{"id":26202,"date":"2023-01-12T09:46:09","date_gmt":"2023-01-12T04:46:09","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26202"},"modified":"2023-01-12T09:46:09","modified_gmt":"2023-01-12T04:46:09","slug":"ibn-sinoning-islom-sivilizatsiyasiga-qo%ca%bbshgan-hissasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26202&lang=oz","title":{"rendered":"IBN SINONING ISLOM SIVILIZATSIYASIGA QO\u02bbSHGAN HISSASI"},"content":{"rendered":"

Markaziy Osiyo xalqlari madaniyatini o\u02bbrta asr sharoitida dunyo madaniyatining oldingi qatoriga olib chiqqan buyuk mutafakkirlardan biri Abu Ali ibn Sino bo\u02bblib, u Yevropada Avitsenna nomi bilan mashhurdir. Ibn Sino (asl ismi Husayn, otasining ismi Abdulloh) Buxoroning Afshona qishlog\u02bbida hijriy 370 (980) yilning safar oyida, amaldor oilasida tug\u02bbildi. 986 yilda ibn Sino oilasi Buxoroga ko\u02bbchib keladi va shu vaqtdan boshlab yosh Husayn boshlang\u02bbich ma\u02bclumot olishga, ilm-fanni o\u02bbrganishga kirishadi. Uning yoshligi, yigitlik chog\u02bblari somoniylar hukmronligining so\u02bbnggi yillariga, xususan Nuh II ibn Mansur Somoniy hukmronligi davri (976\u2013997) ga to\u02bbg\u02bbri keladi[1]<\/a>.<\/span><\/p>\n

Ibn Sino iste\u02bcdodli, xotirasi kuchli, zehni o\u02bbtkir bo\u02bblganligidan o\u02bbz davrida ma\u02bclum bo\u02bblgan ilmlarni tezda egallay boshladi. 10 yoshidayoq Qur\u02bconi Karimni boshdan-oyoq yod o\u02bbqir edi. 13 yoshlaridan boshlang\u02bbich matematika, mantiq, fiqh, falsafa ilmlari bilan shug\u02bbullana boshlaydi. Ibn Sino yosh bo\u02bblishiga qaramay, Abu Abdulloh Notiliy rahbarligida falsafani, Hasan ibn Nuh al-Qumriydan tibbiyot ilmini har tomonlama o\u02bbrganadi, asta-sekin tabiblik bilan ham shug\u02bbullanadi. U o\u02bbzidan avval o\u02bbtgan Sharq mutafakkirlarining asarlarini chuqur o\u02bbrganish bilan birga, qadimgi yunon tabiiy-ilmiy, falsafiy merosini, xususan Aristotel, Yevklid, Ptolemey, Galen, Gippokrat, Pifagor, Porfiriylarning asarlarini ham qunt bilan o\u02bbrgandi[2]<\/a>. 16\u201317 yoshidayoq ibn Sino mashhur tabib \u2013 hakim bo\u02bblib tanildi. 999- yilda Buxoro Qoraxoniylar tomonidan zabt etilgach, Somoniylar hokimiyati inqirozga uchradi. 1000 yilda Ibn Sino Buxorodan chiqib ketdi va madaniyat markazlaridan biri hisoblangan Xorazmga bordi, u yerda Xorazm hokimi Ali ibn Ma\u02bcmun saroyidagi olimlarni birlashtirgan o\u02bbz zamonasining akademiyasiga qabul qilindi. Ibn Sino, Beruniy, ibn Musovayh, Abu Sahl Masihiy, Abulxayr Hammor, Abu Nasr ibn Iroq kabi yetuk olimlar bilan yaqindan tanishdi. Lekin bu davrda kuchayib borayotgan Mahmud G\u02bbaznaviyning ta\u02bcqibidan qochib, Xorazmni tashlab ketishga va Xuroson, Eronning turli shaharlarida sarson-sargardonlikda yurishga majbur bo\u02bbldi. Abivard, Tus, Nishopur shaharlari orqali Jurjon shahriga kelgan ibn Sino hokim Qobus ibn Vashmgir saroyida mashhur tabib sifatida yashadi, bo\u02bblajak shogirdi Juzjoniy bilan tanishdi.<\/span><\/p>\n

