{"id":25973,"date":"2022-12-23T08:31:50","date_gmt":"2022-12-23T03:31:50","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=25973"},"modified":"2022-12-22T14:32:02","modified_gmt":"2022-12-22T09:32:02","slug":"mutaassiblik-ta%ca%bcrifi-va-uning-qo%ca%bbllanilishi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=25973&lang=oz","title":{"rendered":"MUTAASSIBLIK TA\u02bcRIFI VA UNING QO\u02bbLLANILISHI"},"content":{"rendered":"

So\u02bbngi yillarda sodir bo\u02bblayotgan din bilan bog\u02bbliq bo\u02bblgan voqealar soha mutaxassislarini mutaassiblik, radikalizm va aqidaparastlik kabi zamonaviy dunyo tartibini izdan chiqarishi bilan ajralib turadigan diniy-ijtimoiy hodisalar ustida izlanishlar olib borishga majbur qilmoqda.<\/span><\/p>\n

Mutaassiblik hodisasi turli shakllarda jamiyat hayotining barcha jabhalarida namoyon bo\u02bblib kelganligi sababli har doim faylasuflar, diniy mutafakkirlar, sotsiologlar, siyosatchilar va madaniyat arboblari orasida qiziqish uyg\u02bbotib kelgan.<\/span><\/p>\n

Xususan, diniy mutaassiblik tarixan fanatizmning bir shakli sifatida uning boshqa turlari orasida alohida o\u02bbrin tutadi. U potensial jihatdan har qanday dinlar atrofida mavjud bo\u02bblib, muayyan tarixiy sharoitlarda rivojlanishi hamda turli diniy va siyosiy guruhlarning o\u02bbz maqsadlariga erishish vositasi sifatida foydalanishi mumkin.<\/span><\/p>\n

Din ijtimoiy va individual xatti-harakatlarning eng muhim ma\u02bcnaviy regulyatorlaridan biri hisoblanadi. Diniy sohadagi eng kichik o\u02bbzgarishlar ham mutaassib odamlarning fikrlari, his-tuyg\u02bbulari va harakatlariga katta ta\u02bcsir ko\u02bbrsatadi.<\/span><\/p>\n

Sharqda insonlarning mutaassibona xatti-harakatlari mutaassiblik deb aytilgan bo\u02bblsa, G\u02bbarbda bu hodisaga fanatizm termini qo\u02bbllanib kelingan.<\/span><\/p>\n

Mutaassiblik \u2013 (arabcha \u2013 \u0627\u0644\u062a\u0639\u0635\u0628) \u2013 ma\u02bclum bir mafkura va qarashlarga, ayniqsa, diniy-falsafiy, milliy va siyosiy sohalarda haddan ziyod, ko\u02bbr-ko\u02bbrona va hissiyotlarga berilib ergashish va ularga amal qilish, qandaydir tushunchalar, e\u02bctiqod yoki dunyoqarashga ko\u02bbr-ko\u02bbrona sodiqlik sifatida ta\u02bcriflangan[1]<\/a>.<\/span><\/p>\n

Fanatizm va fanat atamalari lotincha\u00a0fanatice\u00a0<\/em>(jahl, g\u02bbazab bilan) va yoki\u00a0fanaticus\u00a0<\/em>(g\u02bbayratli, hayajonli; g\u02bbazablangan, aqidaparast, g\u02bbazabli) sifatdoshlaridan kelib chiqqan bo\u02bblib,\u00a0fanum<\/em>\u00a0(xudoga bag\u02bbishlangan joy, muqaddas joy, ibodatxona) sifat otiga asoslanadi[2]<\/a>.<\/span><\/p>\n

Fanum<\/em>\u00a0va\u00a0fanaticus<\/em>\u00a0ismi sifatlari birlashtirganda, mutaassib atamasi, hayajonli, ilhomlangan, quvnoq yoki jazavali va ibodatxonasiga sig\u02bbinuvchi kabi ma\u02bcnolar kelib chiqadi[3]<\/a>.<\/span><\/p>\n

\u201cFuqarolik jamiyati va mutaassiblik: qo\u02bbshilgan tarix\u00a0(Civil Society and Fanaticism: Conjoined Histories)<\/em>\u201d nomli kitob muallifi Dominik Kolasning mazkur asarida mutaassiblik atamasining tarixiy nuqtai nazardan qo\u02bbllanilishi haqida umumiy ma\u02bclumot bergan.<\/span><\/p>\n

