{"id":22794,"date":"2022-07-05T09:51:14","date_gmt":"2022-07-05T04:51:14","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=22794"},"modified":"2022-07-05T09:51:14","modified_gmt":"2022-07-05T04:51:14","slug":"hikmatlarda-yashirin-durdonalar","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=22794&lang=oz","title":{"rendered":"HIKMATLARDA YASHIRIN DURDONALAR"},"content":{"rendered":"

Tasavvuf tadrijiy taraqqiyotga ega ta\u02bclimot bo\u02bblib, islom olamida VIII asrning o\u02bbrtalarida paydo bo\u02bblgan. Dastlab u zohidlik harakati ko\u02bbrinishida kurtak yoyadi. Gap shundaki, hazrati Muhammad Mustafo sollallohu alayhi vasallamning vafotlaridan keyin musulmonlar orasida bo\u02bblinish yuz beradi, ayniqsa, xalifa Usmon zamonida boylikka ruju qo\u02bbyish, qarindosh-urug\u02bblar, yaqin do\u02bbst-birodarlarni qimmatbaho tuhfalar bilan siylash rasm bo\u02bbladi. Ummaviylar xalifaligi davriga kelib esa, saroy hashamlari, dabdabali bezaklar, oltin-kumushga berilish, xazina to\u02bbplash avj oldi. Ya\u02bcni, diniy mashg\u02bbulotlar, toat-ibodat o\u02bbrnini dunyoviy ishlar, dunyo moliga muhabbat egallay boshladi. Bu hol diniy amrlarni ado etishni har qanday dunyoviy ishlar, boyliklardan ustun qo\u02bbygan e\u02bctiqodli kishilarning noroziligiga sabab bo\u02bbldi. Ular orasida hadis to\u02bbplovchi muhaddislar, ilgaridan qashshoq bo\u02bblib, uy-joy, mol-mulkka e\u02bctibor qilmagan sahobalar ham bor edi. Bu holat Xoja Ahmad Yassaviyning dunyoqarashini shakllantirgan ma\u02bcnaviy ildizlardan birini tashkil qiladi. Chunki, uning muhim va ibratli xususiyatlaridan biri o\u02bbz-o\u02bbziga tanqidiy qaray olishi, o\u02bbziga murosasizligidir.<\/span><\/p>\n

Yaqin va O\u02bbrta Sharq mamlakatlarida keng tarqalgan tariqat va suluklarning umumiy va mushtarak xususiyati Alloh vasliga yetishga, islom diniga, Qur\u02bcon va shariat qonun-qoidalariga amal qilishga da\u02bcvat etishdir. Bahouddin Naqshbandning piri hazrat Mir Kulolning ta\u02bckidlashicha: \u201cTariqat shariatni muhofaza etuvchi ilohiy amaldir\u201d.<\/span><\/p>\n

Ahmad Yassaviy o\u02bbzining diniy-falsafiy qarashlarida Qur\u02bcon va shariatga asoslangan. Taniqli olim I.Sulton Ahmad Yassaviy ta\u02bclimotining asosiy jihatlari haqida: \u201cTo\u02bbrt mavzu, yana ham to\u02bbg\u02bbrirog\u02bbi, to\u02bbrt maqsad Yassaviy merosining asosini tashkil etadi. Bu mutafakkirning birinchi maqsadi \u2013odamlarni Allohni tanishga, uning yaqini bo\u02bblishga da\u02bcvat etishdir. Ikkinchisi \u2013 dunyodagi gunohni, ayniqsa, adolatsizlikni qoralash, uchinchisi \u2013 adolatsizlik qurboni bo\u02bblgan insonni himoya qilish va adolatga da\u02bcvat etishdir. To\u02bbrtinchi maqsadi \u2013 bu dunyoning dog\u02bblarini insonga yuqtirmaslik uchun, uning gunohlaridan insonning tozaligini saqlash yo\u02bbli yoki vositasi sifatida bu dunyodan nari turishga, ya\u02bcni tarkidunyochilikka da\u02bcvat etishdir. Yassaviy ijodining boshqa g\u02bboyalari ham shu to\u02bbrt mavzu, maqsad doirasidan uzoqqa ketmaydi\u201d, deb yozadi [1:6].<\/span><\/p>\n

