldan chiqarish va boshqalardan senga nima ozor yetsa, ranjimaslik\u201d, degan ekan. Haqiqiy so\u02bbfiylar o\u02bbz faoliyatida bu shartlarga qat\u02bciy rioya qilgan. Demak, tasavvuf ta\u02bclimoti tarbiya va axloqiy munosabatlarga katta e\u02bctibor bergani bilan ham ahamiyatlidir.<\/span><\/p>\n

Bundan tashqari, tasavvuf xolislik ta\u02bclimi hisoblanib, soflik va poklik tuyg\u02bbularini ifoda etadi. Tasavvuf riyosizlikdir. U \u201cQullikka belni mahkam etish\u201dga chorlasa-da, Haq bandalarining aqliy, ma\u02bcnaviy, axloqiy imtiyozlarga ega ekanini amalda isbotlaydi.<\/span><\/p>\n

Ayni paytda tasavvufni inson kamoloti, axloqiy poklanish haqidagi ilm, desak ham mubolag\u02bba bo\u02bblmaydi. Inson, uning ma\u02bcnaviy kamoloti uchun qayg\u02bburish tasavvufning doimiy e\u02bctiborida bo\u02bblgan. So\u02bbfiylarni, ayniqsa, insonning botiniy olami, ichki ziddiyatlari, ruh bilan jism o\u02bbrtasidagi kurash ko\u02bbproq qiziqtirgan. Ular insonda azaliy ikki qarama-qarshi kuch \u2013 rahmoniy va shaytoniy quvvatlar borligini, inson Allohning bandasi sifatida shayton qutqusini yengib, rahmoniy fazilatlarga ega bo\u02bblishi lozimligini ta\u02bckidlaydi. Insonning hayotdagi o\u02bbrni, jamiyatga birlashib yashash tartiblariga ham shu nuqtai nazardan qaralgan: Chunonchi, tasavvuf ijtimoiy nizolar, urush-janjallar, mulkiy tengsizlikning tub mohiyati, bosh sababini ham inson tabiati va siyratidan qidiradi, insonning axloqini tuzatishni uning tabiatidagi salbiy, hayvoniy kuchlarni mahv etishdan boshlash kerak, deb uqtiradi.<\/span><\/p>\n

Tasavvufda muomala madaniyati ham shakllangan. U til va dil yumshoqligiga, o\u02bbzgalardan keladigan ranju ozorlarni halimlik bilan, g\u02bbazab va adovat pichog\u02bbiga sira qo\u02bbl cho\u02bbzmasdan bartaraf qilishga o\u02bbrgatadi.<\/span><\/p>\n

Erur mahz taqviy va lekin riyosiz,<\/span><\/div>\n
Ubudiyat sarfu ayni talattuf.<\/span><\/div>\n

Tasavvuf ahli nodir fazilatlarga boy. Ular odamlarning so\u02bbz va fikrlariga zug\u02bbum o\u02bbtkazish \u2013 ularning ongi, maslagi va ko\u02bbngliga tajovuz qilish, kishining fe\u02bcliga ozor berish \u2013 bo\u02bbrilik bilan barobar deb, muomala-munosabatda \u201cel qavlu fe\u02bclig\u02bba\u201d zo\u02bbru zulm yetkazishni Haq tomonidan man etilgan amrlarga qarshi borish, deb hisoblaydi [1:4].<\/span><\/p>\n

Alisher Navoiyning \u201cNasoyimul muhabbat\u201d asaridagi hikoyatda haqiqiy mutasavvifga xos sanalgan uch xususiyat ta\u02bckidlangan. Birinchisi, tor tushunchali nohaq zotlar ranjitganda, ranjimaslik; ikkinchisi, birovni ranjitish joiz bo\u02bblganda ham unga ozor yetkazmaslik; uchinchi va eng muhimi, boshqa din yoki o\u02bbzga mazhabdagi odamlarni asossiz kamsitmaslik.<\/span><\/p>\n

Muxtasar aytganda, tasavvuf tom ma\u02bcnoda insonparvar, insonning kamoloti, odamlarning bir-biriga munosabatida, ruhiy-ma\u02bcnaviy yuksalishida munosib yo\u02bbl tutishi uchun jon kuydirib, qayg\u02bburib kelgan gumanistik ta\u02bclimot hisoblanadi.<\/span><\/p>\n

Ye.E.Bertelsning fikricha, \u201cTasavvuf adabiyotini o\u02bbrganmay turib, O\u02bbrta asrlar musulmon Sharqining madaniy hayoti haqida tasavvurga ega bo\u02bblish mumkin emas. Bu ta\u02bclimotdan xabardor bo\u02bblmasdan Sharqni anglash ham qiyin\u201d [2:54].<\/span><\/p>\n

