{"id":24143,"date":"2022-09-19T10:08:09","date_gmt":"2022-09-19T05:08:09","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=24143"},"modified":"2022-09-19T10:08:09","modified_gmt":"2022-09-19T05:08:09","slug":"qushayriyning-tasavvufiy-axloqiy-qarashlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=24143&lang=oz","title":{"rendered":"QUSHAYRIYNING TASAVVUFIY-AXLOQIY QARASHLARI"},"content":{"rendered":"

Sharq Renessansi davrida ratsional ilmlar qatorida tasavvuf ilmi ham rivoj topib, tizimlashtirila boshlandi. X asrga kelib tasavvuf xalifalik madaniyatida o\u02bbz o\u02bbrnini topib, mustahkam o\u02bbrnashdi. Shu bilan birga tasavvuf ta\u02bclimotini bir tizimga solish, atama va tushunchalarning mantiqiy sxemasini tuzish zarurati tug\u02bbildi. Chunki bu davrga kelib, turli yo\u02bbnalish va maktablar vujudga kelib, aksariyat bir xil atamalarni turlicha talqin qilar edilar. Antik falsafa va ilm-fanning keng ommaviylashishi tufayli hamda mu\u02bctaziliylarning ilohiyotga ratsionalistik yondashishi bilan tasavvuf yangi uslublar asosida o\u02bbz mavqeini mustahkamlash zarurati paydo bo\u02bbldi. Albatta, tasavvufni to\u02bbliq mantiq va ratsional idrok etish imkoni yo\u02bbq, chunki tasavvufiy bilish jarayonini aql yordamida tasvirlab bo\u02bblmaydi, aks holda uning o\u02bbziga xosligi yo\u02bbqoladi.<\/span><\/p>\n

Biroq, o\u02bbsha davrda musulmon tafakkurining boshqa oqimlariga munosib qarshilik ko\u02bbrsatish va xalifalikning turli hududlaridagi tasavvuf maktablari bilan muloqot olib borish uchun so\u02bbfiylar foydalanadigan yagona atama va tushunchalar tizimini yaratish talab etilardi. Bundan tashqari, so\u02bbfiylar har doim tasavvufni bid\u02bcat va islomga qarshi oqim deb hisoblaydigan an\u02bcanaviy ilohiyotchilarning hujumlaridan doimo o\u02bbzlarini himoya qilishlari kerak edi.<\/span><\/p>\n

Abulqosim Qushayriyning \u201cRisola fit-tasavvuf\u201d (Tasavvuf ilmi haqida risola) asari so\u02bbfiylar foydalanadigan va yakunlangan tizimlashtirilgan qo\u02bbllanma sifatida mashhur. Qushayriy (998-1072) tasavvufni sunniy ilohiyot va musulmon fiqhi bilan uyg\u02bbunlashtirishga harakat qilgan. G\u02bbazzoliy esa bu ishni 1099-1102 yillarda yozilgan \u201cIhyou ulumid-din\u201d (Diniy ilmlarining tirilishi) asari bilan yakunlagan.<\/span><\/p>\n

Qushayriyning \u201cRisola\u201d asari 1046 yilda yozilgan bo\u02bblib, olimning tasavvuf sohasida olib borgan tadqiqotlarining cho\u02bbqqisi, bu hodisaning mohiyati va uning islomdagi ildizlari haqida yuritgan mulohazalarining mahsuli hisoblanadi. Bu asar tadqiqotchilar va tasavvuf ixlosmandlari orasida keng tarqalib, mashhur bo\u02bblganligi ajablanarli emas. Bu, eng avvalo, asar tilining qulayligi va keng kitobxonlar ommasiga e\u02bctibor qaratilganligi bilan bog\u02bbliq. Qushayriy nafaqat tasavvuf vakillari, balki an\u02bcanaviy qarashga ega bo\u02bblgan islom ulamolari orasida ham yuksak ehtiromni qozongan. Shuning uchun u tasavvufning boshqa vakillaridan farqli ravishda, bu ta\u02bclimotga rasmiy maqom berib, ortodoksal musulmon ilohiyotshunoslari orasida hurmat qozongan.<\/span><\/p>\n

Shubhasiz, o\u02bbsha paytda bu muammoni to\u02bbliq hal qilishning imkoni yo\u02bbq edi, ammo Qushayriyning ushbu risolasi tasavvufni to\u02bbg\u02bbri qabul qilish uchun jiddiy sabab bo\u02bbldi va nihoyat tasavvufni bid\u02bcatchilar harakatidan tashqariga olib chiqishga muvaffaq bo\u02bblgan G\u02bbazzoliy ta\u02bclimotining paydo bo\u02bblishiga turtki bo\u02bbldi.<\/span><\/p>\n

