{"id":24482,"date":"2022-10-05T10:11:05","date_gmt":"2022-10-05T05:11:05","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=24482"},"modified":"2022-10-05T10:11:05","modified_gmt":"2022-10-05T05:11:05","slug":"imom-g%ca%bbazzoliyning-maqosid-ul-falosifa-asari-mundarijasi-maqsad-va-vazifalari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=24482&lang=oz","title":{"rendered":"IMOM G\u02bbAZZOLIYNING \u201cMAQOSID UL-FALOSIFA\u201d ASARI MUNDARIJASI: MAQSAD VA VAZIFALARI"},"content":{"rendered":"

Imom G\u02bbazzoliy (1058-1111) shaxsiyati ilm-fan taraqqiyoti va rivojida yuksak ahamiyat kasb etadi. U ilmiy faoliyati va hayoti bilan Sharq va G\u02bbarb falsafa ilmiga o\u02bbz hissasini qo\u02bbshib, g\u02bboyaviy-mafkuraviy, siyosiy, madaniy va axloqiy qarashlarning shakllanishiga favqulodda kuchli ta\u02bcsir o\u02bbtkazdi. Mustaqillik yillarida mutafakkirning ilmiy merosini o\u02bbrganishga katta e\u02bctibor qaratila boshlandi. G\u02bbazzoliyning hayoti, ilmiy-ma\u02bcnaviy merosi va tasavvufiy-falsafiy hamda axloqiy qarashlari\u00a0 to\u02bbg\u02bbrisida tadqiqotchi olim, faylasuf va sharqshunoslardan M.N.Boltayev [4,2-7], G.N.Navro\u02bbzova [8,103-105], H.Salomova [10,152-156], A.Zohidov [2,120], M.Qodirov 11,168-176, R.Isoqjonov [7,69-86]lar falsafiy tahlil olib borgan.<\/span><\/p>\n

G\u02bbazzoliy ilg\u02bbor ilm-fanga, falsafaga, qolaversa, g\u02bbuluchi tasavvufga va eng asosiysi, shi\u02bca-ismoiliylar (Botiniy-Ta\u02bclimiy)ning bid\u02bcat mazhablariga qaysi g\u02bboyalar, shakl va usullarni qo\u02bbllagan holda kurash olib borgan edi?!:<\/span><\/p>\n

    \n
  1. 1. Rasmiy sunniy islom shariat, Kalom nomidan qat\u02bciy rad etuvchi, taqiqlovchi va murosasiz qoralovchi fatvolarni xalifa va hukmdorlar nomidan e\u02bclon qilish, ulardagi maqsad, vazifalarning barcha jamiyat a\u02bczolari tomonidan bajarilishiga erishish;<\/span><\/li>\n
  2. 2. Yuqorida sanab o\u02bbtilgan zumralar vakillari bilan ochiq, ommaviy va katta ulamolar jam etilgan ijtimoiy-siyosiy bahs-munozaralarga kirishish;<\/span><\/li>\n
  3. 3. Maxsus, u yoki bu mavzularga bag\u02bbishlangan asar yozish, undagi bayon, tahlil, tadqiqotlarni \u201cKatta sharh\u201d, \u201cO\u02bbrta sharh\u201d va ayrim, kichik parchalar, iqtiboslarga bag\u02bbishlab, asosan muallifning mustaqil, original tadqiqotiga aylanib ketadigan \u201cPrafraz sharhlar\u201d tarzida yozilar edi.<\/span><\/li>\n
  4. G\u02bbazzoliyning falsafiy fanlar borasidagi ilk ijtihod-riyozatlari va ularning arab-musulmon falsafasi taraqqiyotidagi o\u02bbrni, ahamiyatini yaqqol ko\u02bbrsatadigan mazmun, yo\u02bbnalishda yozilganini ko\u02bbrish mumkin.<\/span><\/li>\n
  5. G\u02bbazzoliy\u201c Maqosid ul-falosifa\u201d, \u201cTahofut ul-falosifa\u201d, \u201cAl-Munqiz min az-zalol\u201d asarlaridagi g\u02bboyalari va konsepsiyalarida diniy-irfoniy va ilmiy qiziqishlari uchun asosiy, bosh maqsad emas, balki tanqid, g\u02bboyaviy-mafkuraviy kurash bilan bog\u02bbliq pragmatik maqsad, vazifalarni ko\u02bbzlagan. Ya\u02bcni diniy, nazariy-ilmiy, falsafiy maqsadlardan ko\u02bbra, butun arab-musulmon jamiyati, sunniy davlat siyosati maqsad, vazifalarini bajarish, aniqrog\u02bbi himoya qilish bilan bog\u02bbliq bo\u02bblgan.<\/span><\/li>\n
  6. Shunday bo\u02bblishiga qaramay, tarixan va obyektiv olib qaralganda, G\u02bbazzoliyning falsafaga aloqador g\u02bboyalari, shiddatli g\u02bboyaviy-mafkuraviy kurashi, nafaqat O\u02bbrta va Yaqin Sharq falsafasi, balki butun O\u02bbrta asr jahon ilm-fani, falsafasi, diniy-mistik falsafasi ta\u02bclimotlarining taraqqiyotida juda muhim, hal qiluvchi o\u02bbrin tutganiga amin bo\u02bblamiz. Ularni quyidagi bandlarda xulosalab, guruhlashimiz mumkin:<\/span><\/li>\n
  7. 1) G\u02bbazzoliyning ilm-fan, falsafaga oid qarashlari, eng asosiysi butun arab-musulmon jamiyatini himoya qilish borasidagi qarashlari, qat\u02bciy mavqeidagi pozitsiyasi, shiddatli kurashi, garchi negativ ma\u02bcno va ahamiyatga ega bo\u02bblgan bo\u02bblsa-da, O\u02bbrta asr arab-musulmon ilm-fani, falsafasi taraqqiyotiga sezilarli, hushyor torttiruvchi, dinamizm bag\u02bbishlovchi ta\u02bcsir ko\u02bbrsatdi deyishimiz mumkin.<\/span><\/li>\n<\/ol>\n