Jumladan, chishtiya tariqatining keng tarqalishi Hind diyori bilan bog\u02bbliq. Uning shayxlari shogirdlarga o\u02bbrnak bo\u02bbla olishini munosib tarzda isbotlab bergan. XIII-XIV asrlar \u2013 Hindistonda chishtiya gullab-yashnagan davri Fariduddinning suyukli shogirdlaridan biri \u2013 dehlilik shayx Nizomiddin Avliyo (1242-1325 yy) nomi bilan bog\u02bbliq. U butun Hind diyorida tariqat mavqeini mustahkamladi, keyin uning ko\u02bbplab shogirdlari qit\u02bca bo\u02bbylab chishtiya markazlariga asos soldi.<\/span><\/p>\n

Nizomiddin musulmon dunyosida katta bilim va tajribaga ega buyuk olim va arbob edi. Shu sababli uni nafaqat so\u02bbfiylar, balki obro\u02bbli ulamolar ham hurmat qilardi.<\/span><\/p>\n

Olim sifatida Nizomiddinning ijtimoiy qarashlarida uning o\u02bbziga xosligi alohida ko\u02bbrinib turardi. Masalan, u rasmiy ibodat yig\u02bbinlarida qatnashish va diniy amallarni bajarishdan ko\u02bbra kambag\u02bbal va muhtojlarga yordam ko\u02bbrsatishni afzal bilardi. Yo\u02bbqsillarga pul tarqatar va shu tariqa o\u02bbziga moddiy zarar yetkazardi. Bu xayrli va savobli ishlar uni qo\u02bbshni o\u02bblkalarda ham mashhur qildi.<\/span><\/p>\n

Nizomiddinning shogirdlari uning g\u02bboya va qarashlarini Hindistonning turli tumanlarida targ\u02bbib qildi: shayx Chirog\u02bb \u2013 Dehlida, shayx Munavvar \u2013 Panjobda, Burhoniddin G\u02bbarib \u2013 Dikanda, Mavlon Husomiddin \u2013 Gujaratda, mavlono Sirojiddin \u2013 Bengalda. U suhravardiya tariqatini Hindistonga olib kelgan shayx Bahouddin Zakariyo, shayx Ruknuddin Abul Fath va Sayyid Jaloliddin Mahmud Jahoniyon davrida mashhurlikning eng yuqori darajasiga erishdi.<\/span><\/p>\n

Nizomiddin Avliyoning kamol topishiga ustozi Bobo Farid ko\u02bbp yordam berdi. Unga do\u02bbstona o\u02bbgitlar berib, kibr qilmaslikni, dimog\u02bbdorlikdan qutulishni maslahat berdi, zohidlik bilan tarkidunyochilik qilish, ro\u02bbza tutish va doimo Allohga iltijo va munojot bilan yashashni o\u02bbrgatdi. Nizomiddinning \u201ckundalik dunyoviy hayotdan to\u02bbliq voz kechsa?\u201d degan savoliga shayx nafaqat zo\u02bbr berib iltijoyu ibodat qilish, balki so\u02bbfiylik yo\u02bblida asqotadigan ilmlarni o\u02bbrganishni davom ettirishni maslahat berdi. Shundan so\u02bbng Nizomiddin Dehliga ketgan va o\u02bbsha yerda qolib, uzoq yillar davomida chishtiya tariqatini targ\u02bbib qilgan.<\/span><\/p>\n

Shayx Muhammad Amin Kurdiyning fikricha, tasavvuf ta\u02bclimotida solihlar mashoyix yoki avliyoning o\u02bbzi bilan yuzlashishdan ko\u02bbra, ma\u02bcnaviy, ruhiy foydani ularning hayoti, axloqiy sifatlari va amallaridan o\u02bbrganishni olishni afzal ko\u02bbradi. U tasavvufga doir asarlarni o\u02bbqish insonni axloqiy va ma\u02bcnaviy jihatdan tarbiyalaydi, deb hisoblaydi [3].<\/span><\/p>\n

