{"id":24589,"date":"2022-10-11T09:54:05","date_gmt":"2022-10-11T04:54:05","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=24589"},"modified":"2022-10-11T09:54:05","modified_gmt":"2022-10-11T04:54:05","slug":"b%d0%b5dil-ijodida-inson-mohiyati","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=24589&lang=oz","title":{"rendered":"B\u0415DIL IJODIDA INSON MOHIYATI"},"content":{"rendered":"

Olimlar Bedilni Abulmaani deb atashadi, bu ma\u02bcnolar otasi degani. Bedilning otasi va bobosi asli Samarqand chekkasidan, Shahrisabzning barlos urug\u02bbidan bo\u02bblgan. O\u02bbzbek xonlari va Eron safaviylarining diniy qo\u02bbzg\u02bbolonlari paytida Hindistonga qochib ketgan. Bedil 1644 yilda Hindistonning Azimobod shahri yaqinidagi Patnada harbiy xizmatchi oilasida tavallud topgan. U 1720 yilning 5 dekabrida Dehlida vafot etadi. Sadriddin Ayniy \u201cMirzo\u201d so\u02bbzining Bedil va uning qarindoshlarining nomiga qo\u02bbshib aytilishini uning ajdodlaridan biri buyuk sardor bo\u02bblganining isboti deydi.<\/span><\/p>\n

Bedil Hindiston bo\u02bbylab ko\u02bbp sayohat qilgan, 1685 yildan umrining oxirigacha Dehlida yashagan. Uning ijodidan namunalar faqat fors tilida saqlanib qolgan. Arab, fors, hind va urdu tillarini mukammal bilgani bois sharq adabiyoti, yunon falsafasi, xususan, Arastu falsafasini o\u02bbrgangan.<\/span><\/p>\n

Faylasuf aqlni ilohiy deb, uni yuksaklikka ko\u02bbtaradi, insonni ham aql bilan baholaydi. \u201cImoni beaql chun\u00a0<\/em>\u04b7<\/em>avhar<\/em>i<\/em>\u00a0be o<\/em>y<\/em>ina naqshest mavhum va hayoi bexirad chun obi be chashma sarobe ma\u02bcdum<\/em>\u201d. Ya\u02bcni, aqlsiz imon xuddi oynasiz javharday asossiz, mavhum, aqlsiz hayo xuddi manbai bo\u02bblmagan suv kabi ma\u02bcdum \u2013 yo\u02bbqlikdir (Ibrohim Mo\u02bbminov. Mirzo Bedil, 1964:68.). Mutafakkir, shoir, faylasuf deganda donolar, hikmat yaratuvchilar tushuniladi.<\/span><\/p>\n

Sharq donishmandlarining ta\u02bclimotida donolik va go\u02bbzal axloq insonning baxt-saodati bilan bog\u02bblanadi. Bedil ta\u02bclimoti ham bundan mustasno emas. Masalan, Abu Nasr Forobiy ilm, donolik va aqlni baxtga erishishning asosiy vositasi sifatida talqin etadi. Uningcha, aql va fan yordamida shunday ma\u02bcnaviylik darajasiga ko\u02bbtarilish mumkinki, bu ma\u02bcnaviylik avlodlar o\u02bblimidan keyin ham insoniyat uchun xizmat qiladi (O\u02bbzbekistonda ijtimoiy-falsafiy fikrlar tarixidan, 1995:51).<\/span><\/p>\n

Insonning aqliga, tafakkuriga donishmandlar bergan bunday fikrlarni ko\u02bbplab keltirish mumkin. Bulardan donolikning mag\u02bbzi aql \u2013 tafakkur va ilmdadir, degan xulosa chiqadi. Haqiqatdan ham aql \u2013 donolik, yetuklik, ezgulikning o\u02bbzagi. Agar aql ilm bilan boyitilsa, insonning ma\u02bcnaviyatini yana bir pog\u02bbonaga ko\u02bbtariladi. Buning isbotini biz Bedil ta\u02bclimotida yanada ravshanroq ko\u02bbramiz. Mirzo Bedil ilmni insonning asl gavhari ekanini ta\u02bckidlar ekan, tabiatning yashirin sirlarini inson idrok qilishi uchun odam bilimli bo\u02bblishi, qunt bilan o\u02bbqishi kerakligi haqidagi fikrni ilgari suradi.<\/span><\/p>\n

\u201cRassom qalamsiz hech narsaning suratini chiza olmaganiday, \u2013 deydi Bedil, \u2013 odam ham ilmsiz hech bir narsaning suratini \u2013 haqiqatini bila olmaydi. Ilmsiz bilganlari nuqul jaholatdan iborat bo\u02bbladi. Ilm har yerda tadbirning kafilidir, g\u02bbalaba ta\u02bcsirining dalilidir. Ilm insonni baxtli qiluvchi vositalardan biri. Kishi jaholatga berilsa don po\u02bbchoqqa aylanadi, ilm-ma\u02bcrifat bilan odam po\u02bbchoqni donga aylantira oladi. Kimki, fan sohasida sham yoqar ekan, uning nomi abadiy yashaydi\u201d (Ibrohim Mo\u02bbminov. Mirzo Bedil. 1964:64).<\/span><\/p>\n