    2) O\u02bbrta va Yaqin Sharq ilm-fanining yetakchi maktablari \u2013 \u201cMashshoiyyun\u201d va \u201cTabiiyyun\u201dning yetakchi darg\u02bbalari Jobir, Xorazmiy, Farg\u02bboniy, Zakariyyo ar-Roziy, Forobiy, Ibn Sino, Ibn Miskavayh, Beruniy, Umar Hayyom va boshqalarning ilmiy-falsafiy g\u02bboyalari, prinsip, usul va qadriyatlari, G\u02bbazzoliyning ikki shoh asarida 20ta\u00a0 g\u02bboya va xulosalari bilan nazariy-metodologik ahamiyat kasb etgan.<\/span><\/p>\n

    3) \u201cJahon falsafasi\u201d va \u201cAsl falsafa\u201dning tugal o\u02bbziga xosligini, taraqqiyot yo\u02bblini, bosqichlari va shaxsiyatlarini, eng muhim yutuq va natijalarini falsafiy-tarixiy to\u02bbg\u02bbri tasavvur qilish, qayta tiklash (reduksiya qilish) imkoniyati vujudga kelgan edi.<\/span><\/p>\n

    4) Qolaversa, qator manbashunoslar, tadqiqotchilar to\u02bbg\u02bbri ta\u02bckidlaganidek, Imom G\u02bbazzoliyning asarlari ilk O\u02bbrta asrlarda va keyingi davrlarda ham Aflotun, Arastu Forobiy, Ibn Sinoning asarlari, ularning g\u02bboyalari, ilg\u02bbor xulosalarini lo\u02bbnda, mukammal ifodalovchi manbaalar\u00a0 sifatida Maymonid, Ibn Zurning asarlari, tarjima va sharhlari, qolaversa, Foma Akvinskiy, Ulug\u02bb Albert kabi xristian \u201cAvliyo Otalar\u201di uchun asosiy manba rolini o\u02bbtagan.<\/span><\/p>\n

    5) G\u02bbarbiy Yevropada Forobiy, Ibn Sino, Beruniy, Ibn Rushd, G\u02bbazzoliy,\u00a0 Xayyomning ilg\u02bbor g\u02bboyalariga qarshi uch-to\u02bbrt asrlik murosasiz kurash (XII-XVII asrlarda) o\u02bbrnini, ularning g\u02bboyalarini ijodiy va maqsadli istifoda qilish, \u201co\u02bbzlashtirish\u201d va shu asosda o\u02bbz mustaqil (original) asarlarini yozish yo\u02bblga qo\u02bbyilgan edi. [3,105]<\/span><\/p>\n

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    1. O\u02bbrta va Yaqin Sharq arab-musulmon madaniyati, ilm-fani, falsafasining faqatgina \u201cDunyoviy ilmlar\u201d deb qaralgan Kalom, Qisos, Sira \u2013 Mag\u02bboziylar, Fiqh, arab tili sarfi va nahvi, Qiyos (Mantiq) , Tibb ilmlari, Shajara, Kunya, Nisba, Ilmi Hilafiyat, \u201cAsma\u02bci husna\u201d, farziyot ilmlari [2,13-19] yaxshi ma\u02bclum.<\/span><\/li>\n<\/ol>\n

