{"id":22507,"date":"2022-06-17T08:55:09","date_gmt":"2022-06-17T03:55:09","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=22507"},"modified":"2022-06-15T11:55:23","modified_gmt":"2022-06-15T06:55:23","slug":"tasavvuf-ta%ca%bclimotida-karomat-masalasi-falsafiy-irfoniy-talqin","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=22507&lang=oz","title":{"rendered":"TASAVVUF TA\u02bcLIMOTIDA KAROMAT MASALASI: FALSAFIY-IRFONIY TALQIN"},"content":{"rendered":"

Irfoniy bilimlar valiy va orifga qalb (ko\u02bbngil), farosat, basirat (botiniy nigoh), ilhom, kashf orqali to\u02bbg\u02bbridan-to\u02bbg\u02bbri Allohning dargohidan berilgan. Orif va valiy xushxulqligi va go\u02bbzal axloqi, yuzidan nur yog\u02bbilib turishi, nafsi ustidan hokim bo\u02bblib, boshqalarning ozorini e\u02bctirozsiz qabul qilishi, barchaga mehr-shafqat ko\u02bbrsatishi bilan ajralib turgan. Kashf-karomat, g\u02bbayritabiiy odatlar ko\u02bbrsatish tasavvuf shayxlarining muhim jihati hisoblangan.<\/span><\/p>\n

Abdulloh Ansoriy kashf va mukoshafani \u201chech bir vositasiz ilohiy nurlanish debochasi\u201d deb atagan. Orif kashf orqali \u201cyaqin\u201d ilmiga sazovor bo\u02bbladi va borliq haqiqatini biladi. Tajalli orqali orifga har qanday aqliy va diskursiv dalildan xoli bo\u02bblgan haqiqat yo\u02bbli quyosh kabi nur sochadi. Boyazid Bistomiyning nazarida orif ma\u02bcrifat yukini sofligicha saqlay oladigan banda bo\u02bblib \u201cAlloh orif qalbiga ilm nurini sochadi\u201d [1:29]. Hakim Termiziy \u201cIlm al-avliyo\u201d asarida \u201cAlloh taolo valiyni O\u02bbziga tomon ko\u02bbtargan va ummatlaridan unga yashirin karomat ato etgan. Ular o\u02bbzlarini yomon ishlardan uzoq tutgan va yomon xayollardan o\u02bbzlarini tiygan. Valiylar Alloh taoloning yerdagi xos kishilaridir. Qiyomat kuni payg\u02bbambarlar va shahidlar ularning Alloh huzuridagi maqomlarini ko\u02bbrib havas qiladi\u201d [2:50] deb valiylik darajasiga yuqori baho bergan.<\/span><\/p>\n

Alloh o\u02bbzining xos kishilari, do\u02bbstlarini mahfuz (sir tutadi) etadi, shuningdek, ularni lutf va marhamati bilan siylaydi. Alloh valiylarning har biriga \u201cIsmi A\u02bczam\u201ddan nasib etgan. Ular ana shu ism bilan duo qiladi, duosi Alloh huzurida ijobat bo\u02bbladi. Zero, Allohdan rozi bandalar (valiylar) yerdagi amin bandalardir, ular boshqalar uchun hujjatdir, o\u02bbshalar tufayli Alloh xalqni balolardan asraydi [1:85], ya\u02bcni Alloh valiylarni xalqning orasida omonat qo\u02bbygan va xalq balo-ofatdan salomatdir. Valiylar ilohiy dargohning xizmatkorlaridir va ular bir-birini biladi [3:213].<\/span><\/p>\n

Orif aql va mantiqiy tafakkur \u201cparda\u201dlaridan xalos bo\u02bblgach, kashfga yo\u02bbl ochiladi. Bu holatda aqliy (ratsional) va mantiqiy (diskursiv) dalillar rad etib bo\u02bblmaydigan \u201cbayon\u201dga yo\u02bbl beradi. Orif endi \u201cSan\u02bcatkor\u201d (Alloh)ning \u201csan\u02bcat\u201dini emas, \u201cSan\u02bcatkor\u201d (Alloh)ning O\u02bbzini ko\u02bbra oladi.<\/span><\/p>\n