Buyuk mutafakkir \u201cIrfon\u201d kitobida ilm \u2013 bu insoniyatning gavharidir, deydi. U insonning kamoloti va fazilati ilm bilan ekanini uqtirib, quyidagilarni yozadi:<\/span><\/p>\n

To fazlu hunarga bezanmay inson,<\/em><\/span><\/div>\n
Biron baxt eshigi ochilmish qachon?<\/em><\/span><\/div>\n
Javhar bilan po\u02bblat bo\u02bblur jo\u02bbn temir,<\/em><\/span><\/div>\n
Ilmsiz o\u02bbz jinsidan chiqmog\u02bbi gumon<\/em>.<\/em>\u00a0(Mirzo Abdulqodir Bedil. Ruboiylar, 1964:44.)<\/em><\/span><\/div>\n

Bedil insonni ilm olishga chaqiradi, ilm orqali baxt-saodatga erishish mumkinligini uqtiradi. Shuningdek, ilmsiz odam o\u02bbzining haqiqiy mohiyatini anglab yetolmasligini ta\u02bckidlab, ilmu hikmatga yuqori baho beradi. Shoir ilm, hikmat haqida yana shunday deydi:<\/span><\/p>\n

Gul az in bog\u02bbi fayz agar bo\u02bbyi,<\/em><\/span><\/p>\n

Damad az xoru xas Arastu<\/em>ye.<\/em>\u00a0(Ibrohim Mo\u02bbminov. Mirza Bedil, 1964:18)<\/em><\/span><\/p>\n

Ya\u02bcni, bu bog\u02bbning (bu olamning) ilm gulini hidlasang fayzlidir, uning har bir tikani va xasidan Arastu singari faylasuf fikrining manbaini, go\u02bbzalligini topish mumkin.<\/span><\/p>\n

Mirzo Bedil donolik, hikmat, ilm-ma\u02bcrifatga murojaat etar ekan, \u201cibrat\u201d tushunchasiga alohida urg\u02bbu beradi. Bedil ko\u02bbz-qulog\u02bbi bo\u02bbla turib yaxshi narsalardan ibrat olmagan kimsalarni uyning eshigiga, tomning teshigiga o\u02bbxshatadi. U o\u02bbzining \u201cChor unsur\u201d kitobida bu haqda shunday deydi (mazmunan): \u201cKulfatda qolgan uyg\u02bboq kishining ko\u02bbzi eshigi yopilgan uyga o\u02bbxshaydi. Bunday odamni yo\u02bbq qilishdan sal g\u02bbaflatda qolgudek bo\u02bblsa, jasadiga o\u02bbt qo\u02bbyish kerak. Bordi-yu, ba\u02bczi donishmandlar o\u02bbzlari guvoh bo\u02bblib ko\u02bbrgan, bilganlarini sir tutsalar, ularning tuprog\u02bbini yelga berish ma\u02bcquldir. Hayot hushyorlikdan iborat bo\u02bblib uni aziz umrning xizmatiga bo\u02bbysundirish kerak. Uyqu o\u02bblim demakdir, u olamdan o\u02bbtgan kishilar<\/em>ning<\/em>\u00a0yo\u02bbldoshidir. Tiriklar harakati zamirida har xil tusdagi ranglar yashiringan. Ana shu tufayli ko\u02bbngling istagan suratlarni Behzod muyqalamidek xayolda naqsh etishing mumkin. Maqsad shu narsalarga ibrat ko\u02bbzi bilan boqishni unutma, fursat senga nasib bo\u02bblgan ekan, olamni, uning ezguliklarini tomosha qilib, ulardan lazzatlan<\/em>\u201d<\/em>\u00a0(Mirzo Abdulqodir Bedil. Chor unsur. 127).<\/span><\/p>\n

Hayotdan olmasa ibrat u ko\u02bbz ko\u02bbr,<\/em><\/span><\/div>\n
Asalda bo\u02bblmasa shirinlik u sho\u02bbr.<\/em><\/span><\/div>\n
O\u02bbzgarib turmagan libos ka<\/em>f<\/em>andir,<\/em><\/span><\/div>\n
O\u02bbzgarish bo\u02bblmagan xona qaro go\u02bbr<\/em>.<\/em>\u00a0(<\/em>Mirzo Abdulqodir Bedil. Ruboiylar.1974:24)<\/span><\/div>\n