      Yuqorida sanab o\u02bbtilgan barcha islomiy, shar\u02bciy va irfoniy dunyoviy, hamda \u201cbid\u02bcat ilmlar\u201d, ta\u02bclimotlar, ularning shaxsiyatlari, muammolari, tushuncha, kategoriyalar tizimining\u00a0 o\u02bbzini, ularga xos Usul va Furu\u02bc kabi o\u02bbnlab ilm fan, falsafa sohasining muammolarini tahlil etganimizda juda katta tadqiqot obyekti, mavzulari, muammolari, funksiyalari majmu\u02bcini ko\u02bbrishimiz mumkin.<\/span><\/p>\n

      Imom G\u02bbazzoliy umumlashtiruvchi muxtasar va \u201cKatta sharh\u201d usulida \u201cMaqosid ul-falosifa\u201d,\u201cTahofut al-falosifa\u201d asarlarini yozgan. Shuni alohida ta\u02bckidlash zarurki, bunday\u00a0 fundamental asarlar har kuni, har kim tomonidan yoki tasodifan yozilavermagan. Agar Imom G\u02bbazzoliy o\u02bbzining yuqorida ko\u02bbrsatilgan har ikki asarini o\u02bbz hukmdori, hamda Bosh Vazir Nizom ul-mulk ko\u02bbrsatmasi bilan yozgan bo\u02bblsa, Ibn Rushd o\u02bbz \u201cTahofut\u2026\u201dini Kalom vakillarining asarlari, falsafaga nisbatan qaqshatqich \u201co\u02bblim zarbasi\u201d sifatida, falsafani yengish, xo\u02bbrlash va uni Kalom ilohiyotiga tobe \u2013 \u201cxizmatkor\u201dga aylantirish niyatida qilingan ochiq tajovuz, hujumga javob tariqasida, ya\u02bcni vijdon amri bilan yozgan edi. Ya\u02bcni, G\u02bbazzoliyning 400ga yaqin asarlarining ro\u02bbyxatiga nazar tashlasak, ko\u02bbramizki, bu ro\u02bbyxatda birorta sof falsafiy asar yo\u02bbq. Falsafaning muammolari yoki uni o\u02bbrganish, muammolarini tadqiq etish maqsadida yozilgan sof falsafiy asar tilga olinmagan. Zero, G\u02bbazzoliy faylasuf bo\u02bblmaganidek, falsafaning muammolari bo\u02bbyicha asar yozishi mumkinligini tasavvur qilib bo\u02bblmas edi.<\/span><\/p>\n

      Chunki, aslan falsafa bilan shug\u02bbullanmagan, buning ustiga, o\u02bbzi ko\u02bbzga ko\u02bbringan va nufuzli rasmiy sunniy islom, shariat olimi, mutakallim, faqih bo\u02bblib, hatto, islom, shariat ilmlarining hammasida ham, masalan, tafsir, hadis ilmlarida o\u02bbz prinsiplariga ko\u02bbra chuqur, tugal shug\u02bbullangan emas. Aksincha, Subqiy, Suyutiy kabi mualliflarning ta\u02bckidlashicha, Imom G\u02bbazzoliy tafsir, hadis ilmida bir muncha zaif va e\u02bctirof ham etilmagan edi-da?! [6,220-223]<\/span><\/p>\n

      Endi Imom G\u02bbazzoliyning yuqoridagi sharh usullari, metodlaridan foydalanib yozgan tanqidiy, falsafiy asarlarini falsafiy-tarixiy tahliliga o\u02bbtsak. Mutafakkirning bu haqda yozgan birinchi tavsifiy, ilmiy va tarixiy tuzgan asari \u201cAl maqosid ul-falosifa\u201ddir.<\/span><\/p>\n

      Avvalo, alohida ta\u02bckidlash o\u02bbrinli bo\u02bbladiki \u201cMaqosid\u2026\u201dni o\u02bbsha davrda og\u02bbir fundamental bahs-munozara olib borishning qat\u02bciy talabi hisoblangan bahs qilinayotgan asar matnini butunlayicha, hech o\u02bbzgartirishsiz, ya\u02bcni \u201cnuqtadan nuqta, verguligacha\u201d xolis keltirish, boz ustiga muallifning muhokama qilinayotgan mavzu, muammoning mohiyatiy ta\u02bcrifi, talqinini muayyan muntazamlik, mantiqiy izchillikda, keltira olish talabini, hozir biz tushunadigan ma\u02bcnoda, o\u02bbzlashtirish (plagiat) deb qabul qilmaslik zarur. Balki, boshlanishi ko\u02bbzda tutilayotgan bahs-munozara mavzusi, muammosi ustida eng birinchi qadamdayoq manba matnini o\u02bbta aniq, tartibli keltirish, chalkashlik yoki ataylab matnni buzib keltirilishiga yo\u02bbl qo\u02bbymaslik, o\u02bbrinsiz tafsilotlarni muxolif tomonga, muallifga nisbat bermaslik va bahs-munozarani avval boshdan sog\u02bblom, sobit niyat bilan boshlash, har ikki tomonning bahs munozaradan maqsadi o\u02bbta jiddiy, xolis ekanini\u00a0 yaqqol ko\u02bbrsatish, faqat va faqat ilmiy haqiqatni aniqlash, apodeyktik isbot-hukmga erishishni qat\u02bciy o\u02bbrniga quyishga intilishini ko\u02bbrsatish uchun qilingan.<\/span><\/p>\n