Ilohiy bilimlar orifning qalbiga nur kabi oqib kiradi. Abu Homid G\u02bbazzoliyning qirqta kitobdan iborat \u201cIhyou ulum ad-din\u201d, Jaloliddin Rumiyning \u201cMasnaviyi ma\u02bcnaviy\u201d, Mahmud Shabustariyning \u201cGulshani roz\u201d, Fariduddin Attorning \u201cAsrornoma\u201d, \u201cIlohiynoma\u201d kabi asarlarining mazmun-mohiyati mukoshafa hosilasidir.<\/span><\/p>\n

Qodiriya tariqatining asoschisi, fors ilohiyotchisi va mutasavvif olimi Muhiddin Abdulqodir ibn Abu Solih Jangiydo\u02bbst Giyloniy (vaf. 1166 y.) valiylarni \u201cdin ilmlarini tarqatuvchi va Alloh Rasulining dinini mahkam ushlagan yordamchi, unga ergashgan, Nabiyning taom va sharobidan nasibador bo\u02bblgani tufayli ortidagi narsalarni xuddi oldida ko\u02bbrgandek ko\u02bbra oladi\u201d [4:98] deb ta\u02bcriflagan. Yamanlik Shayx Uvays Qaraniy (vaf. 657 y.) Alloh Rasulini ko\u02bbrmagan, shuningdek, Allohning Rasuli ham Uvays Qaraniyni zohir ko\u02bbzi bilan ko\u02bbrmagan bo\u02bblsalarda, uni \u201cma\u02bcnoyu ruhoniyat yuzidin tarbiyat\u201d qilganlar va bu rishta uvaysiy [5:24]lik deyiladi.<\/span><\/p>\n

Ilmiy bilishni mantiqiylik, tarixiylik, obyektivlik (xolislik), germenevtika, qiyosiy tahlil, interpretatsiya, vorisiylik, sistemalilik, usullari tashkil etadi.<\/span><\/p>\n

Tasavvuf adabiyotlari, xususan, manoqiblarda pir\u00admashoyixda zohir bo\u02bbladigan favqulod (g\u02bbayritabiiy)dagi odat va karomatlar, valiy va oriflarning martabasi ta\u02bcriflangan. Unga ko\u02bbra, valiy va oriflar tush ko\u02bbrish, bo\u02bblajak voqealarni oldindan qalb ko\u02bbzi orqali ko\u02bbrish, uzoq shaharlardagi yaqin kishisi bilan aloqa bog\u02bblab (robita) so\u02bbzlashish, ruhning jismdan ajralib sayr etishi va qaytib jismga kirishi, o\u02bbzgalar fikrini uqib olish va fikran o\u02bbzgalarga ta\u02bcsir o\u02bbtkazish, nafas quvvati, nazar quvvati, dil quvvati, ko\u02bbngildan o\u02bbtkazish, holatga kirib vujuddan nur taratish kabi xislatlarga ega bo\u02bblgan [5:14]. Abdulloh Muborak duosining ijobat bo\u02bblishi, Xoja Ahmad Yassaviyning ruhiy madadi, Shayx Najmiddin Kubroning \u201cvaliytarosh\u201dligi, Xoja Abdulxoliq G\u02bbijduvoniyning kashf-karomati shular jumlasidan.<\/span><\/p>\n