Ko\u02bbrinib turibdiki, inson bilimining yana bir pog\u02bbonaga ko\u02bbtarilishida ibrat tushunchasi ham muhim ahamiyatga ega. Alloma bu tushuncha orqali dunyoning o\u02bbzgarishi, ilmlarning takomil topishi g\u02bboyasini ilgari surgan.<\/span><\/p>\n

Mirzo Bedil inson va uning mohiyati masalasida ham tasavvuf ta\u02bclimotidan unumli foydalangan. Biz Bedil falsafasini ko\u02bbproq Farididdin Attorning qarashlari bilan qiyoslar ekanmiz, bu hol inson masalasida ham ko\u02bbzga tashlanadi. Attorning \u201cJavhar uz-zot\u201d asarida avvalo butun ruhiy va moddiy olamning yagonaligi, ya\u02bcni vahdat olami va mutlaq Xoliqiyat qudrati ta\u02bcriflanadi. So\u02bbngra shu vahdat olami ichra kishining o\u02bbrni, inson xilqatining mohiyati tushuntirilib, o\u02bbzni va Xoliqni tanish yo\u02bbllari, iztirob azobi, ya\u02bcni ruhning poklanib o\u02bbz-o\u02bbzini anglashi, vujud, dunyo, nafs bilan kurashi, tajridu tafrid bosqichini bosib Haqqa qo\u02bbshilishi \u2013 tavhid asrori batafsil tushuntiriladi (Farididdin Attor. Ilohiynoma. 1994:73).<\/span><\/p>\n

Bedil insonning koinot mavjudotlari orasida eng yuksak maqomda yaratilganini ta\u02bckidlar ekan, kishilarning irqi, jamiyatdagi mavqeidan qat\u02bciy nazar shu sharafli nomga munosib ko\u02bbrishni istaydi.<\/span><\/p>\n

Bedilning nazarida inson mo\u02bbjizakor, ayni chog\u02bbda fitnalar manbaidir. Shuning uchun u odamdagi bu ikki xil tabiatni hisobga olish kerakligiga e\u02bctibor qaratadi. Bedil insonning ulug\u02bbvorligini, aqliy layoqatini, ko\u02bbp narsalarni bajarishga qodir bir qutlug\u02bb zot ekanini, nutqi, ongi, aql-idroki bilan o\u02bbzga maxluqotlardan farq qilishini ko\u02bbrsatish bilan birga nomukammal, mol-mulkka chanqoq, o\u02bbjar insondan yaramas ishlar sodir bo\u02bblishini ham ta\u02bckidlab o\u02bbtadi. Ya\u02bcni shoir insondagi oliyjanob axloqiy-ruhiy xislatlar bilan birga salbiy illatlar ham mavjudligini yoritishga harakat qiladi.<\/span><\/p>\n

Bedil o\u02bbzining \u201cIrfon\u201d, \u201cChor unsur\u201d asarida inson borlig\u02bbini tushuntirishda \u201cbahri mutlaq\u201d (komillik dengizi) tushunchasini kiritgan. U \u201cMutlaq bahr\u201d deb ilohiy kuchga asoslangan mutlaq borliqni aytadi. Odamzod ana shu mutlaq borliqdan kuch va iroda bilan vujudga kelgan:<\/span><\/p>\n

Bahri mutlaq issiq mavj urdi shunday,<\/em><\/span><\/p>\n

Bo\u02bbldik o\u02bbzimizdan a\u02bcloga muhtoj.<\/em>(Mirzo Abdulqodir Bedil, 1974:42)<\/span><\/p>\n

Faylasuf insonda butun olamning xususiyati va mohiyatini ko\u02bbradi. Ya\u02bcni, odam shunchalik sharafliki, Alloh bor mavjudotni inson uchun yaratib, malaklarni unga sajda qildirdi. Barcha hikmat va ilmlarni uning qalbiga jo etdi. Bedil uni shunday tariflaydi:<\/span><\/p>\n

Kavnu makon gulest ba dom<\/em>o<\/em>ni himmatat,<\/em><\/span><\/div>\n
Xudro agar i<\/em>h<\/em>ota kuni, charxi digar<\/em>\u04e3<\/em>.<\/em><\/span><\/div>\n
Olam\u00a0<\/em>h<\/em>ama musaxxari amri zamiri tust<\/em><\/span><\/div>\n
Ey bexabar, tu az ch<\/em>\u04e3<\/em>\u00a0xabar<\/em>h<\/em>o musaxxar<\/em>\u04e3.<\/em>\u00a0(Shavkat Shukurov. Mirzo Bedilning poetik merosi. 1979:71)<\/span><\/div>\n