      Imom G\u02bbazzoliyning ilmiy, diniy, irfoniy yoki ta\u02bclimiy haqiqatlarni aniqlash isbotlashga intilishidagi qat\u02bciyligi, shiddatining kuchliligi, murosasizligi shunda ediki, u hatto, muxoliflar, masalan, Forobiy yoki Ibn Sinoning o\u02bbzi qandaydir majhul niyatlarda, ataylab yoki biron bir kon\u02bcyunktir talab, masalan, muomala-mulozamat zaruratidan kelib chiqqan holda, o\u02bbz matnlariga o\u02bbzgartirish kiritish va shu bilan mantiqiy isbotga erishib bo\u02bblmaydigan\u00a0 \u201cdalillash\u201d, \u201cisbotlash\u201d qopqoniga tushirish niyatida, asarlari matniga, o\u02bbzlariga nisbat berilishiga yo\u02bbl qo\u02bbymaslik jihatidan asosiy matnni nuqsonsiz, ayniqsa, iqtibos, havolalarni to\u02bbg\u02bbri keltirish, hatto sahifalarni chalkashtirmasdan keltirishni talab qilgan.<\/span><\/p>\n

      Ba\u02bczan esa, ma\u02bclumotlarni, qo\u02bbshimcha shohidliklarni keltirishni, asosiy matnga nisbatan shunday aniqlikda keltirishga erishganki, matnni o\u02bbqigan, muhokamasida qatnashayotgan ixlosmandlar Imom G\u02bbazzoliy o\u02bbzi kimning gapi haqida so\u02bbz yuritayotganini ajrata olmaydigan darajada murakkab, mufassal dalillash, isbot usullariga murojaat qilib, bu boradagi o\u02bbz ustunligini mohirona namoyon qila olgan. Bu haqda, mutafakkir Imom Ahmad ibn Hanbal (r.a.)! va Xoris al-Muxosibiy orasida bo\u02bblib o\u02bbtgan ana shunday murakkab bahs-munozara misolini, hamda o\u02bbzi ham muayyan paytlarda ana shunday \u201csun\u02bciy chalkashtirish\u201dga yo\u02bbl qo\u02bbygani va undan qanday chiqqani misolini keltirib o\u02bbtgan [5,233-235].<\/span><\/p>\n

      Imom G\u02bbazzoliyning\u00a0 falsafiy bahs-munozarada ba\u02bczan ana shunday favqulodda holatlarni vujudga keltira olgani, ulardan mohirona chiqib ketganidan saboq chiqarib, biz ham o\u02bbz navbatida Imom G\u02bbazzoliyning \u201cAl-Maqosid\u2026\u201d asari mundarijasi, bo\u02bblim, bob va fasllarini bir muncha mufassal keltirib, tavsiflashga urinamiz.<\/span><\/p>\n

      Imom G\u02bbazzoliyning bu asari muqaddima va uchta asosiy qismdan iborat. Mutafakkir muqaddimada avvalo faylasuflarning nomuvofiqligi, qarashlaridagi ziddiyatlarni, sarosimaga tushib, g\u02bbazablanishlarini ochib beradigan tushunarli asar yozishni ta\u02bckidlaydi. Shu boisdan ham ularning fikrlarini har tomonlama tushunish istagini bildiradi. Shu nuqtai-nazardan mutafakkir faylasuflarning metafizika, tabiatshunoslik va mantiq fanlaridagi maqsadlarini qamrab oluvchi nomuvofiqliklarini to\u02bbg\u02bbri va noto\u02bbg\u02bbriga ajratmasdan, ixcham va qisqa qilib ko\u02bbrsatishni o\u02bbrinli, deydi. Uning maqsadi faqat faylasuflarning qarashlarini o\u02bbrganish ekanini ham ta\u02bckidlaydi. Shundan so\u02bbng mutafakkir faylasuflarni qiziqtiradigan to\u02bbrtta fanlar guruhi borligini ta\u02bckidlab, bu fanlarga qisqacha baho beradi.<\/span><\/p>\n