Tasavvufda, jumladan, chishtiya tariqatida axloq va tarbiya masalalari, ayniqsa, tarbiya yoshlar uchun muhim ahamiyat kasb etgani bois uning qisqacha ta\u02bcrifini keltirsak: Tarbiya \u2013 avlodlararo ijtimoiy-tarixiy va hayotiy tajribani uzatishga xizmat qiluvchi, oila, ta\u02bclim muassasalari, ijtimoiy, siyosiy tashkilotlar va OAV ta\u02bcsiri ostida jismonan sog\u02bblom, ma\u02bcnan barkamol insonni shakllantirish va takomillashtirish jarayonini anglatuvchi tushuncha [4:526-527].<\/span><\/p>\n

Demak, tasavvufning tub mohiyatini, chishtiya tariqati olim, avliyo va shayxlarining faoliyatini bugungi kun yoshlariga ham axborot, ham ma\u02bclumot sifatida tushuntirib, o\u02bbrgatib borsak, yoshlarimiz dunyoqarashida Vatanni ardoqlash, shuningdek, bir-biri bilan munosabatlarida insoniylik va saxovatpeshalik tuyg\u02bbulari shakllanadi.<\/span><\/p>\n

Prezident Sh.M.Mirziyoyev yoshlar tarbiyasi haqida so\u02bbz yuritib, bu borada shoshilmaslik, yoshlar va ota-onalarning talab-istaklaridan kelib chiqib, har tomonlama puxta o\u02bbylab ish tutish kerak, [5] bu esa mamlakatda ijtimoiy va iqtisodiy barqarorlik, jamiyatda tinchlik va ahillik, millatlararo totuvlikni saqlab qolish, mustaqillikning uzoq yillarga mo\u02bbljallangan ijtimoiy-siyosiy taraqqiyot yo\u02bblini belgilab olish, istiqlolimizni ichki va tashqi xurujlardan asrab-avaylash, yangi jamiyatning yangi, yuksak ma\u02bcnaviyatli, mustaqil fikrlashga qodir, ayni chog\u02bbda mamlakat, millat tarixini yaxshi biluvchi, ulug\u02bb ajdodlarimiz qoldirgan ilmiy-ma\u02bcnaviy merosdan bahramand yoshlarni tarbiyalash vazifasi turadi, deb ta\u02bckidlaydi.<\/span><\/p>\n

Xulosa qilib aytganda, hozirgi kunda yoshlarni ma\u02bcnaviyatni izdan chiqarishga qaratilgan turli tahdidlar, buzg\u02bbunchi g\u02bboyalar, diniy ekstremizm va fundamentalizm, terrorizm, missionerlik harakati va ommaviy madaniyat kabi mafkuraviy xurujlarga qarshi kurasha oladigan, vatanparvarlik va insonparvarlik, yon-atrofdagi voqealarga daxldorlik tuyg\u02bbulari bilan yashaydigan, mustaqil fikrga ega insonlar qilib tarbiyalash dolzarb ahamiyatga ega. Bu esa ta\u02bclim-tarbiya jarayonini yanada samarali, sifatli, qat\u02bciylik va talabchanlik asosida tashkil etishning ta\u02bcsirchan usul va vositalarini joriy etishni taqozo etadi.<\/span><\/p>\n

\u201cJaholatga qarshi \u2013 ma\u02bcrifat\u201d g\u02bboyasi chishtiya tariqatining asl gumanistik mohiyatini, ezgulik, tinchlik va insoniylik kabi fazilatlar azaliy qadriyatlarimizning ifodasi ekanini yoritishni nazarda tutadi.<\/span><\/p>\n

Muxtasar aytganda, chishtiya tariqatining Hindiston bo\u02bbylab yoyilishida, odamlarning o\u02bbzaro munosabatlarida saxovat, xushxulqlikni tarannum etishda Nizomiddin Avliyoning xizmatlari beqiyosdir.<\/span><\/p>\n

Chishtiya vakillari Allohga tavakkul qilib, halol mehnat bilan tirikchilik qilishni targ\u02bbib etgan. So\u02bbfiy och kishining qornini to\u02bbydirish, mazlumlarning iltimosini bajarish, kambag\u02bbal-qashshoqlarga baholi qudrat ko\u02bbmak berish yo\u02bbli bilan Allohning marhamatiga sazovor bo\u02bblishga intilish shart, deb hisoblagan. Shuningdek, bu tariqat muridlar puliga mukkasidan ketish, gadoylik bilan shug\u02bbullanish, xamr ichish, giyohvandlik qilish, tamaki chekish kabi illatlarni ta\u02bcqiqlagani bilan ham ahamiyatlidir [6:355]. Chishtiya shayxlari insonga muhabbat, boylik ortidan quvlamaslikni targ\u02bbib etgan.<\/span><\/p>\n

