{"id":24469,"date":"2022-10-05T08:58:52","date_gmt":"2022-10-05T03:58:52","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=24469"},"modified":"2022-10-05T09:09:30","modified_gmt":"2022-10-05T04:09:30","slug":"naqshbandiylikning-so%ca%bbfi-ollohyor-tarmog%ca%bbi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=24469&lang=oz","title":{"rendered":"NAQSHBANDIYLIKNING SO\u02bbFI OLLOHYOR TARMOG\u02bbI"},"content":{"rendered":"

Keyingi paytlarda naqshbandiya tariqati namoyandalarining hayoti, faoliyati va silsilasi to\u02bbg\u02bbrisida turli fikr-mulohazalar bildirilmoqda. O\u02bbz navbatida har xil savollar yuzaga chiqmoqda. Bundan naqshbandiya va uning turli tarmoqlari hali ham mukammal o\u02bbrganilmagani va tadqiqot uchun ko\u02bbplab muammolar borligi ayonlashadi.<\/span><\/p>\n

Avvalo mazkur tariqatning silsila va nasl-nasab zanjiriga e\u02bctibor qaratsak. Odatda tariqat silsilasi choriyorlardan biri orqali Muhammad sollallohu alayhi vasallamga borib ulanadi. Turli manbalarda, silsila bilan bog\u02bbliq hujjatlarda hamda shajara va nasabnomalarda ustoz-shogirdlik silsilasi, nasl-nasab zanjiri turlicha shaklda berilgan. Bu o\u02bbz-o\u02bbzidan savollar paydo bo\u02bblishiga olib kelgan.<\/span><\/p>\n

Muhammad sollallohu alayhi vasallamdan Abu Bakr, Umar, Usmon va Ali orqali to\u02bbrt silsila zanjiri musulmon dunyosi bo\u02bbylab yoyilgan. Bunday bog\u02bblanish tasavvuf tariqatlarining negizi Payg\u02bbambar sollallohu alayhi vasallamga borib taqalishidan dalolat beradi. Manbalarda tariqat silsilalari Abu Bakr Siddiq, Umar ibn Xattob, Usmon ibn Affon va Ali ibn Abu Tolibdan boshlanishi aytiladi [3: \u2013 9b<\/sup>\u00a0varaq]. Tariqat silsilasi muayyan sulukning eng ishonchli tomonlaridan biri sanaladi. Silsila \u2013 muayyan tariqatning o\u02bbz shayxi yoki piri orqali Muhammad sollallohu alayhi vasallamga yetib boradigan hasabnomasi, ya\u02bcni ustoz-shogirdlik shajarasidir. Silsilaga kiruvchi shayxlar uchun tariqat asoslarini Rasululloh sollallohu alayhi vasallamdan naql qilishda xizmat qilgan [9: \u2013 B. 20].<\/span><\/p>\n

Payg\u02bbambar sollallohu alayhi vasallamning silsilai ma\u02bcnaviylari Abu Bakr Siddiq orqali shayx Yusuf Hamadoniygacha yetib kelgach, uni muarrixlar \u201csilsilai siddiqiya\u201d, deb yuritgan. Shayx Abduxoliq G\u02bbijduvoniydan Bahouddin Naqshbandgacha yetib kelgan silsila \u201cxojagon-naqshbandiya\u201d deyilgan, Xoja Ahror Valiydan boshlab \u201cnaqshbandiya-ahroriya\u201d nomini olgan.<\/span><\/p>\n

O\u02bbzbekistonlik va xorijlik olimlar naqshbandiya tariqati murshidlari hayoti va faoliyatini o\u02bbrganishda ko\u02bbplab tadqiqot olib borgan.<\/span><\/p>\n

Bahouddin Naqshband asoslagan naqshbandiya tariqati, uning vafoti (791\/1389 yil)dan keyin Alouddin Attor (vaf. 802\/1400) orqali Surxondaryo hududiga yetib boradi. Alouddin Attorning ilmiy-ma\u02bcnaviy faoliyati sababli, tariqatning birinchi va yangi markazi vujudga keladi.<\/span><\/p>\n

Undan keyin tariqat masnadiga o\u02bbtirgan Ya\u02bcqub Charxiy (vaf. 851\/1447) 40 yildan ko\u02bbproq vaqt mobaynida naqshbandiya tariqatining murshidi bo\u02bblib, silsilaning rivojlanishiga xizmat qiladi. Uning vafotidan so\u02bbng irshod masnadiga Xoja Ubaydulloh keladi.<\/span><\/p>\n