Ahmad Yassaviy nuqtai nazariga ko\u02bbra, ayyorlik, gunohlarni yashirish o\u02bbzgalarga xiyonat hisoblanadi. Bu fikri bilan Xoja Ahmad Yassaviy rostgo\u02bbylik, halollik, o\u02bbz-o\u02bbziga talabchanlikni targ\u02bbib qiladi. U: \u201cInsonni eng og\u02bbir gunohlari uchun hatto tog\u02bbu toshlar ham la\u02bcnatlaydi\u201d, deydi. Bu esa gunoh qilishdan, noqonuniy ishlarni bajarishdan, jamiyat a\u02bczolarining nafratiga qolishdan saqlanishga da\u02bcvatdir.<\/span><\/p>\n

Shuning uchun xam Ahmad Yassaviy: \u201cIshq yo\u02bblida jon berganning armoni yo\u02bbq\u201d, der ekan [2:106], inson ma\u02bcnaviy-ruhiy tozalanish uchun mashaqqatlarga bardosh berishi, halollikka, poklikka intilishi lozimligini quyidagi hikmatlar orqali ifodalaydi:<\/span><\/p>\n

Jafo chekmay oshiq, bo\u02bblmas, tingla, g\u02bbofil,<\/span><\/div>\n
Jafo chekib sobir bo\u02bblg\u02bbil, bo\u02bblma johil [2:94].<\/span><\/div>\n

Bu bilan u, zahmat chekkan odam sabrli, bardoshli, irodali bo\u02bbladi, degan fikrni ilgari suradi. Hushyorlik shaxsni faol harakat qilishga undaydi. Xoja Ahmad Yassaviyning hikmatlari o\u02bbquvchi shaxsini hushyorlikka, faol harakatlanishga, fitnalardan, fisqu fasod ishlardan o\u02bbzini olib qochishga undaydi. Shuning uchun ham ta\u02bclim-tarbiya jarayonida ulardan keng foydalanish maqsadga muvofiq hisoblanadi.<\/span><\/p>\n

Chunonchi:<\/span><\/p>\n

Xudovando, meni solg\u02bbil o\u02bbz yo\u02bblingga,<\/span><\/div>\n
Nafs ilkida harib, ado bo\u02bbldim mano,<\/span><\/div>\n
Fisqu fujur to\u02bblib-toshib, haddan oshti,<\/span><\/div>\n
G\u02bbarqob bo\u02bblib isyon ichra qoldim mano [2:39].<\/span><\/div>\n

Yassaviy \u201cG\u02bbarqob bo\u02bblib isyon ichra qoldim mano\u201d deganda insonni haqiqat yo\u02bblida \u201cnafs\u201ddan qutulishga, o\u02bbz nafsining quli bo\u02bblib qolmaslikka, atrofdagi yomon qarashlarning ta\u02bcsiriga berilmaslikka chaqiradi. Bu esa o\u02bbquvchilar va talabalarni turli ekstremistik oqimlarning ta\u02bcsiridan saqlab qolishga da\u02bcvat qiluvchi qimmatli hikmatdir.<\/span><\/p>\n

U yomonlik, nodonlik, jaholat, molparastlik, mansabparastlik illatlariga qarshi tura olishga chaqiradi. Jamiyat a\u02bczolarining manfaatlarini pisand qilmay mol-dunyo to\u02bbplashga, mansabga intilayotgan ayrim kishilar uchun bu hikmatlarning tarbiyaviy ahamiyati beqiyosdir.<\/span><\/p>\n

Yassaviy o\u02bbz she\u02bcrlariga hadislarni singdirib, ularni hikmatga aylantirdi. Yassaviya tariqati jahriya zikriga aylangan \u201cG\u02bbiyosul lug\u02bbot\u201dda \u201cJahr \u2013 oshkor kardan va ovoz baland kardan dar xondan\u201d, ya\u02bcni oshkor qilmoq va baland tovush bilan o\u02bbqimoqdir, deb aytilgan. Xuddi shu fikr \u201cDevoni hikmat\u201dda yozilgan:<\/span><\/p>\n

Meni hikmatlarim xo\u02bbblarga ayting,<\/span><\/div>\n
Duo, takbir qilib rahmatga boting<\/span><\/div>\n
Agar hikmat o\u02bbqusa ayyuhannos,<\/span><\/div>\n
Erur farzand menga ul tolibi xos [2:198].<\/span><\/div>\n