Tariqat vakillari merosxo\u02bbrlikni tan olmagan, murshidga vorisni oldingi shayx belgilar yoki u saylanar edi. Bu tariqat xonaqohi oddiyligi va soddaligi bilan ajralib turardi. Unda yig\u02bbilib, diniy ilmlar o\u02bbrganiladigan va Allohni zikr qiladigan jamoatxonalar va ustoz \u2013 shayx uchun hujra bo\u02bblardi. Chishtiylar taklif etiladigan lavozim, martaba, amallarni rad etar va hukumat bilan biror aloqani yoqlamas, dunyoparastlikni inkor etar edi.<\/span><\/p>\n

Ular inson Xudodan umid qilib, o\u02bbz mehnati bilan kun kechirishi zarur, faqat oddiy insonlarning ixtiyoriy qurbonligini qabul qilishi mumkin, deb hisoblagan. So\u02bbfiyning Haq taolo oldidagi xizmati och kishini to\u02bbydirish, qiynalgan, azob chekkan kishining iltimosini qondirish va kambag\u02bbalga yordam berishdan iborat bo\u02bblgan.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
    \n
  1. \n
    Ibrohim Haqqul \u201cTasavvuf va she\u02bcriyat\u201d G\u02bbafur G\u02bbulom nomidagi Nashriyot-matbaa birlashmasi. \u2013T., 1991.<\/span><\/div>\n<\/li>\n
  2. \n
    Bertels Ye.E.Sufizm i sufiyskaya literatura. \u2013M.: Nauka.1995.<\/span><\/div>\n<\/li>\n
  3. \n
    Kadirov, Davronbek (2020) \u201cAl-mavahib us-sarmadia\u201d and the sources given in it concerning the nakshbandi tarikah,\u201d The Light of Islam: Vol. 2020 : Iss. 1 , Article.<\/span><\/div>\n<\/li>\n
  4. \n
    Ma\u02bcnaviyat: asosiy tushunchalar izohli lug\u02bbati. \u2013 T.: G\u02bbafur G\u02bbulom nomidagi nashriyot-matbaa ijodiy uyi, 2009.<\/span><\/div>\n<\/li>\n
  5. \n
  6. \n
    Islom ensiklopediyasi, Zuhriddin Husniddinov tahriri ostida. \u201cO\u02bbzbekiston milliy ensiklopediyasi\u201d davlat ilmiy nashriyoti, 2004.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Qosimbek RAZZOQOV,<\/strong><\/span><\/div>\n
    Jizzax politexnika instituti<\/strong><\/span><\/div>\n
    Ijtimoiy fanlar kafedrasi o\u02bbqituvchisi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    O\u02bbzbekiston tub o\u02bbzgarish va islohotlar davrini boshdan kechirmoqda. \u201cYangi O\u02bbzbekiston \u2013 yangicha dunyoqarash\u201d shiori ostida O\u02bbzbekistonning ravnaqi, gullab-yashnashi uchun avvalo fidoyi, intellektual rivojlangan, barkamol avlodni tarbiyalash dolzarb masalalardan biridir. Yoshlarning ijtimoiy-ma\u02bcnaviy hayotida tasavvuf ta\u02bclimoti va unda aks etgan axloqiy-tarbiyaviy masalalar muhim ahamiyatga ega. Tasavvuf tadrijiy taraqqiyotga ega bir ta\u02bclimot hisoblanib, islom olamida VIII asr o\u02bbrtalarida …<\/p>\n","protected":false},"author":1,"featured_media":22186,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nTASAVVUF VA CHISHTIYA TARIQATIDA AXLOQIY-TARBIYAVIY MUNOSABATLAR - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"TASAVVUF VA CHISHTIYA TARIQATIDA AXLOQIY-TARBIYAVIY MUNOSABATLAR\" \/>\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=22188&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TASAVVUF VA CHISHTIYA TARIQATIDA AXLOQIY-TARBIYAVIY MUNOSABATLAR - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"TASAVVUF VA CHISHTIYA TARIQATIDA AXLOQIY-TARBIYAVIY MUNOSABATLAR\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=22188&lang=oz\" \/>\n<meta property=\"og:site_name\" content=\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/bukharicenter\/\" \/>\n<meta property=\"article:published_time\" content=\"2022-05-31T04:58:43+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2022-05-31T05:05:31+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/05\/bukhari_buxoriy2022_89.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"330\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Markaz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:site\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Markaz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"7 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=22188&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=22188&lang=oz\",\"name\":\"TASAVVUF VA CHISHTIYA TARIQATIDA AXLOQIY-TARBIYAVIY MUNOSABATLAR - 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