Kashf chaqmoq kabidir, chaqmoq chaqqanida borliq yorishib ketganidek, kashf orqali orif qalbi ilohiy haqiqat nuri bilan yorishadi. Kashf va mukoshafa orifning ilohiy sirlardan ogohlik darajasiga ko\u02bbra farqlanadi, ya\u02bcni Jabarut olamiga borgan orif, malakut olamiga ham yetib borishi uning holiga ko\u02bbra belgilanadi. Oddiy odam dunyo va uning rang-barang jilosiga aldanib, intellekti darajasida idrok eta olgan narsalar bilan cheklanadi va mulk olamida qolishni afzal biladi. Haqiqatda esa borliqning haqiqatini bila olmaydi. Mo\u02bbjiza payg\u02bbambarlarga va u nabiylik da\u02bcvosi bilan mushtarak, nabiylik sharti karomatda mavjud emas [6:4], ya\u02bcni Alloh payg\u02bbambarlarning har birining darajasiga ko\u02bbra, istagancha mo\u02bbjiza beradi. Muso payg\u02bbambarning hassasining ajdarga aylanishi, Iso payg\u02bbambarning bir nafas bilan kasallarni tuzatishi, murdalarni tiriltira olishi, Alloh Rasulining Isro va Me\u02bcroj qilganliklari payg\u02bbambarlarning mo\u02bbjizalariga misoldir. Alloh Rasulining eng ulug\u02bb mo\u02bbjizasi \u201cummiy\u201d bo\u02bblsada, Qur\u02bcon oyatlarini yoddan tilovat etishi va nazm va mazmun jihatidan bashariyat imkonida yo\u02bbq oliy darajada aytilgan ilohiy vahiy ekanidir. Bu jarayonda qadimgi tasavvurlarning qayta ishlanib, islomiy aqidalarga muvofiqlashtirilishini kuzatish mumkin. Alloh valiylarining qalbida ilohiy sirlar mazhari kashf-karomatga yo\u02bbl ochgan. Alloh Rasulining mo\u02bbjizasi va avliyoning karomati ham Allohning xazinasi bo\u02bblgan ko\u02bbngilning ajoyiboti va saxovatidir [7:64]. Zero, tasavvuf butun olamni Karam (Alloh ismlaridan biri) ichida ko\u02bbrishdir.<\/span><\/p>\n

Karomat (akrom, sharaf, karam, lutf va ehson) ruhiy-ma\u02bcnaviy kamolotga erishgan insonda fenomen (favqulodda g\u02bbayritabiiy holat) zuhuri va hayratlanarli voqea-hodisalar bo\u02bblib, valiy va orif zotlarda sodir bo\u02bblgan karomatning ayrimlari Qur\u02bconning \u201cMaryam\u201d [8:306-307], \u201cAs\u02bchobi Kahf\u201d [8:259-262] surasida keltirilgan.<\/span><\/p>\n

Valiy va orif zotlar karomatni talab qiluvchi emas, istiqomat (to\u02bbg\u02bbrilik, to\u02bbg\u02bbri harakat etish, rost yo\u02bblga yetish)ni talab qiluvchi bo\u02bblgan. Buning sababi istiqomatning karomatdan ustunligi bilan izohlanadi.<\/span><\/p>\n

Valiy va orif zotlar kishilarni ubudiyatga, ya\u02bcni bandalik qilishga da\u02bcvat etib, \u201cAlloh Sendan istiqomatni talab etsa, nafsing karomatni xohlaydi\u201d [9:76] degan. Ular faqat istiqomat, ya\u02bcni faqat yashash darajasinigina tasarruf eta olgan. Zero, kashf-karomatga ishonch yo\u02bbq. Buning sababi shunday izohlanadi, Alloh bilan inson orasidagi \u201cparda\u201dlarni ocha oladigan karomat ilohiy karomatdir. Aks holda karomat xurofot va bid\u02bcatga o\u02bbralib qoladi.<\/span><\/p>\n