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

Sening himmat va g\u02bbayrating tufayli olam gulzor bo\u02bbldi,<\/em><\/span><\/div>\n
Agar o\u02bbzingni eplay olsang, o\u02bbzgacha olam bo\u02bblursan.<\/em><\/span><\/div>\n
Barcha olam sening amringga tobe bo\u02bblmishdir.<\/em><\/span><\/div>\n
Ey xabarsiz, nechun sen xomxayollar ketidan quvib yuribsan?!<\/em><\/span><\/div>\n

Bedil falsafasidagi yuqorida ta\u02bckidlangan g\u02bboyalarni biz yana Farididdin Attorning qarashlari bilan qiyoslaymiz: \u201cAgarchi oqibat sening joying tuproq ostidadir, lekin pok joning tuproqdan pokdir (ruhing muqaddasdir). Sening gavharing \u2013 ruhing farishtalarning sajdagohi ekanini unutma. Boshingda xalifalik toji bor, xalifa farzandisan, ya\u02bcni Allohning yerdagi o\u02bbrinbosarisan. Jannatdan tushgansan, o\u02bbsha gulshan \u2013 jannat sari intilgin\u201d (Farididdin Attor. Ilohiynoma, 1994:10).<\/span><\/p>\n

Jabroil parvozi oshyoningda (<\/em>Sharq tafakkuri xazinasidan. 1986:97)<\/em>.<\/em><\/span><\/p>\n

Bedilga ko\u02bbra, inson o\u02bbzining shunday ulug\u02bb kuch ekanini bilmagani uchun ojiz qoladi va butun balolar uning boshiga yog\u02bbilishi, xatolarning manbaiga aylanishini ta\u02bckidlaydi. Bedil insonning o\u02bbz kuchidan xabarsizligi xatolarning manbaiga aylanib qolishining sababi sifatida taqlid tushunchasiga e\u02bctibor qaratadi.<\/span><\/p>\n

Inson mohiyatini tahlil qilishdagi ikkinchi muhim jihat Bedil talqiniga ko\u02bbra, taqliddir. Bedil bir joyda taqlid haqida fikr bildirib:\u00a0\u201cEy Bedil, tushunish bozorini axtarib ne topding, toshi vijdondan og\u02bbir keladigan bir tarozi topdingmi? Shuning uchun ham o\u02bbz qudratini bilmay, taqlid bilan yashamoq bir zindondirki, chindan yashamoq istaganlar bu zax, qorong\u02bbu zindonni buzib qutulmog\u02bbi lozimdir, (<\/em>Hamidulla Boltaboyev. Fitrat \u2013 Bedilshunos. 2005:47)\u00a0<\/em>deydi. Bedil nuqtai nazaricha qorong\u02bbu, zax zindon deganda taqlid tushuniladi. Bedilning nazarida, inson o\u02bbzining ulug\u02bb bir zot ekanini bilmaganidan ojizlikka tan beradi.<\/span><\/p>\n

Bedil insonlarning ongsiz, ko\u02bbr-ko\u02bbrona bir-biriga ergashishini, rasm-rusumlarga, butparastlarga bo\u02bbysunishini, uning buyuk ishlar qilishiga to\u02bbsiq ekanini tushuntirishga intiladi. U odamlarning asl kuch-qudratini taqliddan qochib, ilm-ma\u02bcrifatga intilishida ko\u02bbradi.<\/span><\/p>\n

Bedil insonda eng ulug\u02bb, eng yuqori aql \u2013 tafakkur, qalb kuchi borligini ko\u02bbrsatadi. Bedilning anglashicha, taqlidni insonlarning tabiatida paydo qilgan sabablardan yana biri dinni noto\u02bbg\u02bbri tushunishdir. Shuning uchun mutafakkir inson mohiyatini tahlil etishda uning uchinchi muhim jihati sifatida dinning mohiyatini tushunmaslik, diniy qarashning noto\u02bbg\u02bbri talqinida deb bilgan (Hamidulla Boltaboyev. Fitrat \u2013 Bedilshunos. 2005:48).<\/span><\/p>\n

Bedil Allohning kalomini quruq targ\u02bbib qilishga va rasmiy shaklda ishlatishga qarshi turadi. Uningcha, dinning asl mohiyatini tushuntirish kerak, ya\u02bcni insonlarni do\u02bbzax bilan qo\u02bbrqitish va jannat bilan rag\u02bbbatlantirish orqali xudojo\u02bby qilishga urinish bora-bora Alloh so\u02bbzlarini aqlga sig\u02bbmas afsonaga, rivoyatga aylantirib, odamlar shu afsonalarning og\u02bbushida afsunlanib, asl mohiyatni anglay olmaydigan bo\u02bblib qoladi. Bedil bir baytida masjiddagi imom va shayxlarning ma\u02bcruza va xutbalariga qarata, shunday ishora qiladi:<\/span><\/p>\n

To\u00a0<\/em>\u04b7<\/em>u<\/em>n<\/em>b<\/em>i<\/em>shi tori nafas afsonatiroz ast,<\/em><\/span><\/p>\n