Imom Qushayriy tasavvuf ta\u02bclimotini musulmon jamoati nazarida qayta tiklashni o\u02bbzining asosiy vazifasi deb biladi. Zero, XI asrga kelib tasavvuf o\u02bbzining og\u02bbir kunlarini kechirayotgan davr bo\u02bblib, bu nafaqat ulamolarning doimiy hujumlari bilan bog\u02bbliq edi. Bu davrga kelib tasavvufning \u201coltin davri\u201d nihoyasiga yetib, tasavvuf osmonida Junayd Bag\u02bbdodiy va Horis al-Muhosibiy kabi yulduzlar porlamay qolgandi.<\/span><\/p>\n

Qushayriy tasavvuf ta\u02bclimotining tanazzulga uchrashini his qilgan holda, yorqin so\u02bbfiylar yo\u02bbqligi va ularning o\u02bbrniga soxta tasavvufchilar paydo bo\u02bblganligidan afsuslanadi. U haqiqiy solih amallar qolmaganligini yozadi[1]<\/a>\u00a0.<\/span><\/p>\n

Shu sabab uning \u201cRisola\u201dsi an\u02bcanaviy islom nazarida tasavvufni nafaqat oqlab, balki pand-nasihat rolini bajarib, musulmon jamiyatida axloqni yuksaltirishga qaratilgandir. Ushub asar so\u02bbfiylar uchun tasavvufni avvalgi shon-shuhratiga qaytarishga da\u02bcvat etuvchi o\u02bbziga xos murojaat vazifasini bajargan. Muallif haqiqiy so\u02bbfiylikni va uning haqiqiy shayxlarini ko\u02bbrsatishga, ta\u02bclimotni ixtilofdan tozalashga, uning asosiy qoidalarini Qur\u02bcon oyatlari bilan dalillashga intiladi.<\/span><\/p>\n

Keyingi avlod so\u02bbfiylari Qushayriyning risolasini Allohni tanish uchun tariqat yo\u02bbliga endigina qadam qo\u02bbygan soliklar uchun o\u02bbquv qo\u02bbllanma deb biladilar. Shuningdek, asar tasavvuf an\u02bcanalaridan bexabar bo\u02bblganlarni so\u02bbfiylik bilan yaqindan tanishtirish uchun darslik sifatida qo\u02bbllanilgan. Hatto hozirda ham olimning \u201cRisola\u201d asari tasavvuf olamida asosiy nazariy asarlardan biri sanaladi.<\/span><\/p>\n

Albatta, Qushayriy tasavvuf \u00a0ilmni va uning ruhiy-ma\u02bcnaviy mazmunini to\u02bbliq hamda aniq bilan yetkaza olmagan. Rossiyalik olim A.Knishning fikricha, u o\u02bbzi anglagan bilimlarni tizimlashtirishga harakat qilib, ularni bevosita tasavvuf doirasidan tashqariga olib chiqqan[2]<\/a>. Qushayriyning asari tizimlashtirish bo\u02bbyicha ratsionalistik g\u02bboyalarni kiritish bilan muammoning o\u02bbziga xos ilmiy tadqiqotini aks ettiradi. \u00a0<\/span><\/p>\n

Al-Qushayriy \u201cRisola\u201dning muqaddimasida o\u02bbzining islom va tavhidga nisbatan pozitsiyasini belgilaydi, bu esa uni an\u02bcanaviy sunniylik bilan bog\u02bblash imkonini beradi. Shu bilan birga \u00a0muqaddimaning birinchi qismi sunniylarning an\u02bcanaviy teologik asarlaridan unchalik farq qilmaydi: \u201cAllohning na yordamchisi, na izdoshi, na uni qamrab oladigan miqdori, na uni ushlab turadigan makoni, na unga yetib oladigan vaqt, na uni ta\u02bcriflay oladigan kalima, na tasvirlab bera oladigan tasavvur mavjuddir\u201d[3]<\/a>.<\/span><\/p>\n

Bunday bayon uslubini Qushayriy tasodifan tanlamagan: muallif birinchi satrdanoq din asoslarini tushunishda nufuzli ulamolar bilan hamjihat ekani haqidagi fikrni beradi, ularga kirish qismida murojaat qiladi va bu bilan tasavvufning nomini oqlaydi hamda so\u02bbfiylarning zamonaviy avlodlari tomonidan tasavvuf buzilgan degan fikrni uqtiradi:<\/span><\/p>\n