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      1. Matematika fanlari. Uning uchun matematika arifmetika va geometriyaning zaruriyatlari haqida emas, balki geometriya va arifmetikaning o\u02bbzi haqida o\u02bbylaydi. Arifmetika va geometriya aqlga zid bo\u02bblmaganidek, ularni inkor etish yoki rad etish aql uchun mumkin emas. Bunday holda bu ilmlarni batafsil bayon qilishga urinishdan ma\u02bcno yo\u02bbq, deydi u.<\/span><\/li>\n
      2. Metafizika fanlari. G\u02bbazzoliyning mulohazalariga ko\u02bbra, faylasuflarni ko\u02bbpchiligining bu ilmlar to\u02bbg\u02bbrisidagi qarashlari haqiqatga to\u02bbg\u02bbri kelmaydi va ularda bu masalada haqiqat kam.<\/span><\/li>\n
      3. Mantiq fanlari. Uning fikricha, faylasuflar bu sohada umuman to\u02bbg\u02bbri uslubga tayanadi. Ularning ilmida kam xato bor. Mutafakkirning e\u02bctiroficha, faylasuflar huquq ahliga ma\u02bcno va maqsadlarda emas, balki o\u02bbz tushuncha va ko\u02bbchirmalarida qarshi chiqadi. Ularning maqsadi dalillarni olish usullarini bezashdir. Bu fikr mutafakkir qabul qilgan fikrdir.<\/span><\/li>\n
      4. Tabiiy fanlar. Mutafakkirning e\u02bctiroficha, bu fanlarda haqiqatni botil aralashtirib, aniqlikni xatoga qiyoslagan va bu fanlarda g\u02bbolib va mag\u02bblubni aniqlab bo\u02bblmaydi. G\u02bbazzoliy faylasuflar qiziqqan ilmlarni shu tarzda qisqacha baholagandan so\u02bbng, bu asardan so\u02bbng \u201cTahofut ul-falosifa\u201d nomli asar yozishini va bu asarida noto\u02bbg\u02bbri deb hisoblangan qarashlarni bayon etishini ta\u02bckidlaydi va keyin ularning qarashlarini jiddiy tanqid qiladi. Birinchidan deydi alloma, u mantiq ilmidan boshlanadi. Bu bizning xulosamizni taqdim etadigan qismdir. Shu tariqa G\u02bbazzoliy mantiq ilmining foydasi, bu ilmning qismlari va tartibi to\u02bbg\u02bbrisida fikr yuritadi. Uningcha, mantiq fani to\u02bbg\u02bbri ta\u02bcrif va qiyosni noto\u02bbg\u02bbri taqqoslash va ta\u02bcrifdan ajratuvchi qonun bo\u02bblib, aniqlikni ifodalovchi ma\u02bclumotni ifoda etmaydigan ma\u02bclumotdan ajratuvchi fandir. Ishonch. Bu fan boshqa barcha fanlarning o\u02bblchovi va ko\u02bblami hisoblanadi. Mantiqning foydasi bilimni jaholatdan ajratishdir. Boshqacha qilib aytganda deydi alloma, mantiqning foydasi bilimdan foydalanishdir. Ilmning foydasi abadiy baxtga erishishdir. Baxtga erishish uchun qalbning kamolotiga, poklanish va poklanishga asoslangani rost ekan, mantiq albatta, katta foyda keltiradigan fan sohasidir [6,41-43].<\/span><\/li>\n<\/ol>\n

        Imom G\u02bbazzoliyning fikricha, bu fanlar bir qancha bo\u02bblimlarga bo\u02bblingan bo\u02bblsa-da, ular asosan ikki qismda jamlangan: Tasavvur va tasdiq.<\/span><\/p>\n

        a) Tasavvur: Buni alloma buyum, daraxt, farishta, jin va shunga o\u02bbxshash atamalarda nazarda tutilgan ma\u02bcnoni idrok etish, birlik ifoda bilan ifodalangan mohiyatlarni tekshirish va tushunish orqali anglashdir, deb tushuntiradi.<\/span><\/p>\n

        b) Tasdiq: G\u02bbazzoliy har bir tasdiq ikki vakillikdan keyin keladi deydi. Masalan, dunyo ortidan emas degan fikrda ikkita tushuncha bor. Birinchisi, soha; ikkinchisi hadis tasavvuridir. Agar koinot haqidagi tushunchalar va hadislar ma\u02bclum bo\u02bblmasa, bu taklifni tasdiqlab bo\u02bblmaydi. Taklif tasdiqlanishi yoki soxtalashtirilishi uchun taklifni tashkil etuvchi atamalarning ma\u02bcnolari ma\u02bclum bo\u02bblishi kerak.<\/span><\/p>\n