Bedil,<\/em>\u00a0ba kamandi ragi xob ast dili mo.<\/em><\/span><\/p>\n

Mazmuni:\u00a0Nafas tori qimirlab, aytarkan afsona, Bedil, jon tomiriga asirdir dilimiz.<\/em>\u00a0Bu yerdagi \u201cragi xob\u201d (lug\u02bbaviy ma\u02bcnosi lug\u02bbatda \u201csonnaya arteriya\u201d \u2013 jon tomiri) uqalansa yoki unga qattiq tegilsa inson behushlik holatiga tushadi (Ismoil Bekjon. Navoiydan ulgu olgan Bedil, 2007:4).<\/span><\/p>\n

Shomi hajrim sharhi elni bexud etsa ne ajab,<\/em><\/span><\/p>\n

Uyqu keltirmakdurur xosiyati afsonaning.<\/em><\/span><\/p>\n

Baytning falsafiy-ijtimoiy ma\u02bcnosi quyidagicha: To tirik ekanmiz, atrofimizdagi tabiat va biz hayot kechirayotgan jamiyat har xil hodisa-voqealarni yuzaga chiqarib turarkan, shularga alahsib, ularni aqlga sig\u02bbdira olmay boshimiz karaxtligicha turaveramiz.<\/span><\/p>\n

Baytning ikkinchi ma\u02bcnosi bu yolg\u02bbonchi dunyoda hech bir narsaga tayanib, ishonib bo\u02bblmaydi, chunki hayot ham, go\u02bbzallik ham, yeyish-ichish ham barchasi bu dunyoda vaqtincha. Asl makonimizga ketgunimizcha ular bizni aldab turish uchun yaratilgan.<\/span><\/p>\n

Bedilning hikoyasiga ko\u02bbra, Bixar tomonda (shoir tug\u02bbilib o\u02bbsgan muzofotda) o\u02bbziga to\u02bbq bir badavlat savdogar yashardi. Uning Rajivanti ismli yetti yashar qizi bo\u02bblib hindlarning urf-odatiga binoan uni bir o\u02bbg\u02bbil bolaga unashtirib qo\u02bbyadi. Ammo kutilmagan hodisa yuz berib yigit halok bo\u02bbladi. Bu mudhish xabarni qizning urug\u02bb-aymog\u02bbiga bildirmasdan, Rajivantiga yetkazishadi. Kuyovni dafn qilish marosimi uyushtirilgan bir vaqtda Rajivanti tokchadagi shamni olib o\u02bbziga o\u02bbt qo\u02bbyadi. Hamma o\u02bbtni o\u02bbchirish va qizni saqlab qolish payida bo\u02bbladi. Biroq fursat qo\u02bbldan ketgan Rajivanti brahmanlarning urf-odatiga ko\u02bbra satti (qurbon) qilingandi.<\/span><\/p>\n

Bedil satti qilinadigan ayollarning qismatiga achinuvchi va bu odatning ashaddiy dushmani, taqlidchilikka qarshi kurashuvchi bir mutafakkir sifatida fikr yuritadi.<\/span><\/p>\n

Insonning taqdiriga befarq bo\u02bblmagan shoir ko\u02bbngil so\u02bbzini zikr etishni o\u02bbz burchi deb biladi. Chunki inson bu \u2013 ko\u02bbngil. Iloh nuri ko\u02bbngilda aks etadi. Bedil o\u02bbz navbatida ko\u02bbngilning sir-asrorini anglab yetmaganlarga qarata shunday deydi:<\/span><\/p>\n

Yor quchoqda bo\u02bblsa hamki, kimdir u, bilmaymiz hech,<\/em><\/span><\/p>\n

Oynadek oydin agarchi, bag\u02bbrimiz \u2013 bo\u02bbstonimiz<\/em>.<\/em>\u00a0(Matnazar Abdulhakim. Tabarruk tashrif. 1991:28)<\/span><\/p>\n

Bedil insonlarning qalbida Haqni izlar ekan, tavofni ham o\u02bbshandan boshlash kerak deydi: \u201cKa\u02bcba zavqi bilan Majnunlar kulbasini tavof etmoqni tark qilma. Qayerda va qayerni ziyorat qilsang-da, ko\u02bbngil suhbati jo\u02bbsh uraveradi\u201d (Mirzo Abdulqodir Bedil. G\u02bbazal va qasidalar, hijriy 1333:3).<\/span><\/p>\n

