{"id":25789,"date":"2022-12-07T11:22:41","date_gmt":"2022-12-07T06:22:41","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=25789"},"modified":"2022-12-07T11:22:41","modified_gmt":"2022-12-07T06:22:41","slug":"sharq-mutafakkirlarining-shaxs-xulq-atvori-haqidagi-qarashlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=25789&lang=oz","title":{"rendered":"SHARQ MUTAFAKKIRLARINING SHAXS XULQ-ATVORI HAQIDAGI QARASHLARI"},"content":{"rendered":"

O\u02bbtmishda ajdodlarimiz insoniyatning psixologik qonuniyatlarini muayyan ilmiy yo\u02bbnalish sifatida o\u02bbrganmagan bo\u02bblsalarda, biroq allomalarning asarlari, qo\u02bblyozmalarida mazkur holatlarning yoritilishi, tahlili kuzatiladi. Biz sharq mutafakkirlarining psixologik qarashlari bilan tanishar ekanmiz, inson va hayvonlar psixik hayotini o\u02bbrganishga bo\u02bblgan intilishi kishilar hayotining har xil tarixiy bosqichlarida ularning qanday nazariy va amaliy bilan taqozo qilganligini ba\u02bczi qonuniyatlar qanday kashf etilganligini bilib olamiz. Ta\u02bckidlash lozimki, allomalarning shaxs ma\u02bcnaviy-ruhiy kamoloti borasidagi qimmatli fikrlari hozirgi kungacha o\u02bbz o\u02bbrni va ahamiyatiga egadir. Jumladan, Abu Nasr Farobiy, Abu Rayhon Beruniy, Abu Ali Ibn Sino, Yusuf Xos Hojib, Jaloliddin Rumiy, Alisher Navoiy, kabi mutafakkirlarning pedagogik-psixologik qarashlari bugungi kunda fan taraqqiyotining metodologik asosi bo\u02bblib xizmat qilmoqda.<\/span><\/p>\n

Xulq-odob haqidagi hadislarda eng ezgu insoniy xislatlar ulug\u02bblanib, gunoh sifatidagi illatlar qoralanadi. Hadislarda insoniy xislatlardan ezgulik, iffat, sabr-qanoat, shukronalik kabi axloqiy xislatlar ulug\u02bblansa, isrofgarchilik, ta\u02bcmagirlik, ochko\u02bbzlik, nafsu-havoga, shahvoniy hissiyotlarga berilish, baxillik, johillik kabi illatlar, yomon xatti-harakatlar \u201cgunoh\u201d sifatida qoralansa, inson farovonligi, jamiyat ravnaqi uchun qilinadigan yaxshi ezgu xatti-harakatlar, faoliyat \u201csavob\u201d tarzida olqishlanadi. Abu Nasr Farobiy inson kamolotga yolg\u02bbiz o\u02bbzi erisha olmaydi. U boshqalar bilan aloqada bo\u02bblish, ularning ko\u02bbmaklashuvi yoki munosabatlariga muhtoj bo\u02bbladi, deb hisoblaydi. Bunga Farobiy ta\u02bclim-tarbiyani to\u02bbg\u02bbri yo\u02bblga qo\u02bbyish orqali erishish mumkin, deydi. Chunki maqsadga muvofiq amalga oshirilgan ta\u02bclim-tarbiya insonni ham aqliy, ham axloqiy jihatdan kamolga yetkazadi, xususan, inson tabiat va jamiyat qonun-qoidalarini to\u02bbg\u02bbri bilib oladi va hayotda to\u02bbg\u02bbri yo\u02bbl tutadi, boshqalar bilan to\u02bbg\u02bbri munosabatda bo\u02bbladi, jamiyat tartib-qoidalariga rioya qiladi.<\/span><\/p>\n

Farobiy nazariy bilimlarni egallashga kirishgan har bir kishi xulq-odobda ham qay darajada pok bo\u02bblishi kerakligini \u201cFalsafani o\u02bbrganishdan oldin nimani bilish kerakligi to\u02bbg\u02bbrisida\u201dgi risolasida shunday ta\u02bcriflaydi: \u201cFalsafani o\u02bbrganishdan avval o\u02bbzingizni hirs-havaslardan shunday tozalashingiz lozimki, sizda maishiy va shahvoniyat kabi noto\u02bbg\u02bbri tuyg\u02bbularga emas, balki kamolotga bo\u02bblgan hirs-havas qolsin.<\/span><\/p>\n