1019\u20131021 yillarda Hamadonda vazir lavozimida xizmat qilarkan, hokim bilan kelisha olmay, 4 oy qamoqda yotib chiqdi. 1023 yilda Isfahonga qochdi va bugun umrini ilmiy asarlar yozishga bag\u02bbishladi. Ibn Sinoning \u201cKitob al-qonun fit-tibb\u201d, \u201cKitob un-najot\u201d, \u201cKitob ul-insof\u201d kabi mashhur asarlari, geometriya, astronomiya, o\u02bbsimlik, hayvonot olami, mantiqqa oid risolalari, \u201cHayy ibn Yaqzon\u201d falsafiy qissasi so\u02bbngi yillarda yozilgan. U Isfahonda rasadxona qurish bilan mashg\u02bbul bo\u02bbldi. Umrining so\u02bbnggi yillarida feodal urushlar kuchayib ketganligi, ijtimoiy-siyosiy hayotda o\u02bbzi ham faol qatnashganligi tufayli u Isfahon, Ray, Hamadon shaharlari orasida sarson-sargardonlikda yurib, 1037 yil 18 iyunda Isfahon shahrida 57 yoshida qulunj kasalligidan vafot etdi[3]<\/a>.<\/span><\/p>\n

Ibn Sinoning hayot yo\u02bbli o\u02bbzi yozgan tarjimai holi va shogirdi Juzjoniy tomonidan qoldirilgan manbalardan ma\u02bclum. Ibn Sinoning ilmiy qiziqishlari, dunyoqarashining shakllanishida qadimgi Sharq madaniyati, yunon ilmi, falsafasi, Markaziy Osiyo xalqlarining mustaqillik uchun olib borgan kurashlari muhim rol o\u02bbynadi. Ibn Sino tarjimai holida Forobiyning \u201cMetafizika maqsadlari\u201d, \u201cFusus ul-hikam\u201d kabi muhim risolalarini qunt bilan o\u02bbrganganligi, ulardan keng foydalanganligini ta\u02bckidlab o\u02bbtadi.<\/span><\/p>\n

Ibn Sino asarlarining umumiy soni 450 dan oshadi, lekin bizgacha faqat 160 ga yaqin asari yetib kelgan, xolos. Ko\u02bbp risolalari shaharma-shahar ko\u02bbchib yurish, feodal urushlari, saroy to\u02bbpolonlari, turli falokatlar tufayli yo\u02bbqolib ketgan. Ko\u02bbp manbalarda Ibn Sino avvalo tabib sifatida talqin etiladi, holbuki tabobat uning ilmiy sohalari orasida eng muhimlaridan biridir, xolos. Ibn Sino asarlarining asosiy qismi Yaqin va O\u02bbrta Sharqning o\u02bbsha davr ilmiy tili hisoblangan arab tilida, ba\u02bczilari fors tilida yozilgan. Uning bizga ma\u02bclum bo\u02bblgan katta asari \u201cKitob ush-shifo\u201d (\u201cShifo kitobi\u201d) 22 jilddan iborat bo\u02bblib, 4 ta katta bo\u02bblimini mantiq, fizika, matematika, metafizikaga doir masalalar egallagan. Uning ayrim qismlari lotin tiliga, Yevropadagi boshqa tillarga, Sharq tillariga, shuningdek, rus, o\u02bbzbek tillariga tarjima qilingan. 20 jilddan iborat bo\u02bblgan \u201cKitob ul-insof\u201d (\u201cInsof kitobi\u201d) bizgacha yetib kelmagan, chunki u Isfahondagi yong\u02bbinda yo\u02bbqolgan. \u201cKitob un-najot\u201d (\u201cNajot kitobi\u201d) 4 katta qismdan \u2013 mantiq, fizika, matematika, metafizikadan iborat, \u201cKitob lison ul-arab\u201d (\u201cArab tili kitobi\u201d) 10 jildni tashkil etadi[4]<\/a>. \u201cDonishnoma\u201d fors tilida yozilgan bo\u02bblib, 4 qismni \u2013 mantiq, fizika, matematika, metafizikani o\u02bbz ichiga oladi.<\/span><\/p>\n

Ibn Sino asarlari o\u02bbrta asrlarda Yevropada ilmiy til hisoblangan lotin tiliga, u orqali Yevropaning boshqa tillariga tarjima etilgan. Ibn Sino ilmiy risolalardan tashqari, chuqur falsafiy mazmunli badiiy obrazlar va ma\u02bclum voqealar orqali ifoda etuvchi \u201cTayr qissasi\u201d, \u201cSalomon va Ibsol\u201d, \u201cHayy ibn Yaqzon\u201d kabi falsafiy qissalar yaratgan.<\/span><\/p>\n