Bu borada Malono Rumiyning mashhur baytlaridan keltiramiz:<\/span><\/p>\n

\u0647\u0645 \u0645\u0633\u062c\u062f \u0648 \u0647\u0645 \u06a9\u0639\u0628\u0647 \u0648 \u0647\u0645 \u0642\u0628\u0644\u0647 \u0628\u0647\u0627\u0646\u0647 \u0627\u0633\u062a<\/span><\/strong><\/div>\n
\u062f\u0642\u062a \u0628\u06a9\u0646\u06cc \u0646\u0648\u0631 \u062e\u062f\u0627 \u062f\u0627\u062e\u0644 \u062e\u0627\u0646\u0647 \u0627\u0633\u062a<\/span><\/strong><\/div>\n
Masjidu, ka\u02bcbayu qibla bir bahonadir<\/span><\/div>\n
Diqqat qiling Xudo nuri uy ichindadir<\/span><\/div>\n
\u062f\u0631 \u0645\u0633\u062c\u062f \u0648 \u062f\u0631 \u06a9\u0639\u0628\u0647 \u0628\u0647 \u062f\u0646\u0628\u0627\u0644 \u0686\u0647 \u0647\u0633\u062a\u06cc\u061f<\/span><\/strong><\/div>\n
\u0627\u0648\u0644 \u062a\u0648 \u0628\u0628\u06cc\u0646 \u0642\u0644\u0628 \u06a9\u0633\u06cc \u0631\u0627 \u0646\u0634\u06a9\u0633\u062a\u06cc\u061f<\/span><\/strong><\/div>\n
Masjidu Ka\u02bcbada nimani izlaysan sen?<\/span><\/div>\n
Avval ko\u02bbr, biron qalbni sindirma sen?<\/span><\/div>\n
\u0627\u06cc\u0646\u06af\u0648\u0646\u0647 \u0686\u0631\u0627 \u062f\u0631 \u067e\u06cc \u0627\u062b\u0628\u0627\u062a \u062e\u062f\u0627\u06cc\u06cc\u0645\u061f<\/span><\/strong><\/div>\n
\u0647\u0645\u0633\u0627\u06cc\u0647 \u06cc \u0645\u0627 \u06af\u0634\u0646\u0647 \u0648 \u0645\u0627 \u0633\u06cc\u0631 \u0628\u062e\u0648\u0627\u0628\u06cc\u0645<\/span><\/strong><\/div>\n
Muncha Xudoni isboti ketidamiz?<\/span><\/div>\n
Qo\u02bbshni och holdayu biz to\u02bbq yotamiz<\/span><\/div>\n
\u062f\u0631 \u062e\u0644\u0642\u062a \u0645\u0627 \u0631\u0627\u0632 \u0648 \u0645\u0639\u0645\u0627\u06cc \u062e\u062f\u0627 \u0686\u06cc\u0633\u062a\u061f<\/strong><\/span><\/div>\n
\u0627\u0646\u0633\u0627\u0646 \u062e\u0648\u062f\u0634 \u0622\u06cc\u06cc\u0646\u0647 \u06cc\u06a9 \u06a9\u0639\u0628\u0647 \u0645\u06af\u0631 \u0646\u06cc\u0633\u062a\u061f<\/strong><\/span><\/div>\n
Bizning vujudda Xudoning siri nimada?<\/span><\/div>\n
Inson o\u02bbzi Ka\u02bcbaning oynasi emasmi shunda?<\/span><\/div>\n
\u0628\u0631\u062e\u06cc\u0632 \u0648 \u06a9\u0645\u06cc \u06a9\u0639\u0628\u0647 \u06cc \u0622\u0645\u0627\u0644 \u062e\u0648\u062f\u062a \u0628\u0627\u0634<\/strong><\/span><\/div>\n
\u0686\u0646\u06af\u06cc \u0628\u0647 \u0646\u0642\u0627\u0628\u062a \u0628\u0632\u0646 \u0648 \u0645\u0627\u0644 \u062e\u0648\u062f\u062a \u0628\u0627\u0634<\/strong><\/span><\/div>\n
Turgin bir oz o\u02bbz Ka\u02bcbangni amoli bo\u02bbl!<\/span><\/div>\n
Niqobingni yechginda, o\u02bbzingniki bo\u02bbl!<\/span><\/div>\n
\u062a\u0635\u0648\u06cc\u0631 \u062e\u062f\u0627 \u067e\u0634\u062a \u0647\u0645\u06cc\u0646 \u06a9\u0647\u0646\u0647 \u0646\u0642\u0627\u0628 \u0627\u0633\u062a<\/strong><\/span><\/div>\n
\u062a\u0635\u0648\u06cc\u0631 \u062e\u062f\u0627 \u0648\u0627\u0636\u062d \u0648 \u0686\u0634\u0645\u0627\u0646 \u062a\u0648 \u062e\u0648\u0627\u0628 \u0627\u0633\u062a<\/strong><\/span><\/div>\n
Xudo tasviri shu eski niqob ortidadir<\/span><\/div>\n
Xudo tasviri aniq, ko\u02bbzlaring uyqudadir<\/span><\/div>\n
\u0634\u0627\u06cc\u062f \u06a9\u0647 \u0628\u062a\u06cc \u062f\u0631 \u0648\u0633\u0637 \u0630\u0647\u0646 \u0645\u0646 \u0648 \u062a\u0648\u0633\u062a<\/strong><\/span><\/div>\n
\u0628\u0627\u06cc\u062f \u0628\u062a \u062e\u0648\u062f \u060c \u0628\u0627 \u0646\u0645 \u0628\u0627\u0631\u0627\u0646 \u062e\u062f\u0627 \u0634\u0633\u062a<\/strong><\/span><\/div>\n
Balkim senu men zehnimiz o\u02bbrtasida bir but<\/span><\/div>\n
Yuvmoq kerak Xudoni namli yomg\u02bbirida bu but<\/span><\/div>\n
\u06af\u0648\u06cc\u06cc \u06a9\u0647 \u062e\u062f\u0627 \u062f\u0631 \u0628\u062f\u0646 \u0648 \u062f\u0631 \u062a\u0646\u0645\u0627\u0646 \u0647\u0633\u062a<\/strong><\/span><\/div>\n
\u0646\u0632\u062f\u06cc\u06a9\u062a\u0631 \u0627\u0632 \u062e\u0648\u0646 \u0648 \u0631\u06af \u06af\u0631\u062f\u0646\u0645\u0627\u0646 \u0647\u0633\u062a..<\/strong><\/span><\/div>\n
Xudo bizning tanu vujudimizda mavjud<\/span><\/div>\n
Jon tomirimizdan ham yaqinroqda mavjud<\/span><\/div>\n