Bilim manbai kashf bo\u02bblib, har bir orifning bilimi betakrorligi, yangicha interpretatsiyasi, originalligi (aslligi), o\u02bbziga xosligi bilan ajralib turadi. Borliq va Alllohning birligini qalban ko\u02bbrish, dunyoning Xudoga immanentligi (uning faol tabiatidan kelib chiqishi) ularning botiniy mohiyatga asoslangan munosabatida anglashiladi, ya\u02bcni sabab (Alloh) va oqibatning (olam) birgalikda mavjudligi masalasini mantiqiy tafakkur bilan hal etish mumkin emas, aksincha, kauzallik (sabab va oqibat mushtarakligi) botiniy bilish orqali bilinadi. Bir valiyning kamida ming maqomi bo\u02bblsa, avvali karomatdir. Karomat avliyo zotlar tomonidan sodir bo\u02bbladigan \u201cxoriqul odat\u201ddagi hodisa sifatida ikki jihatga ega.<\/span><\/p>\n

Birinchisi, kavniy (dunyo) karomat \u2013 qisqa vaqtda ro\u02bby beradigan fenomenal odatdan tashqari hodisalar. Ikkinchisi, ilmiy karomatlar \u2013 bu ilm, irfon, ma\u02bcrifat, axloqdagi ustunlikdir. Valiylarning talqinicha, asl karomat ilmiy karomat bo\u02bblsa ham haqiqat karomat bilan durust bo\u02bblmaydi [5:143].<\/span><\/p>\n

Karomatning zohir bo\u02bblishidagi hikmat \u2013 bu karomat sodir bo\u02bblganidan so\u02bbng valiyning ishonchi yana ham ziyoda bo\u02bblib, dunyodagi zuhdu taqvosi kuchayishi va havoyi nafs da\u02bcvosining yo\u02bbqolishidir [10: 403]. Da\u02bcvo nafsning o\u02bbziga mansub bo\u02bblmagan biror-bir narsani o\u02bbziga nisbat berishidirki, banda bilan Alloh orasidagi eng katta to\u02bbsiq da\u02bcvogarlik, ya\u02bcni iddaodir.<\/span><\/p>\n

Abu Homid G\u02bbazzoliy ilmni taqlidiy (o\u02bbtmishdan meros qolgan, ota-ona va ustozlardan olinadigan bilim) va kashf etilgan ilmga ajratib, har ikki ilmning mohiyatini tahlil qilgan. Taqlidiy ilmga ko\u02bbr-ko\u02bbrona ergashish orqali erishiladi. Kashf etilgan ilm har bir insonning o\u02bbziga xos qobiliyati, iste\u02bcdodi, shuuriy izlanishi orqali qo\u02bblga kiritiladi. Abu Homid G\u02bbazzoliy deydi: \u201cMaqsadim amrlar haqiqatini kashf etish edi\u201d. Hayotda juda ko\u02bbp odamlar taqlidiy bilimlar bilan qanoatlanadilarki, yangilik yaratmay, tayyor hunar, ilmni o\u02bbrganib, ko\u02bbp qatori yashaydi. Muammo shundaki, har doim kelajak avlod, taraqqiyot, insoniyat fikratini olg\u02bba siljitish uchun ilohiy va dunyoviy haqiqat, kreatsional mohiyatni izlash, kashf etish ehtiyoji bo\u02bblgan. Bu vazifa bashariyat \u201cbuyuk siymo\u201d deb tan olgan orif va valiy zotlarga nasib etgan.<\/span><\/p>\n