Bu misralar jahriya zikriga ishoradir. Xoja Ahmad Yassaviy o\u02bbzining butun hayotini hikmatlar yozish bilan bir qatorda, qo\u02bbl mehnatiga ham bag\u02bbishlagan. U chiviqdan suzgich to\u02bbqish, yog\u02bbochdan qoshiq va cho\u02bbmich yasab sotish bilan tirikchilik qilgan [3:34]. Shuningdek, o\u02bbzining shogirdlariga ham ilm olish bilan birga, kasb-hunar egallab, hunarining orqasidan kun ko\u02bbrishi lozimligini uqtirgan.<\/span><\/p>\n

Ahmad Yassaviyning \u201cDevoni hikmat\u201d asari to\u02bbrt bob: \u201cDaryoi shariat\u201d, \u201cRohi tariqat\u201d, \u201cQulzumi haqiqat\u201d, \u201cDaryoi rahmat\u201ddan iborat.<\/span><\/p>\n

Shuni ta\u02bckidlash joizki, Ahmad Yassaviyning dunyoqarashi borasida qizil imperiya davridagi islomshunoslar u bilan naqshbandiya tariqatini bir-biriga zid qo\u02bbyib: \u201cYassaviyda tarkidunyochilik, go\u02bbshanishinlik ustun bo\u02bblib, naqshbandiyada esa qo\u02bbl mehnat bilan, dil Alloh bilan band, ya\u02bcni dunyoni tark etmay yashash\u201d, deb talqin qilingan. Emishki, Yassaviyada tilanchilik qilish mumkin, Naqshbandiya esa bunga qarshi kurashgan. Bunday fikr noto\u02bbg\u02bbri. Yassaviya tariqatida ham mehnat qilish farz, tekinxo\u02bbrlik gunoh sanalgan. Bu borada Xoja Ahmad Yassaviy bunday fikrni keltiradi: \u201cShayx uldurkim, niyoz olsa uni miskin, g\u02bbarib, bechora, yetim-yesirlarga bergan. Agar bu narzu niyozni yesa, go\u02bbyo murdor et yemishini tanovul qilgan bo\u02bblur\u201d [2:8]. Bugungi kunda yetim-yesirlarning haqqiga xiyonat qilayotganlar uchun bu hikmatlar katta ibratdir.<\/span><\/p>\n

Ahmad Yassaviy, Jaloliddin Rumiy va Mirzo Bedil ham boshqa Sharq mutafakkirlari kabi zulm va zolimlikning ildizi haqida ko\u02bbp o\u02bbylagan, buning sabablari va bartaraf etish choralarini qidirgan. Ammo ularning birortasida tabaqani tabaqaga, sinfni sinfga qarama-qarshi qo\u02bbyish bo\u02bblmagan. Ular sinfiy kurashga chaqirish \u2013 bu zulmga qarshi zulmni qo\u02bbllash bo\u02bblishini yaxshi bilardi. Bir sinfni hukmronlikdan chetlashtirgan ikkinchi sinf o\u02bbzi istasa-istamasa zulmkorga, ya\u02bcni ekspluatatorga aylanadi. Qolaversa, chuqurroq olib qaraydigan bo\u02bblsak, sinfiy kurash zamirida to\u02bbliq ma\u02bcnodagi ijtimoiy adolat g\u02bboyasi yotmaydi. Bu aslida ijtimoiy guruhlarning nafs uchun talashishidir. Ya\u02bcni, tabiatdagi mashhur, \u201ckim zo\u02bbr bo\u02bblsa, o\u02bbsha yashaydi\u201d degan qonunga amal qilishdir. Tasavvuf bu qonunni rad etadi. Uni g\u02bbayriinsoniy deb hisoblaydi. Chunki bu zo\u02bbrlik ustiga zo\u02bbrlik, qatl ustiga qatl, zulm ustiga zulm olib keladi. Odamlarda hasad, g\u02bbazab va qasos kabi salbiy tuyg\u02bbularni rivojlantiradi. Natijada chin odamiylik hislari so\u02bbnib boradi, insonning Alloh tomon harakati to\u02bbxtaydi, kamolot susayadi.<\/span><\/p>\n