Bedil ham Rumiyga o\u02bbxshab, insonning mohiyatida soflik, muhabbat, Allohga intilish g\u02bboyasini ilgari surgan mutafakkirdir. Uning fikricha Xudo \u2013 nur manbai, ammo unga olib boradigan nur ham insonning botiniy nuridir, deydi.<\/span><\/p>\n

Muddao dil bud agar nayrangi imkon rextand,<\/em><\/span><\/div>\n
Bahri in yak qatra xun sad rangu t<\/em>o\u02bb<\/em>fon rextand.<\/em><\/span><\/div>\n

Ma\u02bcnosi:\u00a0Imkon olami moddiy olamni xilma<\/em>\u2013<\/em>xil sur\u02bcat va harakatda yaratgan ekan, maqsad ko\u02bbngil edi. Shu bir qatra qon uchun ming rangu to\u02bbfon yaratdi (<\/em>Najmiddin Komilov. Tasavvuf, 1996. \u2013 B.128).<\/span><\/p>\n

Inson \u2013 ilohiy xilqat. U shunga yarasha umr o\u02bbtkazishi lozim, ya\u02bcni ezgulik ishlari bilan shug\u02bbullanib, dunyo tashvishlaridan ozod bo\u02bblib, har xil rasm-rusumlar, behuda zohiriy timsollar quliga aylanmaslik kerak. Shunda u e\u02bctiqod, mazhab va dinlarning mohiyati bir ekanini anglaydi.<\/span><\/p>\n

Mutafakkir insonlarga munosabatda ularni baholashda mazhab, millat, din kabilarga qarab ajratishni qoralaydi. Hammani insonlarni sevishga chaqiradi.<\/span><\/p>\n

Yuz shukurki, turli dinu<\/em>,<\/em>\u00a0turlicha millat<\/em><\/span><\/div>\n
Odamlari uchraganda ko\u02bbrsatdim hurmat.<\/em><\/span><\/div>\n
Soya kabi har tarafga bo\u02bblsam-da<\/em>,<\/em>\u00a0ravon,<\/em><\/span><\/div>\n
Yo\u02bbl ozig\u02bbim kishilarga bo\u02bbldi muhabbat<\/em>.<\/em>\u00a0(Mirzo Abduldqodir Bedil. Ruboiylar. 1974:80)<\/span><\/div>\n

Bedil ilgari surgan ta\u02bclimotda insoniylik darajasi ruhning taraqqiyot darajasi bilan belgilanar ekan, ruhiy-ma\u02bcnaviy yuksaklik zulmu shafqatsizlik, nodonlik ustidan g\u02bbalaba qilishi muqarrar.<\/span><\/p>\n

Bedilning mo\u02bbjaz hikoyasidagi bu hikmatli so\u02bbzlar va pand-nasihatlar bugungi kunimizda ham tarbiyaviy ahamiyatga ega dolzarb masalalarning yechimida qo\u02bbl kelishi hech shubhasizdir.<\/span><\/p>\n

