{"id":26223,"date":"2023-01-13T08:41:43","date_gmt":"2023-01-13T03:41:43","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26223"},"modified":"2023-01-12T15:41:59","modified_gmt":"2023-01-12T10:41:59","slug":"yaqin-va-o%ca%bbrta-sharq-xalqlari-ijtimoiy-falsafiy-tafakkuri-tarixida-o%ca%bbchmas-iz-qoldirgan-buyuk-alloma","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26223&lang=oz","title":{"rendered":"YAQIN VA O\u02bbRTA SHARQ XALQLARI IJTIMOIY-FALSAFIY TAFAKKURI TARIXIDA O\u02bbCHMAS IZ QOLDIRGAN BUYUK ALLOMA"},"content":{"rendered":"

Jaloliddin Rumiy tasavvuf ilmining yirik piri komillaridan bo\u02bblishi bilan birga Yaqin va O\u02bbrta Sharq xalqlari ijtimoiy-falsafiy tafakkurining yirik bilimdoni bo\u02bblgan mutafakkir hamda islom dini va shariat ahkomlari mazmun-mohiyatini chuqur anglab yetgan zabardast ilohiyot ulamosi hamdir. Shuning uchun Rumiy tasavvufiy ta\u02bclimotining, shu jumladan, inson ma\u02bcnaviy kamoloti haqidagi qarashlarini yoritishda ularning falsafiy va diniy-tasavvufiy manbalarini tahlil qilish zarurati tug\u02bbiladi. Mutasavvif qarashlarining bu masaladagi falsafiy asosini ruhiy borliq haqidagi ta\u02bclimoti aks ettirsa, diniy-tasavvufiy qarashlarining asosini ilohiy ishq haqidagi ta\u02bclimoti aks ettiradi.<\/span><\/p>\n

Rumiyning inson ma\u02bcnaviy kamoloti haqidagi ta\u02bclimoti o\u02bbzigacha bo\u02bblgan ta\u02bclimotlarning yuksak darajada qayta ishlangan sintezi bo\u02bblishi bilan birga, ulardan ma\u02bclum darajada farq qiladi. Shuningdek, o\u02bbzidan keyingi ta\u02bclimotlarga sezilarli ta\u02bcsir o\u02bbtkazgan.<\/span><\/p>\n

Rumiy tana va ruh munosabatlarini talqin qilishda dialektik uslubdan foydalandi va bu borada Yaqin va O\u02bbrta Sharq xalqlari ijtimoiy-falsafiy tafakkuri tarixida yangi bir yo\u02bbnalishga asos soldi. Ushbu masala Rumiy inson ma\u02bcnaviy kamoloti haqidagi qarashlarining uslubiy jihatini tahlil qilish jarayonida yoritildi.<\/span><\/p>\n

Rumiy yuqoridagi nazariy va uslubiy tamoyillardan foydalangan holda o\u02bbz ijtimoiy-ahloqiy qarashlarida inson ma\u02bcnaviy kamolotining voqeiy hayotdagi amaliy vosita va omillarini bayon qildi. Ana shunday amaliy omillardan biri insonga va borliqqa muhabbatdir. Inson o\u02bbzi o\u02bbzgaga aylanganida, o\u02bbzgani o\u02bbziga aylantira olganida haqiqiy muhabbat egasi hisoblanadi. Mana shu obyekt bilan subyekt o\u02bbrtasidagi farqning tugatilishi inson ma\u02bcnaviy kamolot sari yuksalishining muhim omillaridan biridir.<\/span><\/p>\n

Rumiy dinlararo munosabat masalasiga butunlay yangicha nuqtai-nazardan yondashadi. Uningcha, bir dinga mansub kishilar bir-birlari bilan \u201cbirodar\u201d, hammaslak bo\u02bblgan holda, boshqa dindagilarga nisbatan salbiy munosabatda bo\u02bblishlarini qoralaydi. Dinlarning botiniy mohiyatiga e\u02bctiborni qaratib, barcha dinlar kamolot uchun yuborilgan ekan, bu olamda bashariyatning yagonaligini e\u02bctirof etish muhimligini ta\u02bckidlaydi. Dinlararo nizo, janjal, urushlarning inson sha\u02bcniga yotligini ta\u02bckidlaydi. Rumiy inson ma\u02bcnaviy kamoloti masalasida nafs tarbiyasiga alohida e\u02bctibor qaratadi. Inson tabiatidagi nafs va xirsiy hissiyotlar insonni tubanlikka yetaklab, ma\u02bcnaviy kamolotiga to\u02bbsqinlik qiladi. Nafs xohish-istaklarini jilovlash uchun kuchli iroda kerak. Bu iroda inson sabr-toqati va qanoatida o\u02bbzini namoyon qiladi.<\/span><\/p>\n