Jumladan, kitobda Sitseron (miloddan avvalgi 106\\43) va Yuvenal (60\\140)\u00a0f\u00ffn\u00ffticus<\/em>dan g\u02bbazabning sinonimi sifatida foydalangani ko\u02bbrsatilgan. XVII asrga kelib kelib mazkur termin Angliyada diniy xurofot, mutaassib va ishtiyoqli atamalari bilan din hamda siyosatda haddan tashqari tanqidiy ishtiyoq yoki g\u02bbayrat ma\u02bcnosida qo\u02bbllana boshlangan[4]<\/a>.<\/span><\/p>\n

Xristian cherkovi ruhoniylari esa mazkur terminni XIX asrdan diniy ibodat va marosimlarni bajarish bilan chegaralanmagan taqvodor dindorlarga nisbatan asriy an\u02bcanalardan yuz o\u02bbgirgan dinsiz yoki liberal fikrli xristianlar tomonidan faol qo\u02bbllanila boshlanganligini ta\u02bckidlashgan[5]<\/a>.<\/span><\/p>\n

XX asrda kelib, bu atama ateistik lug\u02bbatlarda eng keng tarqalgan tushunchalardan biriga aylandi.<\/span><\/p>\n

Ta\u02bckidlash joizki, turli xil odamlar uchun bir xil tushunchalar ba\u02bczida butunlay boshqacha ma\u02bcnolarni anglatadi. Masalan, diniy mutaassiblik nima? Degan savolga dinga ishonmaydigan odam dindorlikning har qanday ko\u02bbrinishi deb javob beradi. U uchun dindorning issiq kunda ro\u02bbza tutishi, tarki dunyo qilish va boshqa diniy ibodatlarni amalga oshirilishi \u2013 mutaassiblik yoki aqidaparastlik bo\u02bblib tuyiladi.<\/span><\/p>\n

Shu sababli, dinga ishonmaydigan odam uchun \u201cdindor\u201d va \u201caqidaparast\u201d tushunchalari deyarli bir xil ahamiyatga ega bo\u02bbladi.<\/span><\/p>\n

Darhaqiqat, barcha xalqlarda har doim o\u02bbz xalqi, mamlakati uchun jonini fido qilganlar ulug\u02bblangan. Shu o\u02bbrinda bir savol tug\u02bbiladi: inson o\u02bbz e\u02bctiqodi uchun o\u02bblishga tayyormi yoki boshqa odamlarni o\u02bbldirishga? Mana shu yerda taqvodor dindor va mutaassib shaxs o\u02bbrtasidagi chegara ko\u02bbrinadi. Haqiqiy dindor odam o\u02bbz manfaatlari uchun boshqalarning erkinligiga tajovuz qilish g\u02bboyasini qo\u02bbllab-quvatlamaydi.<\/span><\/p>\n

Aksariyat dinlarning Xudo to\u02bbg\u02bbrisidagi ta\u02bclimotida Yaratgan odamlarga nisbatan hech qanday zo\u02bbravonlikka yo\u02bbl qo\u02bbymasligi va bandalar ham o\u02bbz erkinligini himoya qilishi lekin boshqaning erkinligiga tajovuz qilmasligi bayon qilinadi.<\/span><\/p>\n

Shu bilan birga, dissident[6]<\/a>lar va mutaassiblar yoki shunga o\u02bbxshash atamalarni ma\u02bclum bir tarafga nisbatan qo\u02bbllaydiganlar aksariyat hollarda o\u02bbzlarining noto\u02bbg\u02bbri qarashlariga kuchli bog\u02bbliq bo\u02bbladilar.<\/span><\/p>\n

Misol uchun, partizan dushmanlari nazarida terrorchi bo\u02bblib ko\u02bbrinishi mumkin, lekin u o\u02bbz tarafdorlari nazarida ozodlik uchun kurashuvchidir.<\/span><\/p>\n

Bundan tashqari, muayyan guruhlarni mutaassib deb belgilaydigan kishining o\u02bbzi ham bir vaqtning o\u02bbzida mutaassib bo\u02bblishi mumkin.<\/span><\/p>\n