Bitta valiyning mingta maqomi bo\u02bblsa, uning avvali karomat deyilgan. Karomat birinchisi bo\u02bblsa, qolgani undanda baland darajadadir. Aksariyat valiylar karomatni yashirgan bu bilan ular o\u02bbzi va Alloh o\u02bbrtasidagi sirni muhofaza qilgan. Tasavvufga kirish, shayx bo\u02bblishdan maqsad karomat ko\u02bbrsatish emas, balki ma\u02bcnaviy-ruhiy yuksalish va boshqalarni ham saodatli yo\u02bblga yetaklash bo\u02bblgan. Endi xalqning valiyga ehtiromi karomat tufayli deyilgan masalaga e\u02bctibor qaratsak. Idealga intilish har bir insonning ichki ehtiyojidan kelib chiqadi. Inson ideal uchun namunani kelajakdan topa olmaydi, kelajakka bormagan, bilmaydi, kelajak mavhum, u haqda tasavvur yo\u02bbq. Chunki namuna tarixiylikni, tajribaviylikni talab etadi. Axloqiy idealga aylangan inson tajribadagina mavjud bo\u02bblar ekan, muayyan zamonga kelib, ma\u02bclum ma\u02bcnoda mubolag\u02bbaviy va afsonaviy manoqiblar bilan boyitiladi, ya\u02bcni ideallashtiriladi. Valiylar oddiy odamlar emas, ularning hayot tarzi kelajak avlodlar uchun ideal bo\u02bblib xizmat qiladi. Manoqiblarda valiyning karomatlari ko\u02bbproq keltirilganining sababi ham oddiy xalqning ehtiyoj va talabidan kelib chiqqanini nazardan qochirmaslik kerak. Aksariyat valiylarga xos karomatlarga, masalan, duoning ijobati, suv ustida yurish, suv ustida namoz o\u02bbqish, boshqalarning ko\u02bbnglidagi fikrlarni uqish, uzoq masofani tez fursatda bosib o\u02bbtish kabilarga xalqning ishonchi baland, ixlosi katta.<\/span><\/p>\n

Karomatning mohiyatini tajribali orif to\u02bbg\u02bbri izohlay oladi. Bu degani, karomat har doim bo\u02bblgan va uzluksiz ravishda ro\u02bby bergan, lekin odamlar karomatni sezmagan yoki his eta olmagan. Bunga insonning barcha xohishlariga zid ravishda axloqiy sifat yoki moddiy narsalarni yo\u02bbqotishi misol bo\u02bbla oladiki, bu fan tilida tasodif deyiladi. Aslida har bir karomat bir-biri bilan o\u02bbzaro bog\u02bbliq hodisalarning izchilligini namoyon etadi.<\/span><\/p>\n

Karomatning funksiyasi shundan iboratki, karomat insonda reaksiya (faollik) uyg\u02bbotadi va insonni o\u02bbziga xos ma\u02bcnaviy ozuqa (ishonch, umid, qo\u02bbrquv, yupanch, muvozanat, jo\u02bbshqinlik) bilan ta\u02bcminlaydi. Karomat uning ta\u02bcsiriga tushgan insonga bog\u02bbliq holda o\u02bbzgaradi. Barcha holatlarda karomat ayni vaqtda o\u02bbz ta\u02bcsiridagi insonni baholash quroli bo\u02bbladi. Karomat kishilarga turlicha ta\u02bcsir ko\u02bbrsatadi:<\/span><\/p>\n

a) Karomatlarni tasodifiy hodisa sifatida eng zarur holatlarda ko\u02bbrsatish mumkin;<\/span><\/p>\n

b) ular g\u02bboyat murakkab bo\u02bblgani uchun ularni tushunib, aniqlab bo\u02bblmaydi. Karomatning mohiyatini uning ta\u02bcsiridan ajratib bo\u02bblmaydi, agar inson u bilan bog\u02bbliq bo\u02bblmasa, karomat o\u02bbz ma\u02bcnosini yo\u02bbqotadi;<\/span><\/p>\n

g) har bir harakat fizik hodisadir, uning ta\u02bcsirining turlicha namoyon bo\u02bblishi esa konkret obyektning ta\u02bcsiriga bog\u02bbliq. Bu sabab-oqibat kategoriyasi orqali teran anglashiladi. Karomat sababiylik tamoyili bilan bog\u02bbliq bo\u02bblib, o\u02bbz navbatida sababiylik makon va zamon bilan aloqador. Voqea-hodisalar go\u02bbyo zamon va makon qonuniga bo\u02bbysunmagani uchun odamlarga karomat bo\u02bblib tuyuladi. Oliy o\u02bblchamlar olami (g\u02bbayb)ga yetib borgan orif\u00a0 uchun karomat oddiy hodisa sifatida qabul qilinadi.<\/span><\/p>\n