Ibn Sino zamonasining yetuk shoiri ham bo\u02bblgan. U Sharq, xususan, fors poeziyasida ruboiy janrining asoschilaridan biri bo\u02bblib, ruboiylari o\u02bbzida chuqur falsafiy xulosalarni ifodalaydi. Ibn Sino arabcha qit\u02bcalar ham yozgan (Uning she\u02bcriy merosi qisman rus va o\u02bbzbek tillarida nashr etilgan). Ibn Sino tabobat masalalarini ommabop holda nazm bilan izohlovchi \u201cUrjuza\u201d nomli tibbiy asar yaratdi. Uning Aristotel (Arastu) ta\u02bclimoti xususida Abu Rayhon Beruniy bilan va o\u02bbzining shogirdi \u2013 ozarbayjonlik mutafakkir Baxmanyor bilan yozishmalari fan olamida mashhur. Ayniqsa, tabobat, u bilan bog\u02bbliq holda anatomiya, psixologiya, farmakologiya, terapiya, xirurgiya, diagnostika, gigiyena kabi ilmlar ibn Sino ijodida bir qancha yangi ixtirolar bilan boyidi va yangi bosqichga ko\u02bbtarildi. Bulardan tashqari, kimyo, mineralogiya, astronomiya, matematika, o\u02bbsimlik dunyosi, geologik jarayonlarni o\u02bbrganish sohasida ham u yangi-yangi fikrlarni olg\u02bba sura oldi. Ibn Sinoning tibbiyot sohasidagi asarlaridan \u201cKitob al-qonun fit-tibb\u201d (\u201cTib qonunlari\u201d), \u201cKitob ul-qulanj\u201d (\u201cIchak sanchiqlari\u201d), \u201cKitob un-nabz\u201d (\u201cTomir ko\u02bbrish haqida kitob\u201d), \u201cFuj ul-tibbiya joria fi majlisih\u201d (\u201cTib haqida hikmatli so\u02bbzlar\u201d), \u201cTadbir ul-manzil\u201d (\u201cTurar joyning tuzilishi\u201d), \u201cFil-hindubo\u201d (\u201cSachratqi o\u02bbsimligi haqida\u201d), \u201cRisola fi-dastur fit-tibbiy\u201d (\u201cTibbiy ko\u02bbrsatmalar haqida\u201d) kabi asarlari mavjud. Uning tibbiyotga oid qomusiy asari \u201cKitob al-qonun fit-tibb\u201d 5 mustaqil katta asardan tarkib topgan: ularning har biri ma\u02bclum sohani izchil, har tomonlama yoritib beradi.<\/span><\/p>\n

Birinchi kitobda tibbiyotning nazariy asoslari, uning predmeti, vazifalari, bo\u02bblim va metodlari, kasallikning kelib chiqish sabablari, belgilari, sog\u02bbliqni saqlash yo\u02bbllari, kishi anatomiyasi haqida mazmundor, aniqligi bilan kishini taajjubda qoldiruvchi qisqacha ocherk, sog\u02bbliqni qanday saqlash kerakligi haqidagi ta\u02bclimot (keyinchalik gigiyena deb nomlangan) bayon etiladi.<\/span><\/p>\n

\u201cQonun\u201dning bu kitobini hozirgi zamon ichki kasalliklar propedevtikasi darsligiga tenglashtirish mumkin. \u201cQonun\u201dning oddiy dorilarga bag\u02bbishlangan ikkinchi kitobida 800 ga yaqin dorining xususiyatlari, ularni tayyorlash va iste\u02bcmol qilish usullari bayon etilgan. Ibn Sino simob, uning birikmalarini dori qilib ishlatishni birinchi bo\u02bblib tavsiya etadi. Uchinchi kitobda ayrim organlar (hatto soch, tirnoqlar)ning kasalliklari, ularni davolash usullari bayon etiladi, uni maxsus patologiya darsligi deb atasa ham bo\u02bbladi. Bu kitobda bosh miya, nerv, ko\u02bbz, quloq, burun, tomoq, qorin, tish, yurak, jigar, buyrak kasalliklari batafsil tahlil qilinadi. \u201cQonun\u201dning to\u02bbrtinchi kitobi organizmning umumiy kasalliklariga bag\u02bbishlangan. Unda isitmalar, o\u02bbsmalar, ularning sababi, xirurgik kasalliklar (suyak sinishi, chiqishi, jarohatlanish) va ularni davolash usullari har xil dorilardan zaharlanish va bunda ko\u02bbriladigan choralar to\u02bbg\u02bbrisida ma\u02bclumot beriladi. Chechak, qizamiq, moxov, toun, vabo va boshqa yuqumli kasalliklar tasvir etiladi. \u201cQonun\u201dning beshinchi kitobida murakkab dorilarning organizmga ta\u02bcsiri, ularni tayyorlash, iste\u02bcmol qilish usullari bayon qilingan. Bu kitob dorishunoslik ilmiga \u2013 farmakologiyaga bag\u02bbishlangan.<\/span><\/p>\n