Bunga xulq-axloqni faqat so\u02bbzdagina emas, balki haqiqatda tozalash orqali erishish mumkin. Shundan so\u02bbng xato va adashishdan saqlovchi, haqiqat yo\u02bblini tushunib olishga boshlovchi (notiq-so\u02bbzlovchi, fikrlash ma\u02bcnosida) nafsini, jonini, ruhini tozalash zarur\u201d.<\/span><\/p>\n

Abu Rayhon Beruniy ilmli, ma\u02bclumotli kishi bo\u02bblishning o\u02bbzini odob-axloq va nafosat bilan bog\u02bblaydi. Uning dunyoqarashida axloq masalasi insonning eng asosiy sifatlari sifatida mujassamlashgan. Beruniyning fikricha, aqliy qobiliyatlar odamlarning kundalik ehtiyojlari asosida vujudga kelsa, axloqiy masalalar tarixiy taraqqiyot, odamlarning o\u02bbzaro munosabatlari bilan chambarchas bog\u02bbliq holda paydo bo\u02bbladi va rivojlanib boradi. Beruniy so\u02bbzlari bilan aytganda, inson yerdagi bunyodkor va yaratuvchi kuchdir. Shuningdek, u insonning ijobiy va salbiy tomonlarini birma-bir ta\u02bcrif etadi. Masalan, olim insondagi yaxshilik, rostgo\u02bbylik, oliyjanoblik, muruvvat, mehr-shafqat, do\u02bbstlik va jamoatchilik kabi fazilatlarni ulug\u02bblaydi. Shu fazilatlarni o\u02bbzida mujassamlashtirgan har bir inson har narsaga qodirligini, o\u02bbz eli va yurti uchun beqiyos naf keltirishi mumkinligini alohida ta\u02bckidlaydi, bu hozir ham ta\u02bclim-tarbiya sohasida yetakchi o\u02bbrinni egallaydi. Yolg\u02bbonchilik, yomonlik, raqobatlashish, g\u02bbanimlik, ichqoralik, qo\u02bbpollik, o\u02bbg\u02bbrilik, tuhmatchilik, ikkiyuzlamachilik, o\u02bbziga bino qo\u02bbyish, xushomadgo\u02bbylik, chaqimchilik illat sifatida qoralanadi.<\/span><\/p>\n

Beruniy g\u02bbazab, ta\u02bcma balosidan qutila olmagan kishilarni inson degan pok nomga sazovor emas, deb ta\u02bclim bergan. Yuqorida lazzat va alam kabi tushunchalarning mazmunini bayon etar ekan, alloma alam, ta\u02bcma, o\u02bbch olish singari salbiy tushunchalarni yaxshilik tushunchasiga mutlaqo yot deb hisoblaydi. Beruniy axloqsiz odamlarni qayta tarbiyalash orqali odobli, yaxshi kishilar safiga qo\u02bbshishi, axloqsiz yomon odamlar birinchi navbatda nafsoniy hirs-havasdan o\u02bbzini tozalashi, axloqiy kitoblarda zikr qilingan barcha yaxshiliklarni o\u02bbrganishi hamda yaxshilar bilan yaqin munosabatda bo\u02bblishi, yaxshilarga taqlid qilib yashash orqali odam o\u02bbzini-o\u02bbzi qayta tarbiyalashi mumkinligini isbotlashga uringan. Yaxshi kishilarga ergashish bu faqat bolalargina emas, balki barcha jamiyat a\u02bczolariga ham xos xususiyat ekanligini o\u02bbsha zamonda aytilgan bo\u02bblsada, ular hozirgi zamon pedagogik-psixologiyasining ham asosiy yo\u02bbnalishlaridan biri hisoblanadi.<\/span><\/p>\n

Yaxshi xulqqa intilgan, namunaga taqlid qilgan o\u02bbquvchi eng avvalo o\u02bbz imkoniyatlarini tushuna boradi, jamoadagi o\u02bbrnini to\u02bbg\u02bbri belgilaydi. Inson ongli va tabiatning eng oliy mavjudoti bo\u02bblgani uchun ham namunadan o\u02bbrnak oladi. Irodasizlik o\u02bbzini-o\u02bbzi qo\u02bblga ololmaslik insonga xos xususiyat emas deb ko\u02bbrsatgan edi, Beruniy.<\/span><\/p>\n

Jaloliddin Rumiy ham \u201cMa\u02bcnaviy masnaviy\u201dsida inson xulq-atvoridagi salbiy xususisyatlar borasida o\u02bbz qarashlarini bildiradi. U adovat, badjahillik, hasadgo\u02bbylik, aybjo\u02bbylik, g\u02bbaraz, qahr-g\u02bbazabni qattiq qoralaydi va insonning eng qabih illatlari sifatida tavsiflaydi.<\/span><\/p>\n