Karomat masalasiga yondashishda Abu Ali ibn Sino: \u201cG\u02bbayritabiiy hodisa ko\u02bbrsang, uni inkor qilishga urinma. Zero, har bir hodisaning sir-sinoati vaqt-soati kelganida oshkor bo\u02bbladi\u201d, degan edi. Chunki umrida qor ko\u02bbrmagan odamni qorning muzdek, sof, tuzsiz ekaniga ishontirish qanchalik mushkul bo\u02bblsa, ishonch-e\u02bctiqodi sust, hayotni moddiy ashyolar bilan o\u02bblchaydigan inson uchun karomatni anglash shunchalik qiyin kechadi. O\u02bbzgalarning ko\u02bbnglidagini bilib olish ko\u02bbzi ochiqlik va anglash farosat nuri orqali ro\u02bby beradi.<\/span><\/p>\n

Karomat har doim bo\u02bblgan va keyinchalik ham bo\u02bbladi. Bahouddin Naqshbanddan karomat talab qilganida: \u201cBarcha karomatlar \u201ckalimai tavhid\u201d bilan yo\u02bbq bo\u02bblguvchidir. Karomat sohiblarining barchasi parda ostida, ya\u02bcni \u201chijob\u201ddadir, oriflar esa ko\u02bbzdan uzoqdadir. Bizning karomatimiz zohirdur. Bovujudi bu nav\u02bc gunah yuki yer yuzida yura olurbiz. Bizga xalqning ko\u02bbnglidagi fikridan, ishidan va ahvolidan nimaiki zohir bo\u02bblsa, biz o\u02bbrtada bo\u02bblmaymiz. Yo bizga ilhom orqali bildiradi yoki biror kishi orqali yetkazib turadi\u201d [9:93], deydi.<\/span><\/p>\n

Shuni ta\u02bckidlash kerakki, tasavvufga kirish, shayx bo\u02bblishdan maqsad karomat ko\u02bbrsatish emas, balki ruhiy tarbiya bilan shug\u02bbullanish va boshqalarni ham saodatli yo\u02bblga yetaklash bo\u02bblgan. Valiylar Alloh bildirganicha bilgan, Alloh behojat qilganicha behojat bo\u02bblgan, Alloh qodir qilgan narsaga qodir bo\u02bblgan. Bu qarashlar mazmunida buyuk haqiqat mujassam, ya\u02bcni payg\u02bbambarlik Alloh Rasulining vafoti bilan oxiriga yetgan bo\u02bblsa ham, ammo Muhammad (S.A.V.)ning holatlari, ruhoniyatiga xos xislatlar uning alohida ummatlari siymosida davom etishi kerak.<\/span><\/p>\n

Islomda bunga zarurat bo\u02bblgan va ichki ehtiyoj sezilgan. Buning sababini quyidagicha izohlash mumkin. Avvalo, shariat ahli (mufassirlar, muhaddislar, mullalar) islom manbalarini germenevtik interpretatsiyalash, iyerarxik talqin etish bilan chegaralanar edi. Bu \u201cilmi qol\u201d bo\u02bblib, \u201cqol ilmi\u201dning egalari so\u02bbzlarning asl ma\u02bcno va haqiqatini bilmasdan, o\u02bbz hayoti, qismati va tajribasi bilan bog\u02bblanmaydigan so\u02bbzlarni takrorlaydi.<\/span><\/p>\n

Odamlarning tuyg\u02bbu \u2013 kayfiyati Oliy soflik va Mutlaq muqaddaslik, Alloh bilan robita (bog\u02bblanish), undan qoniqish va ruhiy suyanchiq, bardamlik topish kabi intilishini shariat ahli qanoatlantira olmas edi. Oddiy kishilar Alloh qudratining davomiyligini, zuhurini o\u02bbzlariga o\u02bbxshash, ammo ayricha xislatli kishilarda ko\u02bbrishni xohlar edi. Inson abstrakt (mavhum)likni konkret (aniq-ravshan)likda ko\u02bbrishni xohlaydi. Bunda islomdan avvalgi diniy tasavvurlarning ta\u02bcsiri bo\u02bblganini inkor etmaslik kerak. Xudodan tashqari, yordamchi iloh va ilohalar, kohinlar, shomonlarga sig\u02bbinish, ilohiy kuchlarga ishonish, ularga tayanish, madad olish jahon dinlari qaror topguncha mavjud edi. Islomdagi tavhid g\u02bboyasi bularning barini rad etadi.<\/span><\/p>\n