Tibbiyotning asosiy vazifasi, uning ta\u02bcbiricha, \u201cinson sog\u02bblig\u02bbini saqlash, agar kasallik paydo bo\u02bblgan bo\u02bblsa, bu kasallikni keltirib chiqargan sabablarni aniqlash va ularni yo\u02bbqotish orqali sog\u02bbliqni tiklashdan iborat\u201d. Ibn Sino fikricha, tib ilmida nazariy bilimlar va amaliyot o\u02bbzaro bog\u02bbliq bo\u02bblishi, bir-biriga asoslanmog\u02bbi zarur, aks holda u rivoj topmaydi, o\u02bbz maqsadiga erisha olmaydi. \u201cTib ilmi avvalo ikki qismga \u2013 nazariy va amaliy qismlarga bo\u02bblinadi. Nazariya deb ataluvchi qismi tabiblarning fikrlarini ifoda qilib, maxsus amaliya deb ataladigan qismi tadbir va amalning qanday bo\u02bblishi kerakligini o\u02bbrgatadi. Tibning amaliy qismi ikkiga bo\u02bblinadi. Birinchi qismi sog\u02bblom tanlarning tadbirini bilish: bu sog\u02bbliqni saqlashga taalluqli bo\u02bblgani uchun sog\u02bbliqni saqlash ilmi deb ataladi. Ikkinchi qismi \u2013 kasal tanning tadbirini bilish bo\u02bblib, sog\u02bblom holatga qaytarish yo\u02bbllarini ko\u02bbrsatadi, bu davolash ilmi deb ataladi\u201d. Ibn Sino kasallikni o\u02bbrganishda obyektiv sharoitni har tomonlama bilishga katta ahamiyat berdi, muhitdagi turli tabiiy narsalar, suv, havo orqali kasallik tarqatuvchi ko\u02bbzga ko\u02bbrinmaydigan \u201cmayda hayvonotlar\u201d haqidagi fikrni olg\u02bba surdi[5]<\/a>.<\/span><\/p>\n

\u201cQonun\u201d 800 yil davomida hakimlar uchun asosiy qo\u02bbllanma bo\u02bblib keldi. O\u02bbrta asrlarda \u201cQonun\u201d Sharqdagina emas, balki G\u02bbarb mamlakatlarining universitetlarida ham talabalar uchun tibbiyotdan yagona qo\u02bbllanma edi.<\/span><\/p>\n

Ibn Sinoning \u201cKitob ush-shifo\u201d asarida turli tibbiyot imlariga: botanika, geologiya, mineralogiya, astronomiya, matematika, kimyoga oid ko\u02bbp ma\u02bclumotlar keltiriladi[6]<\/a>. Uning tog\u02bblarning vujudga kelishi, yer yuzasining davrlar o\u02bbtishi bilan o\u02bbzgarib borishi, zilzilaning sabablari kabi turli jarayonlar haqidagi fikrlari keyinchalik geologiya ilmining mustaqil ravishda rivoj topishiga katta ta\u02bcsir ko\u02bbrsatdi. Ayrim joylarning bir vaqtlar dengiz bo\u02bblganligi, shu sababli qattiq qatlamlarda turli dengiz hayvonlarining izlari saqlanib qolganligi haqida ham turli misollar asosida fikr yuritiladi; meteoritlar, vulqonlar haqida ma\u02bclumotlar keltiriladi. Mineralogiya ilmining rivojida ham ibn Sinoning xizmati katta. U minerallarni 4 guruhga ajratadi: 1) toshlar; 2) eriydigan jism (metal)lar; 3) oltingugurtli yonuvchi jismlar; 4) tuzlar.<\/span><\/p>\n

Kimyoda ham ibn Sino zamonasining bilimlarini umumlashtirishga harakat qilib, turli asarlar yozdi, tajribalar o\u02bbtkazdi. Xususan, uning organik kimyo sohasidagi fikrlari keyingi davr mutaxassislari tomonidan yuqori baholandi. U oddiy metallni qimmatli metallga aylantirish ustida fikr yurituvchi alximiklarni tanqid qildi. Ibn Sino astronomiya sohasida Ptolemeyning geosentrik nazariyasidan tashqariga chiqmagan bo\u02bblsa-da, tabiiy hodisalarning ichki sababiy bog\u02bblanishini aniqlashga harakat qildi, inson hayoti va ijtimoiy hodisalarni osmon jismlari harakati, holatiga bog\u02bblovchi astrologiyaga shubha bilan qaradi, turli tajribalar o\u02bbtkazish uchun yangi astronomik asbob yaratish, botanikada turli o\u02bbsimliklarning tabiiy xususiyatlarini o\u02bbrganish, ilmiy terminologiya yaratish sohasida ish olib bordi[7]<\/a>.<\/span><\/p>\n