        Imom G\u02bbazzoliy tasavvur va tasdiqning har biri harakat va fikrlashsiz idrok qilinadigan va harakat bilan idrok qilinadigan ikki qismga bo\u02bblinishini ayta turib, harakat talab qilmasdan tasavvur qilingan obyektlar va say-harakat bilan amalga oshirilgan tasavvurlarga ruhlar, farishtalar, jinlar va mohiyati yashiringan narsalarning haqiqatlarini bilish deb ko\u02bbrsatadi. Tasdiqlash deydi G\u02bbazzoliy, ikkining birdan kattaroq ekani kabi qoidalar apriori, ya\u02bcni aqldagi majburiy qoidalardir. Bunga aqlning fikr va harakatsiz ega bo\u02bblgan his-tuyg\u02bbulari, roziligi va boshqa bilimlarini qo\u02bbshish mumkin. G\u02bbazzoliyning yozishicha, ular o\u02bbn uch qismga bo\u02bblingan. Mutafakkir kerak bo\u02bblganda ular haqida gapiraman, deydi. Ikkinchisiga, ya\u02bcni tasdig\u02bbi sifatida harakat va tafakkur bilan idrok qilinadigan, olamning keyinroq yaratilgani, o\u02bblimdan keyin qayta tirilishi, gunoh va ibodatlarning ajr-savob berilishi haqidagi hukmlarning tasdig\u02bbi va shunga o\u02bbxshash hukmlar misol bo\u02bbla oladi. Homilador bo\u02bblish uchun kuch talab qiladigan narsalar haqidagi bilimni faqat ta\u02bcrif orqali olish mumkin. Tasdiqlanishi say-harakatni talab qiladigan narsalar haqidagi bilimni faqat dalil (hujjat) bilan olish mumkin. Bularning har biri uchun avvaldan ma\u02bclum bo\u02bblishi vojibdir [6,53].<\/span><\/p>\n

        G\u02bbazzoliy takliflarning turlari haqida fikr yuritar ekan, ularni quyidagicha tartibda izohlaydi. a) Yuklama va shart asosiga ko\u02bbra, takliflar. Bular ham ikki qismga bo\u02bblinadi:\u00a01. Yuklamali takliflar; 2. Aralash, shartli takliflar.<\/em>\u00a0b) Yuklamalarga ko\u02bbra, takliflar. v) Mavzulariga ko\u02bbra, takliflar. g) Yuklamaning mavzu bilan aloqasi nuqtai-nazaridan takliflar. d) Takliflarni bir-birini taqozo qilishi. ye) In\u02bcikos holatiga ko\u02bbra, takliflar [6,58-65].<\/span><\/p>\n

        Imom G\u02bbazzoliy qiyos qilinadigan takliflarning birlashuvi haqida fikr yuritar ekan qiyosning shakllariga quyidagilarni kiritadi: Muayyan qiyoslar (deduksiya), tanlama (istisnoli) qiyoslar, ziddiyatli qiyos, istiqro (induksiya) qiyos, analogiya (tamsil), qo\u02bbshma qiyoslar. Shundan so\u02bbng, G\u02bbazzoliy qiyosning shakllari to\u02bbg\u02bbrisida fikr yuritadi. Ular quyidagilar: Avvaliyyat, maxsusot, mujarrabat, muta\u02bcvotir ma\u02bclumotlar. Qiyosni tabiiy ravishda o\u02bbzida aks ettirgan takliflar (Fitriyyat): Mahliyyot, mashhurot, maqbulot, musallamot, mubashshihot, zohirda mashhurlar, maznunot, muhayyulot, tamoyillarning foydalanishiga oid, qiyosga oid so\u02bbng so\u02bbz.<\/span><\/p>\n

        G\u02bbazzoliy burxon va qiyosning qo\u02bbshimchalari haqida fikr yuritar ekan bularni quyidagicha ko\u02bbrsatadi. a) Bilimga oid savollar va ularning qo\u02bbshimchalari. b) Burxoniy qiyoslar. v) Burxoniy ilmlarning qo\u02bbllanilgan o\u02bbrinlari. g) Burxon tamoyillarining shartlari. Shu bilan alloma asarning mantiq bo\u02bblimini yakunlaydi.<\/span><\/p>\n