Uning ta\u02bckidlashicha, \u201chasad nafsga bog\u02bbliq sifat bo\u02bblib, kishi o\u02bbzidagi nuqsonni va begonaning kamolotini anglab yetgach, kin-adovat va badjahillikdan bedavo ruhiy dardga giriftor bo\u02bbladi. Hasadchi hamisha o\u02bbz qurbonini muayyan sifatdan mahrum bo\u02bblishini orzu qilib yashaydi. Bu dard uni hamisha ta\u02bcqib aylaydi. Hasadchi ranj ichida o\u02bbz o\u02bbtiga qovriladi. Hasad murakkab sifatdir. Uning natijasi xavfli va g\u02bboyatda og\u02bbir. O\u02bbz nuqsonini anglagan kishi avvalo o\u02bbz kamoloti yo\u02bblida harakat qilmog\u02bbi o\u02bbrniga fazilat sohibining mahrumiyatini, xaloqatini istaydi. Xuddi shuning o\u02bbzi nafsning zaifligini, darmondaligini isbotlaydi\u2026 Hasad mashaqqatli dovon. Undan kamdan-kam odamgina o\u02bbta oladi. Alloma \u201cAyb qidirmoq va ta\u02bcna qilmoq insonning eng qabih illatlaridandir\u201d- deydi. Bu ko\u02bbngilsiz hol bir odamning o\u02bbzi nopisand bilgan kishiga nisbatan adovati mahsuli hisoblanadi. Kimki pok insonlar va Xudoning mardlariga ta\u02bcna qilsa o\u02bbz botini yuzidagi pardani olib tashlagan bo\u02bbladi. O\u02bbzining bad niyatini oshkor aylaydi. Badnom va rasvo bo\u02bbladi.<\/span><\/p>\n

Xulosa qilib aytadigan bo\u02bblsak, Jaloliddin Rumiy o\u02bbzining \u201cMa\u02bcnaviy masnaviy\u201dsida insoniyatning agressivlikka moyilligi, agressiv reaksiyalar, agressiv xulq-atvor shakllari xususida qarashlarini bayon etadi.<\/span><\/p>\n

Alisher Navoiy \u201cMahbub ul-qulub\u201d asarida insoniy fazilatlar va ezguliklarni madh etib, targ\u02bbibu-tashviq etish bilan cheklanmay, ayni zamonda odamlardagi yomon, xunuk, insoniylikka xilof xislatlarni, insonlar uchun, jamiyat uchun zararli, sharafli inson sha\u02bcniga yarashiqsiz xulq-atvor va sifatlarni tanqid qiladi. Achchiq so\u02bbzlilik, nodonlik, yomon qiliqlilik, yolg\u02bbonchilik kabi illatlarga berilgan kishilarni qoralaydi. Navoiy ana shu yomon, yaramas xislatlardan, illatlardan odamlarni xoli ko\u02bbrishni istaydi. Karamli, muruvvatli, sadoqatli, yumshoq ko\u02bbngilli, shirinsuhan, muloyim bo\u02bblish kabi bir talay fazilatlarni Navoiy ko\u02bbklarga ko\u02bbtarib madh etadi.<\/span><\/p>\n

\u201cAchchiq tillik\u201d eng yomon xususiyatlardan biri ekanligi haqida Alisher Navoiy shunday yozadi: \u201cAchchiq til zaharli nayzadek sanchiladi. Ko\u02bbngilda til nayzasining jarohati bitmas, unga hech narsa malham bo\u02bbla olmaydi\u201d. Uning bu fikrida verbal agressiya, ya\u02bcni salbiy his-tuyg\u02bbularni og\u02bbzaki tarzda ifodalash shakli o\u02bbz aksini topganligini ko\u02bbrishimiz mumkindir.<\/span><\/p>\n

Navoiy kishilarni ochiq chehrali bo\u02bblishga da\u02bcvat etadi va deydiki, bunday kishilarning \u201cochiq yuzidan xaloyiqqa xursandlik va shirin so\u02bbzidan ulusg\u02bba shodlik yetishadi\u201d. Alisher Navoiy inson xulq-atvoridagi salbiy jihatlarni quyidagicha ifodalaydi:<\/span><\/p>\n