Ibn Sino dunyoqarashi Forobiy asarlari ta\u02bcsirida shakllandi, u ijtimoiy-falsafiy masalalarda Forobiy qarashlarini davom ettirdi, ilg\u02bbor falsafiy oqimni yangi tabiiy-ilmiy fikrlar bilan boyitib sistemalashtirdi va yangi bosqichga ko\u02bbtardi. Ibn Sino fikricha, falsafaning vazifasiga mavjudotni \u2013 barcha mavjud narsalarni, ularning kelib chiqishi, tartibi, o\u02bbzaro munosabati, biridan ikkinchisiga o\u02bbtishini har tomonlama tekshirish uchun zaruriyat, imkoniyat, voqelik, sababiyat prinsiplarini asos qilib oladi. Olam \u2013 barcha mavjud narsalar ikkiga bo\u02bblinadi: zaruriy vujud (vujudi vojib) va imkoniy vujud (vujudi mumkin). Zaruriy vujud hech narsaga bog\u02bbliq bo\u02bblmagan bir butunlikni tashkil etib, u eng irodali, qudratli, dono Tangridir. Qolgan hamma narsalar imkoniy tarzda mavjud bo\u02bblib, zaruriy vujud \u2013 Tangridan kelib chiqadi. Vujudi vojib va vujudi mumkin \u2013 sabab va oqibat munosabatidadir. Bu jarayon emanatsiya tarzida, ya\u02bcni quyoshdan chiqayotgan nur shaklida asta-sekin amalga oshadi. Shu tartibda imkoniyat shaklidagi mavjud bo\u02bblgan aql, jon (nafs) va jism, ular bilan bog\u02bbliq holda osmon sferalari kelib chiqadi, mavjud narsalarga aylanadi. Bular hammasi substansiya (javhar)dir. Bundan tashqari borliqda aksidensiya (obraz) \u2013 narsalarning belgilari, rang, hajmi, hidi va boshqa hislari mavjud. Jism shakl va modda (xayulo)dan tashkil topadi. Xudo abadiy, uning oqibati bo\u02bblmish materiya ham abadiydir. Uning o\u02bbzi boshqa konkret jismlarning asosidir. Narsalarning konkret ko\u02bbrinishlari, shakllari o\u02bbzgaradi, lekin ularning moddiy asosi yo\u02bbqolmaydi. Materiya doim vujudga kelishi mumkin bo\u02bblgan narsalardan avval mavjud bo\u02bblib, bu narsalar ularni tashkil etuvchi materiyaga muhtojdir. Materiyaning eng sodda, bo\u02bblaklarga bo\u02bblinmaydigan shakli to\u02bbrt unsur: havo, olov, suv, tuproqdan iborat. Ularning turlicha o\u02bbzaro birikuvi natijasida murakkab moddiy narsalar tashkil topadi. Murakkab narsalar o\u02bbzgarib, turli shakllarga ega bo\u02bblishi mumkin, lekin ularning moddiy asosi bo\u02bblgan to\u02bbrt unsur yo\u02bbqolmaydi, abadiy saqlanadi. Uning fikricha, avval tog\u02bb-toshlar, so\u02bbng o\u02bbsimlik, hayvonot va taraqqiyotning yakuni sifatida inson vujudga kelgan. Inson boshqa barcha hayvonot olamidan so\u02bbzi, tili va aqli, tafakkur qilishi bilan farq qiladi.<\/span><\/p>\n

Real hodisalarni chuqur bilish, fan bilan shug\u02bbullanish insongagina xosdir. Ibn Sino \u201cRisolatun fi taqsim al-mavjudot\u201d asarida butun borliqni tarkibiy qismlarga bo\u02bblib, birma-bir sanaydi va ularga ta\u02bcrif berib o\u02bbtadi. Vujudi vojib, vujudi mumkin, substansiya, aksidensiya, materiya, shakl, aql, unsur, jism, quvvat, sezish, mineral, hayvon, nutq, lison kabi kategoriyalar bu risolada qisqacha ta\u02bcriflanadi.[8]<\/a><\/span><\/p>\n