Valiylik va oriflikni aynan \u201ctavhid g\u02bboyasini chuqurlashtiruvchi, nihoyasiga yetkazuvchi hodisa\u201d deb germenevtik talqin etish to\u02bbg\u02bbri bo\u02bbladi. Ilm berish, adashganlarni to\u02bbg\u02bbri yo\u02bblga solish, miskinlarga saxovat ko\u02bbrsatish, beva-bechoralarga himmat qilish, yetimlarning boshini silash, g\u02bbariblarning ko\u02bbnglini shod qilish, jamiki maxluqotga mehr-shafqat nazari bilan qarash avliyoullohga (Allohning valiysi, do\u02bbstiga) xos fazilatlar bo\u02bblgan. Valiy va orif zotlarning botiniy olami zohiriy qiyofasidan sofroq, taraqqiy etganroq bo\u02bblsa, \u201corifi billoh\u201d (fano martabasiga erishgan valiy, hikmat va ma\u02bcrifat asroriga oshno, komil ma\u02bcrifat va irfon egasi) darajasiga erishadi.<\/span><\/p>\n

Bilim va ishonch, fan va dinning munosabatlari turli aspektdagi muhokama doirasida yakdil bo\u02bblsa, ilm-fan taraqqiyotida butunlay o\u02bbzgacha manzara vujudga kelib aql bovar qilmas yangilik va kashfiyotga yo\u02bbl ochilishi muqarrar.\u00a0<\/strong><\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
    \n
  1. \n
    Imom Abu Abdurahmon Sullami. Tabaqoti sufiyya \/ Tarjima, nashrga tayyorlovchi va muqad. mual. M.Nuriddinov. \u2013 T.: Fan, 2004.<\/span><\/div>\n<\/li>\n
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    Somiy Nasr. Hakim Termiziy \u201cIlm al-avliyo\u201d asari nashrining kirish qismi. \u2013 Qohira.: Ayn ash-shams universiteti: Maktabat al-hurriya al-hadisa, 1981.<\/span><\/div>\n<\/li>\n
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    Ali ibn Usman al-Djullabi al-Xudjviri. Raskr\u044btiye skr\u044btogo za zavesoy dlya svedu\u0449ix v taynax serdes. (Kashf al-maxjub li arbab al-kulub) \/ Per. s angliyskogo A.Orlova. Izdaniye pervoye. \u2013 M.: Yedinstvo, 2004.<\/span><\/div>\n<\/li>\n
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    Abdulqodir Giyloniy (G\u02bbavsul A\u02bczam). Rabboniylikni anglash va rahmoniy fayzni qozonish. Birinchi kitob \/ Tarjimonlar: Muhammadjon Nuriddin, Olimxon Yusuf, Abror Abdulazim, Abdulboqi Azim. \u2013 T.: Movarounnahr, 2004.<\/span><\/div>\n<\/li>\n
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    Alisher Navoiy. Nasoyimul muhabbat min shamoyimul futuvvat. Mukammal asarlar to\u02bbplami. Yigirma jildlik. 17-jild \/ Nashrga tayyorlovchilar: S.G\u02bbaniyeva, M.Mirzaahmedova. Arabcha va forscha matnlarni tarjima qilib, nashrga tayyorlovchi va mas\u02bcul muh. S.Rafiddinov. \u2013 T.: Fan, 2001. 14, 24.<\/span><\/div>\n<\/li>\n
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    To\u02bblqin Iyso o\u02bbg\u02bbli. Valiylik va G\u02bbavsul A\u02bczam haqida \/\/ Abdulqodir Giyloniy (G\u02bbavsul A\u02bczam). Rabboniylikni anglash va rahmoniy fayzni qozonish. Birinchi kitob \/ Tarjimonlar: Muhammadjon Nuriddin, Olimxon Yusuf, Abror Abdulazim, Abdulboqi Azim. \u2013T.: Movarounnahr, 2004.<\/span><\/div>\n<\/li>\n
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    N.Komilov. Tasavvuf yoxud komil inson axloqi. I kitob.<\/span><\/div>\n<\/li>\n