Masalan, protestantlik harakatini boshlab bergan Martin Lyuter ikonoklast[7]<\/a>lar va dehqonlar urushi faollarini (1524\\25) mutaassiblar deb hisoblardi, shunga qaramay u o\u02bbz asarlarida katolik cherkovini yo\u02bbq qilishga, dehqonlar qo\u02bbzg\u02bbolonini qonli bostirishga hamda yahudiy sinagogalari va maktablariga o\u02bbt qo\u02bbyishga chaqirgani uning o\u02bbzi ham fanatik dunyoqarash ega bo\u02bblganidan dalolat beradi[8]<\/a>.<\/span><\/p>\n

E\u02bctiqodlari va amaliyotlari turlicha bo\u02bblganlarni mutaassib deb hisoblash tendensiyasi bizni bu atamani ishlatishdan qaytarmasligi kerak. O\u02bbz joniga qasd qilgan hudkush terrorchi o\u02bbz dushmanlari tinch fuqarolar bilan birga portlatib yuborganda, uning niyati o\u02bbzi uchun juda yaxshi bo\u02bbladi. Ammo bu bizni terrorist atamasidan voz kechishimiz va uni shahid yoki ozodlik kurashchisi kabi ijobiy atamalar bilan almashtirishimiz kerak degani emas.<\/span><\/p>\n

Ta\u02bckidlash joizki, mutaassib atamasidan ba\u02bczan umumiy foydalanishda va ilmiy adabiyotlarda juda keng ma\u02bcnoda qo\u02bbllanilganligi sababli ba\u02bczilar mazkur atamadan foydalanish jarayonlarning to\u02bbliq mohiyatini ochib bermasligini ta\u02bckidlab, bu termindan ilmiy lug\u02bbatlarni chiqarib tashlashni da\u02bcvo qiladilar[9]<\/a>.<\/span><\/p>\n

Masalan, Tonu Lextsaar diniy fundamentalizmni xaritalashda shunga o\u02bbxshash muammolarga duch kelgan. U mutaassiblikni yaxshiroq tushunish uchun bu atamaga aniqroq ta\u02bcrif berish kerakligini aytgan[10]<\/a>.<\/span><\/p>\n

Hozirgi kunda barcha dinlar doirasida diniy mutaassiblik namunalarini topish va uning ta\u02bcsiri zo\u02bbravonliksiz ham halokatli bo\u02bblishi mumkinligi ma\u02bclum bo\u02bblmoqda.<\/span><\/p>\n

Mutaassib ota-onalar o\u02bbz farzandlarini zamonaviy inson taraqqiyoti va ijtimoiylashuv qonunlariga zid ravishda tarbiyalashlari, zamonaviy oilalarda qiz bolalarga o\u02bbqish va yozishni o\u02bbrgatish noto\u02bbg\u02bbri deb hisoblaydigan mutaassib oila boshliqlarining harakatlari natijasida bolalar savodsiz bo\u02bblib ulg\u02bbayishi mumkin.<\/span><\/p>\n

Shuningdek, ba\u02bczan odamlarning haddan tashqari chidamliligi hech kimga emas, balki o\u02bbzlariga ham ziyon etkazadi.<\/span><\/p>\n

Masalan, taqvodor buddistlar o\u02bbz e\u02bctiqodlarini boshqalarga yuklamaydilar, bahslashmaydilar va o\u02bbzlarining haq ekanliklarini isbotlamaydilar. Ularning mutaassibligi asosan chuqur kontsentratsiyada, uzoq davom etadigan ruhiy amaliyotlarda namoyon bo\u02bbladi, ular duch keladigan sinovlar ko\u02bbpincha aqlga sig\u02bbmaydi va ba\u02bczida odamlarni aqldan ozishiga olib keladi.<\/span><\/p>\n

Shu o\u02bbrinda, turli soha vakillari tomonidan mutaassiblik atamasiga berilgan ta\u02bcriflarni ko\u02bbrib chiqish bizga mazkur terminni teranroq tushunish imkonini beradi.<\/span><\/p>\n