Inson bilimlari narsalarni bilish yordamida vujudga keladi. Bilish hissiy bilish va tushunchalar yordamida fikrlashdan tashkil topadi. \u201cSezish, \u2013 deb yozgan u, \u2013 bu shunday ta\u02bcsirki, u tashqi narsalarning o\u02bbzi bo\u02bblmay, balki bizning hislarimizda vujudga keladi. His moddiy obrazning oynasi bo\u02bblib, moddiy shakllarning bo\u02bbyi, eni bilan birga ifodalanganligi sababli, ularni inson moddiy asossiz in\u02bcikos eta olmaydi va jismlarni bilolmaydi\u201d.<\/span><\/p>\n

Inson aqli turli fanlarni o\u02bbrganish yordamida boyiydi, rivoj topadi. Bunda, xususan, u mantiq ilmiga katta e\u02bctibor beradi. Aql har qanday bilishning va amaliy faoliyatning mezoni sifatida talqin etiladi. \u201c(Aql) tarozisida o\u02bblchanmagan har qanday bilim, \u2013 deb yozadi ibn Sino, \u2013 chin bo\u02bblolmaydi, demak, u haqiqiy bilim emas\u201d. O\u02bbrta asrda Yaqin va O\u02bbrta Sharq, jumladan, Markaziy Osiyo falsafasida aql nazariyasi juda muhim o\u02bbrin egallaydi.<\/span><\/p>\n

Ibn Sino ijodida fanning strukturasini tekshirish, ilmlarning tartibni aniqlash, ularni tasnif qilishga e\u02bctibor alohida o\u02bbrin egallaydi. Bu masalada ham olim Forobiy boshlab bergan fanlar tasnifi haqidagi masalani yanada taraqqiy ettirishga harakat qiladi. Ibn Sinoning falsafiy sistemasini ifodalovchi asarlarida (\u201cKitob ush-shifo\u201d, \u201cKitob un-najot\u201d, \u201cDonishnoma\u201d) falsafiy bilimlar: mantiq, fizika, matematika, metafizika tartibida beriladi. Bulardan mantiq \u2013 bilishning metodi, mavjudotni o\u02bbrganish, u haqda fikr yuritishning ilmiy usuli sifatida talqin etiladi. \u201cMantiq, \u2013 deb yozadi ibn Sino, \u2013 insonga shunday bir qoida beradiki, bu qoida yordamida inson xulosa chiqarishda xatolardan saqlanadi\u201d[9]<\/a>. Mantiq yordamida inson haqiqiy bilimni yolg\u02bbondan ajratadi va noma\u02bclum narsalarni o\u02bbrganadi[10]<\/a>. U mantiq ilmini tadqiq etishga katta e\u02bctibor beradi, unga maxsus risolalar bag\u02bbishlaydi. Xususan, u mantiqiy usullar, ta\u02bcriflash, hukm, xulosa chiqarish, isbotlash masalalarini o\u02bbrganishga katta hissa qo\u02bbshdi, mantiq fanini Forobiydan so\u02bbng bilishning to\u02bbg\u02bbri metodi sifatida rivojlantirdi. Mantiqdan tashqari barcha qolgan ilmlarni ibn Sino tabiat va ijtimoiy hodisalar haqidagi ilmlar sifatida o\u02bbzining \u201cAqsom ul-ulum ul-aqliya\u201d (\u201cAqliy bilimlar tasnifi\u201d) asarida alohida-alohida sanab, ta\u02bcrif berib o\u02bbtadi. Ibn Sino falsafiy ilmlarni avvalo ikkiga bo\u02bbladi: nazariy va amaliy ilmlar.<\/span><\/p>\n

Nazariy ilmlar haqiqatni bilishga, amaliy ilmlar yaxshi ishlarni bajarishga qaratilgan. Falsafaning nazariy qismi uchga bo\u02bblinadi: 1) quyi darajadagi ilm, ya\u02bcni tabiatshunoslik; 2) o\u02bbrta darajadagi ilm \u2013 matematika; 3) oliy darajadagi ilm \u2013 metafizika. Falsafaning amaliy qismi ham uchga bo\u02bblinadi: a) shaxs haqidagi ilm; b) insonning o\u02bbzaro munosabatlari haqidagi ilm; v) davlatni, mamlakatni boshqarish haqidagi ilm. Nazariy-falsafiy ilmlarga kiruvchi har uch turdagi ilmlar asosiy va yordamchi bo\u02bblaklarga ajraladi; tabiatshunoslik ilmlari astrologiya, meditsina, alkimyo kabi yetti xil tarmoqni o\u02bbz ichiga oladi. Matematika esa arifmetika, geometriya, astronomiya, musiqa nomi bilan 4 tarmoqqa bo\u02bblinadi.<\/span><\/p>\n