\u201cYaxshilikka mukofotni qo\u02bbpollik, odob bilan qilingan xushmuomala evaziga kekkayish, takabburlig\u02bbdan o\u02bbzgacha munosabatni ko\u02bbrmaymiz. Birovga bir xizmat qilsang, undan o\u02bbn zarb yeyishga tayyor turmoq kerak, kimgaki bir tavoze\u02bc ko\u02bbrsatsang, ming qo\u02bbpollik va dilsiyohlikka xozir bo\u02bblib turmog\u02bbing lozim. Har qanday xizmatkorlik qilib, uning evaziga jabr-jafo ko\u02bbrganing holda, sendan yana xizmat kutadilar. Har qancha vafodorlik ko\u02bbrsatib, ko\u02bbz oldida ranj-mashaqqat tortsang, yana qulluq ta\u02bcma qiladilar. Do\u02bbst sifatida joningni bermasang, joningga dushmanlik qiladilar, ularning ko\u02bbngli uchun nohaq qon to\u02bbkishga rozi bo\u02bblmasang, qoningning to\u02bbqilishiga guvohlik beradilar. Doim istagan ishlarini o\u02bbz vaqtida qilsang-u, ammo bir gal kechiksang, so\u02bbkib haqoratlaydilar\u201d.<\/span><\/p>\n

Alisher Navoiy \u201cMahbub ul-qulub\u201d asarida yaxshi fazilatlar va yomon xislatlar borasida fikr bildirar ekan, axloqsizlik sifatida e\u02bctirof etiluvchi agressiv xulq-atvor xususida ham to\u02bbxtalib o\u02bbtib, bu xulq-atvor shaklini hayotiy misollar orqali tushuntirishga harakat qiladi.<\/span><\/p>\n

Bundan tashqari, Abu Ali Ibn Sino axloqlikning asosini yaxshilik va yomonlik kabi ikki tushuncha bilan ta\u02bcriflaydi. Ibn Sino inson kamolotining muhim axloqiy jihatlarini ham tahlil etadi va har biriga ta\u02bcrif beradi. Masalan, adolatni ruhiy lazzatning bosh mezoni sanaydi. Inson qanoat, jasurlik, donolik bilan adolatga ega bo\u02bbladi, yomon illatlardan o\u02bbzini tiyib, yaxshilikni mustahkamlaydi, haqiqiy ruhiy lazzat oladi, deydi olim. Insondagi ijobiy axloqiy xislatlarga saxiylik, chidamlilik, kamtarlik, sevgi-muhabbat, mo\u02bbtadillik, aqllilik, ehtiyotkorlik, qat\u02bciyatlilik, sadoqat, intilish, uyatchanlik, ijrochilik va boshqalarni kiritadi.<\/span><\/p>\n

Inson hissiy va ma\u02bcnaviy talablarni ajratib olish imkoniyatiga ega ekan, bu imkoniyat asta-syokin inson fe\u02bcl-atvoriga xos xislatga aylana boradi. Ibn Sino insonning shakllanishida uning atrofini o\u02bbrab olgan tashqi muhit, odamlar alohida muhim rol o\u02bbynaydi, ana shu tashqi muhit va odamlar insonning atrof-dunyoni bilishgagina emas, balki uning xulqida yaxshi yoki yomon jihatlarning tarkib topishiga ham ta\u02bcsir etadi. Shuning uchun ham bolalarni tarbiyalashda ehtiyotkor bo\u02bblish kerakligini, bola yomon odatlarga o\u02bbrganmasligi uchun, uni yomon odatlardan, yomon muhitdan uzoqroq saqlash zarurligini uqtiradi. Ibn Sinoning tarbiyalash masalalariga keng o\u02bbrin berilgan. Chunki inson avvalo oilada kamolga yetadi.<\/span><\/p>\n

M.Q.Kubayev,<\/strong><\/span><\/div>\n
O\u02bbzbekiston xalqaro islom akademiyasi<\/strong><\/span><\/div>\n
\u00a0stajyor-tadqiqotchisi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

O\u02bbtmishda ajdodlarimiz insoniyatning psixologik qonuniyatlarini muayyan ilmiy yo\u02bbnalish sifatida o\u02bbrganmagan bo\u02bblsalarda, biroq allomalarning asarlari, qo\u02bblyozmalarida mazkur holatlarning yoritilishi, tahlili kuzatiladi. Biz sharq mutafakkirlarining psixologik qarashlari bilan tanishar ekanmiz, inson va hayvonlar psixik hayotini o\u02bbrganishga bo\u02bblgan intilishi kishilar hayotining har xil tarixiy bosqichlarida ularning qanday nazariy va amaliy bilan taqozo qilganligini ba\u02bczi qonuniyatlar qanday kashf etilganligini …<\/p>\n","protected":false},"author":1,"featured_media":25787,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nSHARQ MUTAFAKKIRLARINING SHAXS XULQ-ATVORI HAQIDAGI QARASHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"SHARQ MUTAFAKKIRLARINING SHAXS XULQ-ATVORI HAQIDAGI 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=25789&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SHARQ MUTAFAKKIRLARINING SHAXS XULQ-ATVORI HAQIDAGI QARASHLARI - 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