Misol uchun, Amerikalik faylasuf Jorj Santayana[11]<\/a>\u00a0\u201cAql hayoti: Inson taraqqiyoti bosqichlari\u201d<\/em>\u00a0nomli kitobida\u00a0\u201cFanatizm maqsad unutilganda sa\u02bcy-harakatlarni ikki baravar oshirishdan iborat\u201d<\/em>\u00a0deya ta\u02bcrif bergan.<\/span><\/p>\n

Uinston Cherchillning ta\u02bckidlashicha,\u00a0\u201cFanatik shaxs \u2013 o\u02bbz fikrini o\u02bbzgartirishga qodir bo\u02bblmagan va mavzuni hech qachon o\u02bbzgartirmaydigan kishidir\u201d<\/em>\u00a0deya ta\u02bckidlagan.<\/span><\/p>\n

Din psixologi Tonu Lextsaar\u00a0fanatizm\u00a0<\/em>atamasini odatdagidan tashqariga chiqadigan haddan tashqari va ehtirosli tarzda biror narsaga intilish yoki himoya qilish deb ta\u02bcriflagan.[12]<\/a>.<\/span><\/p>\n

Ingliz faylasufi Jon Lokk (1632\\1704) mutaassib atamasini kimgadir toqat qilmaydigan odam deb tushungan bo\u02bblib, bu bugungi kunda atamaning asosiy ma\u02bcnolaridan biri hisoblanadi.<\/span><\/p>\n

Sloveniyalik yozuvchi, ssenariynavis, rejissyor va aforist Jarko Petan esa bu toifa insonlarni\u00a0\u201cMutaassiblar \u2013 yashashdan ko\u02bbra ko\u02bbproq intensiv o\u02bbladigan odamlardir\u201d<\/em>\u00a0deya ta\u02bcriflagan.<\/span><\/p>\n

Madaniyatshunos, filolog va zamonaviy falsafaga katta ta\u02bcsir ko\u02bbrsatgan nemis faylasufi Fridrix Nisshe\u00a0\u201cAlbatta, mutaassiblik iroda kuchining yagona shaklidir, unga hatto zaif va o\u02bbziga ishonchi yo\u02bbq odamlar ham erisha oladilar\u201d<\/em>\u00a0deya mutaassiblik haqidagi o\u02bbz qarashlarini bayon qilgan.<\/span><\/p>\n

Pravoslav e\u02bctiqodi bo\u02bbyicha maqolalar chop etiladigan \u201cFoma\u201d nomli jurnalda mutaassib shaxsga\u00a0\u201cHamma halok bo\u02bbladi, yolg\u02bbiz men qutulaman deb o\u02bbylaydigan odamdir<\/em>\u201d[13]<\/a>\u00a0deya ta\u02bcrif berilgan.<\/span><\/p>\n

Xulosa o\u02bbrnida shuni aytish mumkinki, fanda mutaassiblik atamasi turli soha vakillari tomonidan turlicha ta\u02bcriflangan bo\u02bblsa-da, diniy g\u02bboyalarga mutaassibona berilib ketganlik butun xalqlarga halokatli ta\u02bcsir ko\u02bbrsatadi va ularning tanazzulga yuz tutishiga olib keladi.<\/span><\/p>\n

Diniy fanatizm bir guruh odamlarni belgilangan qoidalarga muvofiq yashaydigan podaga aylantirib, har bir kishini o\u02bbziga xoslik<\/span>
\nva ichki erkinlikdan mahrum bo\u02bblishiga olib keladi.<\/span><\/p>\n