Ibn Sino o\u02bbz dunyoqarashida panteistik prinsipga asoslanadi: Tangri va borliq bir-biriga zid, bir-birini inkor etuvchi narsalar emas, aksincha, ular bir butun hodisa mavjudotni tashkil etadi. Abadiylik Tangriga xos. Tangri va tabiat ma\u02bclum pog\u02bbonalar yordamida bog\u02bblanadi. Uzun va yaxlit zanjirning bir tomonida yaratuvchi Tangri \u2013 zaruriy vujud, ikkinchi chekkasida tabiat yotadi.<\/span><\/p>\n

\u00a0Ibn Sino haqiqiy axloqiy fazilatlarga va ideal jamoaga shu mavjud dunyoda erishuv mumkin, jamiyatda insonlar o\u02bbzaro yordam asosida yashashlari kerak deb ta\u02bckidlaydi. Jamiyat kishilarning o\u02bbzaro kelishuvi asosida qabul qilinadigan adolatli qonunlar yordamida boshqarilishi lozimligini ta\u02bckidlaydi. Jamiyat a\u02bczolarining hammasi bu qonunga itoat etishlari, qonunni buzish va adolatsizlik jazolanishi, basharti podshoning o\u02bbzi adolatsizlikka yo\u02bbl qo\u02bbysa, xalqning unga qarshi qo\u02bbzg\u02bboloni to\u02bbg\u02bbri va jamiyat tomonidan qo\u02bbllab-quvvatlanmog\u02bbi lozim.<\/span><\/p>\n

Ibn Sino o\u02bbzining ko\u02bbp tarmoqli mahsuldor ijodi, boy merosi bilan jahon madaniyati taraqqiyotida katta rol o\u02bbynadi. O\u02bbz ijodi, ilmiy faoliyatida ibn Sino Markaziy Osiyo, Yaqin va O\u02bbrta Sharq mamlakatlaridagi yuqori madaniy ko\u02bbtarinkilik, madaniy \u201cuyg\u02bbonish\u201dning ma\u02bcnaviy yutuqlarini mujassamlashtira oldi, bu bilan butun Sharq va Yevropadagi ma\u02bcrifat, madaniyat taraqqiyotiga katta ta\u02bcsir ko\u02bbrsatadi. U o\u02bbz davrida Sharq va Yevropada \u201cShayx ur-rais\u201d, \u201cOlimlar boshlig\u02bbi\u201d, \u201cTabiblar podshohi\u201d kabi eng buyuk nomlarga sazovor bo\u02bbldi. Ibn Sino mashhur murabbiy sifatida Abu Ubayd Jurjoniy, Umar Isfahoniy, Muhammad Sheroziy, Ahmad Ma\u02bcsuriy, mashhur ozarbayjon mutafakkiri Baxmanyor ibn Marzbon, Yusuf Iyloqiy, ajoyib olim va shoir Umar Hayyom kabi shogirdlarini tarbiyaladi. Uyg\u02bbonish davri miniatyura va suratlarida ibn Sino mashhur qadimgi yunon olimlari Aristotel, Galen, Gippokrat, Ptolemey, Yevklid bilan bir qatorda tasvirlangan. O\u02bbsimliklarning birinchi ilmiy tasnifini yaratgan tabiatshunos Karl Linney doimo yashil bo\u02bblib turuvchi bir o\u02bbsimlikni ibn Sino sharafiga \u201cAvitseniya\u201d deb atadi.<\/span><\/p>\n

Ibn Sino asarlari Yevropada XII asrdan boshlab lotin tiliga tarjima qilina boshladi. \u201cTib qonunlari\u201d asarining o\u02bbzi lotinchada 30 martadan ortiq nashr qilindi. \u201cKitob ush-shifo\u201dning ko\u02bbp bo\u02bblimlari, mantiq, musiqa, yerning tuzilishi, geologik jarayonlar, metafizikaga oid qismlari ham lotinchada nashr etildi. So\u02bbnggi ilmiy tadqiqotlar ibn Sinoning Sharq adabiyotiga ham ta\u02bcsir ko\u02bbrsatganligini, chuqur falsafiy mazmunni ifodalovchi ruboiy va falsafiy qissalar janrining taraqqiyotiga turtki berganligini ko\u02bbrsatadi[11]<\/a>. Ibn Sino xalq orasida shu darajada hurmatga sazovor bo\u02bbldiki, u folklor qahramoniga aylanib ketdi. Sharq xalqlarida uning to\u02bbg\u02bbrisida turli hikoya, rivoyat, afsonalar vujudga keldi. Jahon olimlari ibn Sino asarlari, uning faoliyati to\u02bbg\u02bbrisida ko\u02bbpdan beri ilmiy tadqiqot ishlarini olib boradilar. Hozirda jahonning deyarli barcha yirik tillarida Ibn Sino haqida asarlar yaratilgandir.<\/span><\/p>\n