        Asarning ilohiyot bo\u02bblimi ikki muqaddima bilan boshlanadi. Birinchi muqaddimada ilmlarning tasnifi, ikkinchi muqaddimada esa matematika, tabiat va metafizik bilimlarning mavzulariga oid ma\u02bclumotlar bilan davom ettiriladi [6,108-111]. Bu bo\u02bblim jami beshta maqoladan iborat bo\u02bblib, birinchi maqolada borliqning qismlari, hukmlari va individual aloqalari deb nomlanadi. Bunda javhar va aloqa sifatida borliq, jismning haqiqati, jismlarning farqli birlashuv o\u02bblchamlari, modda (Xayulo) va shaklning mustaqil bo\u02bblmasligi, aloqalar, aloqalarning turlari to\u02bbg\u02bbrisidagi [6,113-152] o\u02bbziga xos qarashlarni ilgari suradi.<\/span><\/p>\n

        Bo\u02bblimning ikkinchi maqolasi majburiy borliq, zoti va sifatlari to\u02bbg\u02bbrisida [6,163-173], uchinchi maqola ilk borliqning sifatlari, da\u02bcvolar va kirish, sifatlarga oid oxirgi so\u02bbz bilan yakunlanadi [6,174-195]. To\u02bbrtinchi maqola borliqlarning qismlari bo\u02bblib, unda havo jismlari to\u02bbg\u02bbrisida [6,198-210], beshinchi maqola esa, ashyoning ilk tamoyildan paydo bo\u02bblishi, sabab va sabablilikning tartibi, sabab va sabablilikning sababi bo\u02bblgan Zotga yuksalishi to\u02bbg\u02bbrisidagi qarashlar [6,224-234] bilan yakunlanadi.<\/span><\/p>\n

        Asarning uchinchi bo\u02bblimi tabiat bilimlari deb nomlanadi va besh maqolani o\u02bbz ichiga oladi. Birinchi maqola barcha jismlarda bo\u02bblgan umumiy xususiyat, harakat, makon to\u02bbg\u02bbrisida fikr yuritiladi. Alloma ikkinchi maqolada oddiy jismlar va xususiy makonlar to\u02bbg\u02bbrisida, uchinchi maqolada aralashmalar va birlashmalar to\u02bbg\u02bbrisida, aralashmaning (mijoz) haqiqati, elementlarning dastlabki uyumi, bug\u02bb moddasidan atmosferada paydo bo\u02bbladigan narsalar, tutun moddasidan shakllangan narsalar, ma\u02bcdanlarga oid qarashlar to\u02bbg\u02bbrisida, to\u02bbrtinchi maqolada nabotot, hayvoniy va insoniy nafs, zohiriy idroklarning haqiqiyligi, ichki botiniy tuyg\u02bbular, insoniy nafs to\u02bbg\u02bbrisida, beshinchi maqolada faol aqldan nafslarga berilganlar [6,312] to\u02bbg\u02bbrisida o\u02bbz qarashlarini mufassal bayon etadi.<\/span><\/p>\n

        Imom G\u02bbazzoliyning ikki yildan ko\u02bbproq davom etgan falsafiy izlanishlari Farobiy va Ibn Sinoning asarlari asosida amalga oshirilgan. Ushbu tadqiqotlarga qo\u02bbshimcha ravishda, birinchi navbatda faylasuflarning da\u02bcvolarini ochib berish maqsadida \u201cMaqosid ul-falosifa\u201d asarini yozadi.<\/span><\/p>\n

        Xulosa qilib aytganda, Imom G\u02bbazzoliyning falsafaga munosabati shundaki, u muammoga ilmiy tahlillar va mulohazalar asosida to\u02bbxtalib, uni \u201cMaqosid ul-falosifa\u201d asari bilan tasdiqlagan buyuk mutafakkirdir. O\u02bbz davrining bir qator falsafiy ta\u02bclimotlarini ratsional-mantiqiy uslubda inkor etgan G\u02bbazzoliy aqliy tafakkur va falsafaga umuman qarshi emas edi. G\u02bbazzoliy aqli va falsafaning inkori sifatida taqdim etilgan uchrashuv, aslida ilmiy jihatdan tasdiqlanmagan. Bu uning g\u02bboyalariga zid keladi va falsafaning keyingi tanazzuliga uchrashi natijasida o\u02bbz-o\u02bbzidan paydo bo\u02bblgan da\u02bcvodir. G\u02bbazzoliy dindor musulmon sifatida islom ta\u02bclimotini himoya qilgan bo\u02bblsa-da, aqidalarning haqli konservatizmi ta\u02bcsiriga tushmagan, aql-idrokka munosib e\u02bctibor bera olgan.<\/span><\/p>\n