[1]<\/a>\u00a0Sovetskaya voyennaya ensiklopediya. \u2014 Moskva: Voyenizdat, 1980. \u2014 T. 8. \u2014 S. 248<\/span><\/div>\n
[2]<\/a>\u00a0Terms and their translations Kleis R, Torpats \u00dc. Gross L. Freymann H. Ladina-eesti s\u00f5naraamat. Tallinn: Valgus, 2002. \u2013 r 442.<\/span><\/div>\n
[3]<\/a>\u00a0Hughes M. Johnson G. Fanaticism and Conflict in the Modern Age. London: Frank Cass, 2005. \u2013 R.1<\/span><\/div>\n
[4]<\/a>\u00a0Kalmer M. The many faces of fanaticism. ENDC Proceedings. \u2013 Tartu, 2011. \u211614. \u2013 P.31<\/span><\/div>\n
[5]<\/a>\u00a0Chto takoye fanatizm? Kogo mojno nazvat fanatikom? 06.28.2007 g.\u00a0https:\/\/pravoslavie.ru\/6950.html<\/a>.<\/span><\/div>\n
[6]<\/a>\u00a0Dissidentis \u2014 qarshilik qiluvchi, qo\u02bbshilmaydigan. Boshqacha o\u02bbylovchi, hukmron tuzum, mafkura bilan kelishmaydigan. 1950-80 yillarning o\u02bbrtalarida bir qator sotsialistik mamlakatlarda mavjud tuzumga qarshi bo\u02bblganlarning umumiy nomi.<\/span><\/div>\n
[7]<\/a>\u00a0Iconoclast \u2013 diniy ibodatda ishlatiladigan tasvirlarni yo\u02bbq qiluvchi. VIII-IX asrlarda Vizantiya cherkovida piktogramma va boshqa diniy tasvirlarni hurmat qilishni bekor qilishga intilgan harakat tarafdori. XVI-XVII asrdagi puritanlar.<\/span><\/div>\n
[8]<\/a>\u00a0Kalmer M. The many faces of fanaticism. ENDC Proceedings. \u2013 Tartu, 2011. \u211614. \u2013 P.32<\/span><\/div>\n
[9]<\/a>\u00a0Bryan D. Fanatics, Mobs and Terrorists: The Dynamics of Orange Parades in Northern Ireland. \u2013 Fanaticism and Conflict in the Modern Age. \u2013 London & New York: Frank Cass, 2005, P \u2013 154.<\/span><\/div>\n
[10]<\/a>\u00a0Lehtsaar T. Usulisest fundamentalismist religioonips\u00fchholoogi pilguga. Usuteaduslik Ajakiri. \u2013 Estoniya, 2009. \u211659. \u2013 P.30<\/span><\/div>\n
[11]<\/a>\u00a0Jorj Santayana (1863-1952 yillarda yashagan) amerikalik faylasuf va yozuvchi bo\u02bblib, \u201cAql hayoti\u201d, \u201cSkeptizm va hayvoniy e\u02bctiqod\u201d va \u201cSo\u02bbnggi puritan\u201d nomli falsafiy asarlari bilan mashhur bo\u02bblgan.<\/span><\/div>\n
[12]<\/a>\u00a0Lehtsaar T. \u00c4\u00e4rmusliku usugrupi ps\u00fchholoogia. \u2013 Tartu: T\u00f5nu Lehtsaar kirjastus, 1997. \u2013 P.9<\/span><\/div>\n
[13]<\/a>\u00a0Ispoved religioznogo fanatika. Pravoslavn\u044by jurnal dlya somnevayu\u0449ixsya \u201cFoma\u201d. \u2013 Moskva, 2004. \u21166 (23) \u2013 1 s.<\/span><\/div>\n
Bahodir DAMINOV,<\/strong><\/span><\/div>\n
Din ishlari bo\u02bbyicha qo\u02bbmita<\/strong><\/span><\/div>\n
Diniy-ijtimoiy jarayonlarni o\u02bbrganish axborot-tahlil markazi<\/strong><\/span><\/div>\n
bosh mutaxassisi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

So\u02bbngi yillarda sodir bo\u02bblayotgan din bilan bog\u02bbliq bo\u02bblgan voqealar soha mutaxassislarini mutaassiblik, radikalizm va aqidaparastlik kabi zamonaviy dunyo tartibini izdan chiqarishi bilan ajralib turadigan diniy-ijtimoiy hodisalar ustida izlanishlar olib borishga majbur qilmoqda. Mutaassiblik hodisasi turli shakllarda jamiyat hayotining barcha jabhalarida namoyon bo\u02bblib kelganligi sababli har doim faylasuflar, diniy mutafakkirlar, sotsiologlar, siyosatchilar va madaniyat arboblari orasida …<\/p>\n","protected":false},"author":1,"featured_media":25971,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMUTAASSIBLIK TA\u02bcRIFI VA UNING QO\u02bbLLANILISHI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MUTAASSIBLIK TA\u02bcRIFI VA UNING QO\u02bbLLANILISHI\" \/>\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=25973&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MUTAASSIBLIK TA\u02bcRIFI VA UNING QO\u02bbLLANILISHI - 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