  8. \n
    Qur\u02bconi Karim ma\u02bcnolarining tarjima va tafsiri \/ Tarjima va tafsir muallifi A.Mansur. \u2013 T.: Toshkent islom universiteti nashriyoti, 2004. Maryam surasi, 24-35-oyatlar. 306-307\u00adbetlar; As\u02bchobi Qahf \u2013 \u201cG\u02bbor birodarlari\u201d. Podshoh zulmidan qochib, iymonlarini saqlash maqsadida g\u02bborga yashirinib, Allohdan panoh so\u02bbragan taqvodor yigitlar. Qur\u02bconi karim ma\u02bcnolarining tarjima va tafsiri. \u201cQahf\u201d surasi, 9-26-oyatlar.<\/span><\/div>\n<\/li>\n
  9. \n
    Muhammad Boqir. Bahouddin Balogardon \/ Forsiydan tarjima, so\u02bbzboshi va lug\u02bbat muallifi Mahmudxon Maxdum Hasanxon Maxdum o\u02bbg\u02bbli. \u2013 T.: Yozuvchi, 1993.<\/span><\/div>\n<\/li>\n
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    Muhammad Anvar Badaxshoniy. Aqidatut tahoviya sharhining talxiysi \/ Shayx Muhammad Sodiq Muhammad Yusuf tarjimasi. \u2013T.: Hilol-nashr, 2014.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Zamiraxon ISAQOVA,<\/strong><\/span><\/div>\n
    Namangan davlat universiteti<\/strong><\/span><\/div>\n
    falsafa fanlari nomzodi, dotsent<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Irfoniy bilimlar valiy va orifga qalb (ko\u02bbngil), farosat, basirat (botiniy nigoh), ilhom, kashf orqali to\u02bbg\u02bbridan-to\u02bbg\u02bbri Allohning dargohidan berilgan. Orif va valiy xushxulqligi va go\u02bbzal axloqi, yuzidan nur yog\u02bbilib turishi, nafsi ustidan hokim bo\u02bblib, boshqalarning ozorini e\u02bctirozsiz qabul qilishi, barchaga mehr-shafqat ko\u02bbrsatishi bilan ajralib turgan. Kashf-karomat, g\u02bbayritabiiy odatlar ko\u02bbrsatish tasavvuf shayxlarining muhim jihati hisoblangan. Abdulloh Ansoriy …<\/p>\n","protected":false},"author":1,"featured_media":22505,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nTASAVVUF TA\u02bcLIMOTIDA KAROMAT MASALASI: FALSAFIY-IRFONIY TALQIN - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"TASAVVUF TA\u02bcLIMOTIDA KAROMAT MASALASI: FALSAFIY-IRFONIY TALQIN\" \/>\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=22507&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TASAVVUF TA\u02bcLIMOTIDA KAROMAT MASALASI: FALSAFIY-IRFONIY TALQIN - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"TASAVVUF TA\u02bcLIMOTIDA KAROMAT MASALASI: FALSAFIY-IRFONIY TALQIN\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=22507&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=\"2022-06-17T03:55:09+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2022-06-15T06:55:23+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/06\/bukhari_buxoriy2022_100.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=\"12 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=22507&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=22507&lang=oz\",\"name\":\"TASAVVUF TA\u02bcLIMOTIDA KAROMAT MASALASI: FALSAFIY-IRFONIY TALQIN - 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