Xoja Ubaydulloh Mahmudxoja o\u02bbg\u02bbli \u2013 Ahror Valiy (806\/1404-895\/1490) naqshbandiya silsilasini Hisordan (Ya\u02bcqub Charxiy orqali) Samarqandga olib keladi. Keyinchalik uning shogirdlaridan biri Mavlono Zohid Vaxshuvoriy silsilani hozirgi Surxondaryo viloyati Oltinsoy tumanidagi Vaxshuvorga olib borib, tariqatni vafoti (936\/1529 yil)ga qadar yuritadi. Odamlarni tariqat sir-sinoatlaridan bahramand etadi.<\/span><\/p>\n

Mavlono Zohid Vaxshuvoriy haqida \u201cIlmiya\u201d [Maxdumi A\u02bczam Dahbediy<\/em>], \u201cNasimatul quds\u201d [Muhammad Hoshim Kishimiy<\/em>], \u201cTa\u02bcrifi avliyo\u201d [Xurshid Ahmad<\/em>], \u201cSilsilai sharif\u201d [Muhammad Haydar<\/em>], \u201cTuhfatuz zoyirin\u201d [Nosiriddin Buxoriy<\/em>], \u201cOltinsoyda Vaxshivor bor\u201d [Xurram Hamdamov<\/em>], \u201cVaxshuvor\u201d [Abdusattor Jumanazarov<\/em>], \u201cSo\u02bbfi Ollohyor va Islom shayx tarixi\u201d [Muallif<\/em>] kabi manba va risolalarda ma\u02bclumotlar bor. Shuningdek, uning tarixi to\u02bbg\u02bbrisida shu vaqtgacha ma\u02bclum bo\u02bblmagan ma\u02bclumotlarni ham uchratish mumkin.<\/span><\/p>\n

\u00a0Naqshbandiya silsilasi nafaqat Movarounnahr hududi, balki Xuroson, Iroq, Ozarbayjon, Rum va Misrgacha, boshqa tomondan Xitoy va Hindistongacha yetib borgan. Samarqand qozikaloni tarixchi Abu Tohir xoja \u201cSamariya\u201d kitobida: \u201cXoja Ahrorning o\u02bbziga jalb qiluvchi ohanrabosi shu darajada kuchli ediki, uning shirinsuxan suhbatlari umrbod esga qolardi\u201d, deb aytgani ham dunyo tasavvuf ta\u02bclimotida uning ma\u02bcnaviy mavqei yuqori bo\u02bblganidan dalolat beradi.<\/span><\/p>\n

Xoja Ahror Valiydan shogirdi Mavlono Muhammad Qozi orqali Maxdumi A\u02bczam Dahbediydan boshlab \u201cnaqshbandiya-ahroriya-dahbediya\u201d yoki shogirdi Mavlono Zohid Vaxshuvoriy orqali imom Ahmad Sirhindiydan (971\/1564-1034\/1624) boshlab \u201cnaqshbandiya-ahroriya-mujaddidiya\u201d kabi turli tarmoqlar shakllangan.<\/span><\/p>\n

Ahmad Sirhindiydan keyin masnadga o\u02bbtirgan Muhammad Miyon Ma\u02bcsum (1007\/1599-1078\/1668) shogirdi Hoji Habibulloh Buxoriy (vaf. 1111\/1699) orqali Hindistondan Buxoroga keladi. Natijada Buxoro shahri yana tariqat markazlaridan biriga aylanadi.<\/span><\/p>\n

Hoji Habibulloh Buxoriyning shogirdi So\u02bbfi Navro\u02bbz Shahrisabziy vositasida tariqat silsilasi Kitob (Qashqadaryo)ga olib boriladi. Endilikda silsilaning yangi markazi Katlos (Kitob) bo\u02bbladi.<\/span><\/p>\n

Shu\u00a0 tariqa dunyo bo\u02bbylab aylangan naqshbandiya silsilasida So\u02bbfi Navro\u02bbz Shahrsabziydan so\u02bbng tariqat masnadiga So\u02bbfi Ollohyor keladi. U silsilani dastlab Kitobdan Samarqand (hozirgi Nurobod tumanidagi Cho\u02bbnqaymish)ga olib borib, tariqatning yangi markaziga asos soladi.<\/span><\/p>\n