\u201cUlar taqvodor bo\u02bblmay qoldilar, joynamozlarini o\u02bbrab yig\u02bbishtirib qo\u02bbydilar, ularning ochko\u02bbzligi ortdi, poraxo\u02bbrlik ko\u02bbpaydi, qalblarini shariatning muqaddasligi tark etdi, dinga yetarlicha e\u02bctibor bermaslik kuchaydi, ular halol va haromni farqlamay qo\u02bbydilar, hurmatni tark etishga, taqvoni tashlashga chaqirdilar, urf-odatlarni bajarishdan qochdilar, ro\u02bbza va namozni e\u02bctiborsiz qoldirdilar. Ular beparvolik maydoniga kirdilar va nafslariga berilib, ruhoniy va ma\u02bcnaviy, tasavvufiy amallarga yetarlicha e\u02bctibor bermay, olomondan, ayollardan va hokimiyat egalaridan olgan narsalaridan foydalanishga o\u02bbtdilar\u201d[4]<\/a>\u00a0.<\/span><\/p>\n

Al-Qushayriy asl va haqiqiy yuksak axloqiy tasavvufiy an\u02bcanalarga amal qiluvchilarni olqishlaydi va ilk tasavvuf namoyandalarining yakkaxudolik hamda islom asoslari haqidagi soxta uydirmalarini yanada ochib beradi. Ma\u02bclumki, tasavvuf ilmini so\u02bbz bilan ta\u02bcriflab bo\u02bblmaydi. Tasavvufiy risolalarning aksariyati tushunish qiyin bo\u02bblgan tilda, ramziy obrazlar va she\u02bcriy iboralar ustunlik qilgan holda yozilgan. Qushayriy o\u02bbz oldiga tasavvuf ta\u02bclimotining nazariy asoslarini eng qulay tarzda taqdim etish vazifasini qo\u02bbygan. Shu sababdan u risolasini yozishda xalq tilidan foydalanishga harakat qilgan. U tasavvufiy kechinmalarni tasvirlashni o\u02bbz oldiga maqsad qilib qo\u02bbymagan, aksincha, uning maqsadi so\u02bbfiylarning tasavvufiy bilimlari imkoniyatlarini tizimlashtirish va tushunishga yordam berish bo\u02bblgan. Aytish joizki, Qushayriyning \u201cNahv ul-qulub\u201d (Qalblar grammatikasi) asari torroq auditoriyaga, ya\u02bcni so\u02bbfiyning o\u02bbziga qaratilgan bo\u02bblib, bu asarning tili bunday sodda shaklda emas.<\/span><\/p>\n

Imomning \u201cRisola\u201d asari tasavvuf ulamolari va shayxlarining axloqqa doir fikrlari hamda qarashlari bilan ahamiyatli. Shu jihatdan, Qushayriyning odob-axloq va ma\u02bcnaviyatga doir fikrlari, Uchinchi Renessansni barpo etayotgan bir davrda yoshlarimizning axloqiy tarbiyasiga muhim hissa qo\u02bbshadi deb hisoblaymiz.<\/span><\/p>\n

[1]<\/a>\u00a0Imom Abulqosim Qushayriy. Risola fit-tasavvuf. Bayrut, 1984. \u2013B.4-5.<\/span><\/div>\n
[2]<\/a>\u00a0Kn\u044bsh A.D. Musulmanskiy mistitsizm. \u2013 M., 2004.-B.148.<\/span><\/div>\n
[3]<\/a>\u00a0Imom Abulqosim Qushayriy. Risola fit-tasavvuf. Bayrut, 1984. \u2013B.3.<\/span><\/div>\n
[4]<\/a>\u00a0Imom Abulqosim Qushayriy. Risola fit-tasavvuf. Bayrut, 1984. -B.4.<\/span><\/div>\n
Turonbek QODIROV,<\/strong><\/span><\/div>\n
Buxoro davlat universiteti talabasi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Sharq Renessansi davrida ratsional ilmlar qatorida tasavvuf ilmi ham rivoj topib, tizimlashtirila boshlandi. X asrga kelib tasavvuf xalifalik madaniyatida o\u02bbz o\u02bbrnini topib, mustahkam o\u02bbrnashdi. Shu bilan birga tasavvuf ta\u02bclimotini bir tizimga solish, atama va tushunchalarning mantiqiy sxemasini tuzish zarurati tug\u02bbildi. Chunki bu davrga kelib, turli yo\u02bbnalish va maktablar vujudga kelib, aksariyat bir xil atamalarni turlicha …<\/p>\n","protected":false},"author":1,"featured_media":24141,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nQUSHAYRIYNING TASAVVUFIY-AXLOQIY QARASHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"QUSHAYRIYNING TASAVVUFIY-AXLOQIY QARASHLARI\" \/>\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=24143&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"QUSHAYRIYNING TASAVVUFIY-AXLOQIY QARASHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"QUSHAYRIYNING TASAVVUFIY-AXLOQIY QARASHLARI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=24143&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=\"2022-09-19T05:08:09+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/09\/qushayri.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"441\" \/>\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=\"5 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=24143&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=24143&lang=oz\",\"name\":\"QUSHAYRIYNING TASAVVUFIY-AXLOQIY QARASHLARI - 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