        \u00a0<\/p>\n

        Adabiyotlar:<\/em><\/strong><\/span><\/div>\n
          \n
        1. \n
          Abdulamir al-A\u02bcsam. Al-faylasuf al-G\u02bbazzoliy. Qohira, Dor qiboi l-it-tiboat va-n-nashr va-t-tavzi\u02bc, 1988. 286 b.<\/span><\/div>\n<\/li>\n
        2. \n
          Abduqodir Zohidov. Turkistonda O\u02bbrta asr arab-musulmon madaniyati. Toshkent: Fan, 1993. \u2013 120 b.<\/span><\/div>\n<\/li>\n
        3. \n
          R.M.Baxodirov.Ob ensiklopediches kom trude xorezmskogo uchenogo X v \u201cMafatix al-ulum\u201d(\u201cKlyuchi nauk\u201d) Moskva: Nauka. 1979) \/\/ Pismenn\u044bye pamyatniki Vostoka). ss.13-19;<\/span><\/div>\n<\/li>\n
        4. \n
          M.N.Boltayev. Imom G\u02bbazzoliyning irfoniy ta\u02bclimoti \/\/ Buxoro universiteti ilmiy axborotlari \u2013 2002. \u2116 2 \u2013 B. 2-7.<\/span><\/div>\n<\/li>\n
        5. \n
          S.N.Grigoryan. Iz istorii filosofii Sredney Azii i Irana VII-XII vv. Moskva: Izd-vo ANSSSR, 1960. \u2013 330 s.<\/span><\/div>\n<\/li>\n
        6. \n
          \u0130mam Gazz\u00e2l\u00ee. Mak\u00e2sidu\u02bbl-Fel\u00e2sife (Felsefenin Temel \u0130lkeleri). tahkik: S\u00fcleyman D\u00fcnya. Trc. Cemaleddin Erdemci. \u0130stanbul: Vadi Yay\u0131nlar\u0131, 2. b., 2002. 312 s.<\/span><\/div>\n<\/li>\n
        7. \n
          R.Isoqjonov. Islom falsafasi. Toshkent: Toshkent islom universiteti, 2012. \u2013 B. 69-86<\/span><\/div>\n<\/li>\n
        8. \n
          G.N.Navro\u02bbzova. G\u02bbazzoliyning falsafaga munosabati. Falsafa va fanlar metodologiyasi muammolari.(To\u02bbplam). Toshkent: Falsafa va huquq instituti, 2011. 1-kitob. \u2013 B. 103-105.<\/span><\/div>\n<\/li>\n
        9. \n
          I.P.Petrushevskiy. Islam v Irane v XII \u2013 XV vekax. (Kurs leksii). L: Izd-vo Leningrad. Un-ta, 1966. \u2013 400 s.<\/span><\/div>\n<\/li>\n
        10. \n
          H.Salomova. G\u02bbazzoliy va mezon \/\/ Sharq yulduzi \u2013 1996. -\u2116 5. \u2013 B. 152-156.<\/span><\/div>\n<\/li>\n
        11. \n
          M.Qodirov. Markaziy Osiyo, Yaqin va O\u02bbrta Sharqning falsafiy tafakkuri (o\u02bbrta asrlar). Toshkent: ToshDSHI nashriyoti, 2010. \u2013 B. 31. 168-176.<\/span><\/div>\n<\/li>\n<\/ol>\n

          \u00a0<\/p>\n

          Firuz MUZAFFAROV,<\/strong><\/span><\/div>\n
          BuxDU falsafa doktori (PhD), dotsent<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

          Imom G\u02bbazzoliy (1058-1111) shaxsiyati ilm-fan taraqqiyoti va rivojida yuksak ahamiyat kasb etadi. U ilmiy faoliyati va hayoti bilan Sharq va G\u02bbarb falsafa ilmiga o\u02bbz hissasini qo\u02bbshib, g\u02bboyaviy-mafkuraviy, siyosiy, madaniy va axloqiy qarashlarning shakllanishiga favqulodda kuchli ta\u02bcsir o\u02bbtkazdi. Mustaqillik yillarida mutafakkirning ilmiy merosini o\u02bbrganishga katta e\u02bctibor qaratila boshlandi. G\u02bbazzoliyning hayoti, ilmiy-ma\u02bcnaviy merosi va tasavvufiy-falsafiy hamda axloqiy …<\/p>\n","protected":false},"author":1,"featured_media":24480,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nIMOM G\u02bbAZZOLIYNING \u201cMAQOSID UL-FALOSIFA\u201d ASARI MUNDARIJASI: MAQSAD VA VAZIFALARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"IMOM G\u02bbAZZOLIYNING \u201cMAQOSID UL-FALOSIFA\u201d ASARI MUNDARIJASI: MAQSAD VA VAZIFALARI\" \/>\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=24482&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"IMOM G\u02bbAZZOLIYNING \u201cMAQOSID UL-FALOSIFA\u201d ASARI MUNDARIJASI: MAQSAD VA VAZIFALARI - 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