Foydalanilgan adabiyotlar<\/strong><\/span><\/div>\n
    \n
  1. \n
    Irisov A. \u201cAbu Ali Ibn Sino. Hayoti va ijodiy merosi\u201d. T .\u201cFan\u201d.1980y.<\/span><\/div>\n<\/li>\n
  2. \n
    Abu Ali Ibn Sina. K 1000-letiyu so dnya rojdeniya. \u201cFan\u201d, Tashkent, 1980. \u2013 C.89.<\/span><\/div>\n<\/li>\n
  3. \n
    J.Arberry, \u201cAvicennaon Theology\u201d, London, 1951 \u2013 P.67-68.<\/span><\/div>\n<\/li>\n
  4. \n
    Dictionary of the Middle Ages, Vol. 2, Collier Macmillan Canada Press, New York, 1988<\/span><\/div>\n<\/li>\n
  5. \n
    Sharipov A.D. \u201cFilosofskaya perepiska Biruni i Ibn Sin\u044b\u201d. Vopros\u044b filosofii \u2013 M.: 1978. \u2013 C.<\/span><\/div>\n<\/li>\n
  6. \n
    Fakhry Majid. \u201cA history of Islamic philosophy\u201d. Columbia University Press, 1970. \u2013 P.236.<\/span><\/div>\n<\/li>\n
  7. \n
    Corbin. \u201cAvicenna and Visionary Recital\u201d. NewYork, 1960. \u2013 P.56.<\/span><\/div>\n<\/li>\n
  8. \n
    Korbin, Genri (2016 yil 19-aprel). \u201cAvitsenna va Visionary Recital\u201d . Prinston universiteti matbuoti .12 avgust 2018 yil . Ushbu asarda taniqli islom dinining bilimdoni XI asrning buyuk fors faylasufi va shifokori Avitsenna (Ibn Sino), ilohiyot, mantiq, tibbiyot va matematikaga oid yuzdan ortiq asarlarning muallifi tasavvufi va psixologik fikrlarini o\u02bbrganib chiqadi.\u2013 B.25.<\/span><\/div>\n<\/li>\n
  9. \n
    Seyyed Hossein Nasr. \u201cThe islamic intellectual tradition in Persia\u201d. Gurson Press, 1996. \u2013 P.76-78.<\/span><\/div>\n<\/li>\n
  10. \n
    Smith M. Studies in Early mysticism in the Near and Middle East, London, 1931. \u2013 P.68-69.<\/span><\/div>\n<\/li>\n<\/ol>\n
    <\/a>Jonibek Dovurov,<\/strong><\/span><\/div>\n
    O\u02bbzbekiston xalqaro islom akademiyasi magistranti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Markaziy Osiyo xalqlari madaniyatini o\u02bbrta asr sharoitida dunyo madaniyatining oldingi qatoriga olib chiqqan buyuk mutafakkirlardan biri Abu Ali ibn Sino bo\u02bblib, u Yevropada Avitsenna nomi bilan mashhurdir. Ibn Sino (asl ismi Husayn, otasining ismi Abdulloh) Buxoroning Afshona qishlog\u02bbida hijriy 370 (980) yilning safar oyida, amaldor oilasida tug\u02bbildi. 986 yilda ibn Sino oilasi Buxoroga ko\u02bbchib keladi …<\/p>\n","protected":false},"author":1,"featured_media":26201,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nIBN SINONING ISLOM SIVILIZATSIYASIGA QO\u02bbSHGAN HISSASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"\u0418\u0411\u041d \u0421\u0418\u041d\u041e\u041d\u0418\u041d\u0413 \u0418\u0421\u041b\u041e\u041c \u0426\u0418\u0412\u0418\u041b\u0418\u0417\u0410\u0426\u0418\u042f\u0421\u0418\u0413\u0410 \u049a\u040e\u0428\u0413\u0410\u041d \u04b2\u0418\u0421\u0421\u0410\u0421\u0418\" \/>\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=26202&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"IBN SINONING ISLOM SIVILIZATSIYASIGA QO\u02bbSHGAN HISSASI - 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