So\u02bbfi Ollohyor faoliyati davomida to\u02bbrt masjid, to\u02bbrt xonaqoh [Kattaqo\u02bbrg\u02bbon, Onaziyorat, Cho\u02bbnqaymish va Vaxshuvorda joylashgan<\/em>], ikki madrasa va bir necha hovuz qurdiradi. Ta\u02bclim-tarbiya ishlariga homiylik qiladi, tasavvuf, fiqh va aqidaga oid darsliklar yozadi.<\/span><\/p>\n

Bu davrda \u201cqozi-rais\u201d deb ataluvchi mansabdor shaxslar ota-onalarning farzandlarini maktabga berishini nazorat qilib turgan [8: \u2013 B. 33-34]. O\u02bbquvchilarning darslarga uzluksiz qatnashishini ta\u02bcminlash maqsadida davomat qattiq nazoratga olingan. Jumladan, o\u02bbquvchi sababsiz dars qoldirsa, o\u02bbqituvchi boshqa bir talabani yuborgan va shunda ham darsga kelmasa, otasini xabardor qilgan [8: \u2013 B. 54]. So\u02bbfi Ollohyorning Cho\u02bbnqaymish mavzesida tashkil etgan madrasasida ta\u02bclim olgan talabalar sababsiz\u00a0ikki oyu o\u02bbn kun<\/em>\u00a0dars qoldirsa, madrasa mutavalliysi uning o\u02bbrniga yangi talaba olishi mumkinligi alohida ta\u02bckidlangan [11: \u2013 4 varaq ].<\/span><\/p>\n

Cho\u02bbnqaymishdagi So\u02bbfi Ollohyor avlodlari qabrtoshlaridan bitiklar o\u02bbrganildi. Epigrafik ma\u02bclumotlar tarjima qilindi [Bu ma\u02bclumotni B.Karm\u044bsheva, I.Suvonqulov va A.Jumanazarov taqdim etgan<\/em>]. Toshlar o\u02bbrnashgan joyiga ko\u02bbra raqamlab chiqildi.<\/span><\/p>\n

Qabrtoshlardagi ma\u02bclumotlarga ko\u02bbra, Eshon So\u02bbfi Ollohyorning o\u02bbg\u02bbli Muhammad Sodiq 1180\/1766 yilda, qizi Bibi Oisha esa 1174\/1760 yilda vafot etgan. Shuningdek, Ulug\u02bb Oy binti Muhammad [Sodiq] ismi ham aniqlandi.<\/span><\/p>\n

So\u02bbfi Ollohyor dastlab ustozi shayx So\u02bbfi Navro\u02bbz vafotiga qadar Katlosda, 1702 yilgacha Kattaqo\u02bbrg\u02bbonda, 1712 yil oxiriga dovur Cho\u02bbnqaymish-Onaziyoratda istiqomat qilgan. 1713 yildan keyingi umrini Hisorda, Mavlono Zohid Vaxshuvoriy ostonasida o\u02bbtkazgan. Bu yerda u masjid, xonaqoh va go\u02bbzal bir bog\u02bb barpo qiladi [6: \u2013 158a<\/sup>\u00a0varaq ]. 1724 yili shu yerda vafot etadi.<\/span><\/p>\n

Xulosa o\u02bbrnida Alouddin Attor, Mavlono Zohid va So\u02bbfi Ollohyor naqshbandiya tariqatining eng buyuk murshidlaridan ekani, ijtimoiy-siyosiy, iqtisodiy va ma\u02bcnaviy jabhalarda katta iz qoldirib, o\u02bbz davrida shuhrati dunyoga taralgan. Ularning tasavvuf tarixidagi buyuk xizmatlaridan biri naqshbandiya silsilasini islom olamidagi eng ulug\u02bb silsilalardan biriga aylantirganidir. Shu tariqa Markaziy Osiyoda naqshbandiya silsilasi keng hudud bo\u02bbylab yoyilishi va yetakchi o\u02bbringa chiqishida mazkur allomalar munosib o\u02bbrin tutgani oydinlashdi.<\/span><\/p>\n

Naqshbandiya silsilasining zabardast vakillari bo\u02bblgan bu uch alloma:<\/span><\/p>\n

Alouddin Attor 1389 yildan 1400 yilgacha;<\/span><\/p>\n

Mavlono Zohid Vaxshuvoriy 1490 yildan 1529 yilgacha;<\/span><\/p>\n

So\u02bbfi Ollohyor 1702-1712 yildan 1724 yilgacha tariqat masnadida silsilaning uzviy davom etishiga ulkan hissa qo\u02bbshgan. Tariqatning yangidan-yangi markazlari shakllanishiga xizmat qilgan.<\/span><\/p>\n