Tabiat qonunlarini butunlay rad etib bo\u02bblmaydi, ammo u bilan chegaralanish, uning domiga tushib qolish ham inson uchun xavfli. Insonning o\u02bbz odamiylik qonunlari ham borki, u shunga ko\u02bbproq amal qilishi kerak. Bugungi kunda din nomidan ish ko\u02bbrayotgan aqidaparastlarni ham hirsu nafs girdobiga giriftor bo\u02bblgan kishilar deb aytamiz. Zero, ular qilayotgan bedodliklar, zulmu sitam hech bir dinu diyonatga to\u02bbg\u02bbri kelmaydi. Mehru shafqat bu kimsalarning dilini mutlaqo tark etgan. Ular o\u02bbz maqsadlari yo\u02bblida hatto qavmu qarindosh, ota-onasini nobud qilishgacha borib yetmoqda. Vaholanki, ulug\u02bb shayxlarimiz hatto chumoliga ham ozor berma, kofir bo\u02bblsa ham rahm qil, deb ta\u02bclim bergan. Xoja Ahmad Yassaviy yozadi:<\/span><\/p>\n

Sunnat ermish kofir bo\u02bblsa, berma ozor,<\/span><\/div>\n
Ko\u02bbngli qattiq dilozordan Xudo bezor.<\/span><\/div>\n

Ha, dilozordan Xudo bezor! U kim bo\u02bblmasin, qanday mazhab yoki dinda bo\u02bblmasin, agar zulm-sitam qilsa, odamlarning joniga qasd qilsa, unday kishi hargiz chin inson emas.<\/span><\/p>\n

Hadislarni ravon she\u02bcriy tilga ko\u02bbchirib, turkiy tilda so\u02bbzlashuvchi xalqlar orasiga yoyish Ahmad Yassaviyning buyuk xizmati hisoblanadi. Alloh taoloning ta\u02bclimini, Payg\u02bbambar sollallohu alayhi vasallamning o\u02bbgitlarini turkiy tilda yoyish Yassaviya tariqatining maqsadlaridan bo\u02bblgan. Shunisi alohida diqqatga sazovorki, Naqshbandiya ta\u02bclimoti fors-tojik tilida, Yassaviya ta\u02bclimoti turkiy-o\u02bbzbek tilida yaratilgan. Shuning uchun ham Yassaviya ta\u02bclimotini o\u02bbzida mujassamlashtirgan hikmatlarni o\u02bbzbek o\u02bbquvchisi to\u02bbg\u02bbridan-to\u02bbg\u02bbri anglab, ongiga singdira oladi.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR<\/strong>:<\/span><\/div>\n
    \n
  1. \n
    I.Sulton. Bahouddin Naqshband abadiyati. \u2013T.: Fan, 1994.<\/span><\/div>\n<\/li>\n
  2. \n
    Ahmad Yassaviy. Devoni hikmat. \u2013T.: G\u02bb.G\u02bbulom nomidagi nashriyot matbaa birlashmasi, 1992.<\/span><\/div>\n<\/li>\n
  3. \n
    Z.F.Mirtursunov. O\u02bbzbek xalq pedogogikasi. \u2013T.: 1973.<\/span><\/div>\n<\/li>\n<\/ol>\n

    \u00a0<\/p>\n

    Maksuda XAJIYEVA,<\/strong><\/span><\/div>\n
    Urganch davlat universiteti\u00a0\u201cO\u02bbzbekistonda demokratik jamiyat qurish nazariyasi\u201d\u00a0kafedrasi mudiri,<\/strong><\/span><\/div>\n
    falsafa fanlari doktori, professor<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Tasavvuf tadrijiy taraqqiyotga ega ta\u02bclimot bo\u02bblib, islom olamida VIII asrning o\u02bbrtalarida paydo bo\u02bblgan. Dastlab u zohidlik harakati ko\u02bbrinishida kurtak yoyadi. Gap shundaki, hazrati Muhammad Mustafo sollallohu alayhi vasallamning vafotlaridan keyin musulmonlar orasida bo\u02bblinish yuz beradi, ayniqsa, xalifa Usmon zamonida boylikka ruju qo\u02bbyish, qarindosh-urug\u02bblar, yaqin do\u02bbst-birodarlarni qimmatbaho tuhfalar bilan siylash rasm bo\u02bbladi. Ummaviylar xalifaligi davriga kelib …<\/p>\n","protected":false},"author":1,"featured_media":22792,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nHIKMATLARDA YASHIRIN DURDONALAR - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"HIKMATLARDA YASHIRIN DURDONALAR\" \/>\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=22794&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"HIKMATLARDA YASHIRIN DURDONALAR - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"HIKMATLARDA YASHIRIN DURDONALAR\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=22794&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=\"2022-07-05T04:51:14+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/07\/hikma2.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"403\" \/>\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=\"6 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=22794&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=22794&lang=oz\",\"name\":\"HIKMATLARDA YASHIRIN DURDONALAR - 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