Adabiyotlar:<\/strong><\/span><\/div>\n
    \n
  1. \n
    Boltaboyev Hamidulla. Fitrat \u2013 bedilshunos. \/ \u201cBedil va o\u02bbzbek ma\u02bcnaviyati\u201d mavzuidagi xalqaro anjuman materiallari. \u2013 T.: \u201cMovarounnahr\u201d, Tehron: \u201cAl-Hudo\u201d xalqaro nashriyoti, 2005. \u2013 B.34-53.<\/span><\/div>\n<\/li>\n
  2. \n
    N.Komilov. Tasavvuf. \u2013 T.: \u201cYozuvchi\u201d, 1996. \u2013 270 b.<\/span><\/div>\n<\/li>\n
  3. \n
    N.Komilov. Tasavvuf. 2-kitob. \u2013 T.: \u201cAdabiyot va san\u02bcat\u201d, \u201cO\u02bbzbekiston\u201d, 1999. \u2013 207 b.<\/span><\/div>\n<\/li>\n
  4. \n
    Ismoil Bekjon. Navoiydan ulgu olgan Bedil. \/\/ \u201cO\u02bbzbekiston adabiyoti va san\u02bcati\u201d, 2007. \u2116 27. \u2013 B.4.<\/span><\/div>\n<\/li>\n
  5. \n
    Matnazar Abdulhakim. Takallum. \/ Bedil ruboiylari tarjimasi. \u2013 Nukus: Qoraqalpog\u02bbiston, 1995. \u2013 B. 62.<\/span><\/div>\n<\/li>\n
  6. \n
    Matnazar Abdulhakim. Tabarruk tashrif \/ Bedil ruboiylarining tarjimasi. \u2013 Urganch: Xorazm, 1991. \u2013 39 b.<\/span><\/div>\n<\/li>\n
  7. \n
    Mirzo Abdulqodir Bedil. Ruboiylar. \/ Fors-tojik tilidan Sh.Shomuxamedov tarjimasi. \u2013 T.: \u201cAdabiyot va san\u02bcat\u201d, 1974. \u2013 106 b.<\/span><\/div>\n<\/li>\n
  8. \n
    Mirzo Abdulkodir Bedil. G\u02bbazal va qasidalar. \u2013 Hijriy 1333. \u2013 118 b.<\/span><\/div>\n<\/li>\n
  9. \n
    Mirzo Abdulqodir Bedil. Shavqingni yod etib. \u2013 T.: Nashriyot matbaa ijodiy uyi, 2005. \u2013 144 b.<\/span><\/div>\n<\/li>\n
  10. \n
    Mirzo Abdulqodir Bedil. Chor unsur. 127<\/span><\/div>\n<\/li>\n
  11. \n
    I.Mo\u02bbminov. Mirza Bedil. \u2013 T.: \u201cFan\u201d, 1964. \u2013 76 b.<\/span><\/div>\n<\/li>\n
  12. \n
    Sh.Shukurov. Mirza Bedilning poetik merosi. \u2013 T.: \u201cFan\u201d, 1979. \u2013 132 b.<\/span><\/div>\n<\/li>\n
  13. \n
    Farididdin Attor. Ilohiynoma \/ Fors tilidan N.Komilov tarjimasi. \u2013 T.: \u201cYozuvchi\u201d, 1994. \u2013 94 b.<\/span><\/div>\n<\/li>\n
  14. \n
  15. \n
  16. \n
    https:\/\/kh-davron.uz\/kutubxona\/jahon\/jafar-muhammad-abulmaoniy-manaviyati-bedil-hayoti-va-falsafiy-qarashlariga-chizgilar.html<\/a><\/span><\/div>\n<\/li>\n<\/ol>\n
    Nargiza SHOALIYEVA,<\/strong><\/span><\/div>\n
    O\u02bbzbekiston xalqaro islom akademiyasi katta o\u02bbqituvchisi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Olimlar Bedilni Abulmaani deb atashadi, bu ma\u02bcnolar otasi degani. Bedilning otasi va bobosi asli Samarqand chekkasidan, Shahrisabzning barlos urug\u02bbidan bo\u02bblgan. O\u02bbzbek xonlari va Eron safaviylarining diniy qo\u02bbzg\u02bbolonlari paytida Hindistonga qochib ketgan. Bedil 1644 yilda Hindistonning Azimobod shahri yaqinidagi Patnada harbiy xizmatchi oilasida tavallud topgan. U 1720 yilning 5 dekabrida Dehlida vafot etadi. Sadriddin Ayniy \u201cMirzo\u201d …<\/p>\n","protected":false},"author":1,"featured_media":24587,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nB\u0415DIL IJODIDA INSON MOHIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"B\u0415DIL IJODIDA INSON MOHIYATI\" \/>\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=24589&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"B\u0415DIL IJODIDA INSON MOHIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"B\u0415DIL IJODIDA INSON MOHIYATI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=24589&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=\"2022-10-11T04:54:05+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/10\/bukhari_buxoriy2022_146.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=24589&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=24589&lang=oz\",\"name\":\"B\u0415DIL IJODIDA INSON MOHIYATI - 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