Tariqat silsilasi dastlab Buxorodan kelgani inobatga olinsa, zamonlar aylanib Kitob orqali Hindistonga, u yerdan movarounnahrlik mutasavviflar vositasida Buxoroga olib kelingani ayonlashadi. Keyin yana Kitob orqali Samarqand va Surxondaryoga borgan tariqat silsilasi taraqqiy etgani ma\u02bclum bo\u02bbladi.<\/span><\/p>\n

1389 yildan 1724 yilgacha, ya\u02bcni 335 yil oralig\u02bbida, taxminan 70 yildan ko\u02bbproq vaqt davomida tariqatning ma\u02bcnaviy markazi bo\u02bblgan Surxondaryo va u yerdagi naqshbandiya silsilasi tarixi ilm ahlini yanada kengroq izlanish va tadqiqotlarga chorlamoqda.<\/span><\/p>\n

\u00a0<\/p>\n

Foydalanilgan manba va adabiyotlar ro\u02bbyxati<\/span><\/div>\n
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    Karimov E. Xo\u02bbja Ahror (hayoti va faoliyati). \u2013 T.: Ma\u02bcnaviyat, 2003. \u2013 43 b.<\/span><\/div>\n<\/li>\n
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    Kattayev K. Tasavvuf allomalari. \u2013 T.: G\u02bbafur G\u02bbulom, 2017. \u2013 320 b.<\/span><\/div>\n<\/li>\n
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    Mirzo Maqsud Dahbediy. Ravoyihul quds. Qo\u02bblyozma, fors tili, nasta\u02bcliq. 215 varaq. 1850. Komilxon Kattayev shaxsiy kutubxonasi. \u21167.<\/span><\/div>\n<\/li>\n
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    Mir Husayn. Mahozinut taqvo. Qo\u02bblyozma. O\u02bbzR FA SHI qo\u02bblyozmalar fondi inv. \u2116 51 (312 varaq); 2773 (409 varaq, 1215\/1800).<\/span><\/div>\n<\/li>\n
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    Solijonova G.F. Turkistonda o\u02bbqitish-ma\u02bcrifatchilik o\u02bbchoqlari, ularning ijtimoiy ahamiyati (XIX asr oxiri-XX asr boshlari). Tar. fan. nom. \u2026 dis. \u2013 Toshkent, 1998.<\/span><\/div>\n<\/li>\n
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    O\u02bbzMA Samarqand viloyat bo\u02bblimi (18), 1-ro\u02bbyxat, 9828-ish.<\/span><\/div>\n<\/li>\n<\/ol>\n

    \u00a0<\/p>\n

    Mehrojiddin AMONOV,<\/strong><\/span><\/div>\n
    Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi,<\/strong><\/span><\/div>\n
    tarix fanlari bo\u02bbyicha falsafa doktori (PhD)<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Keyingi paytlarda naqshbandiya tariqati namoyandalarining hayoti, faoliyati va silsilasi to\u02bbg\u02bbrisida turli fikr-mulohazalar bildirilmoqda. O\u02bbz navbatida har xil savollar yuzaga chiqmoqda. Bundan naqshbandiya va uning turli tarmoqlari hali ham mukammal o\u02bbrganilmagani va tadqiqot uchun ko\u02bbplab muammolar borligi ayonlashadi. Avvalo mazkur tariqatning silsila va nasl-nasab zanjiriga e\u02bctibor qaratsak. Odatda tariqat silsilasi choriyorlardan biri orqali Muhammad sollallohu alayhi …<\/p>\n","protected":false},"author":1,"featured_media":24467,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nNAQSHBANDIYLIKNING SO\u02bbFI OLLOHYOR TARMOG\u02bbI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"NAQSHBANDIYLIKNING SO\u02bbFI OLLOHYOR TARMOG\u02bbI\" \/>\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=24469&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"NAQSHBANDIYLIKNING SO\u02bbFI OLLOHYOR TARMOG\u02bbI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"NAQSHBANDIYLIKNING SO\u02bbFI OLLOHYOR TARMOG\u02bbI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=24469&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=\"2022-10-05T03:58:52+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2022-10-05T04:09:30+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/10\/Mavlono.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"495\" \/>\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=24469&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=24469&lang=oz\",\"name\":\"NAQSHBANDIYLIKNING SO\u02bbFI OLLOHYOR TARMOG\u02bbI - 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