Shoir ijodining yuksak cho\u02bbqqisi \u2013 \u201cMasnaviy\u201d[1]<\/a>\u00a0taxminan 1240 yilda asos solingan norasmiy birodarlik a\u02bczolari uchun she\u02bcriy qo\u02bbllanma tarzida ularning o\u02bbylagan va ro\u02bbyobga chiqqan asaridir. Bundan ancha ilgari Abdurahmon Jomiy (1414 \u2013 1492) kabi shoir va mistik dostonni \u201cFors tilidagi Qur\u02bcon\u201d deb atagan edi, nafaqat Jaloliddin shogirdlari va \u201cMavlaviy\u201d birodarligi a\u02bczolari, balki ko\u02bbplab boshqa ezoterik bilim g\u02bboyasi ixlosmandlari uni olqishlashib ta\u02bcrif-tavsif qilgandilar. Tasavvuf mazmunan o\u02bbxshash ancha \u201cilhomlangan\u201d asarlarni vujudga keltirdi, ammo ulardan hech biri \u201cMasnaviy\u201d kabi shu darajada yoyilib ketgan ( asl tildagi qo\u02bblyozmalarning o\u02bbzigina bizning kungacha 500 dan ortiqni tashkil qiladi), shu qadar diqqat bilan o\u02bbrganilgan va shunchalik ko\u02bbp sonli aks-sadolarni (sharhlar, izohlar va tarjimalar ko\u02bbrinishida) keltirib chiqargan emas.<\/span><\/p>\n

\u201cMasnaviy\u201d Jaloliddinning aql-zakovati va o\u02bbzidagi masal va hikoyalarining turli xil manbalardan yig\u02bbib olingan syujetlari bilan kishini hayratda qoldiradi. U bir yuz ellikdan ortiq asarni qarab ololgan. Shuningdek, bu turli xalqlarning folkloriga bevosita muallif murojaati hisoblanmaydi. Jumladan, suruvchi pashsha haqidagi masal arab shoiri Abu Nuvos (IX asr) Ja\u02bcfar Barmakiy[2]<\/a>ga aytib bergan hajviyasining ikki qatori asosida vujudga kelgan edi. Yuqorida aytilganidek, Jaloliddin doston yozmadi, u aytib turdi, hissiy ko\u02bbtarilish holatida ilhomona yodaki o\u02bbqib tashladi. Shuning uchun \u201cMasnaviy\u201dda, shubhasiz, badihago\u02bbylik lahzasi olqishlanadi. Doston ichki bir turtki bilan yaratilgan, muayyan rejasiz, qandaydir bir ichki his bilan umumiy mavzu tizimcha va yagona syujet o\u02bbzakdan ayro, labirint monand, deb e\u02bctirof etiladi. Darhaqiqat, \u201cMasnaviy\u201d tuzilishi murakkab va ko\u02bbp rejali. U Rumiy o\u02bbz o\u02bbtmishdoshlari Sanoiy va Attor izidan yurib, ko\u02bbngil suygan shakldagi masal, ibratli hikoya bo\u02bblib chiqadigan didaktik janrdagi dostonni yaratish jarayonida yanada murakkablashadi. \u201cMasnaviy\u201ddagi badihago\u02bbylik muallifning talay teokratik holatlarni tasvirlashi lozim bo\u02bblgan masallarning kelish tartibidagi kompozitsion inversiyaga olib keldi, biroq ular bog\u02bblanish aloqalari tamoyili bo\u02bbyicha saralab olingan, ba\u02bczan ular atayin xiralashtirilgan. Bir-biridan izinma-ketin keladigan o\u02bbtkir zakoli va mohirona yozilgan masal-hikoyalardagi tasvirlar uzun zanjirni ifodalaydi yoki bir-biridan kelib chiqadi. Bir qator hollarda butun boshli hikoyalar safini boshlab beruvchi asosiy qissa hikoyalarni qolipga soladigan ramkaga aylanadi, butun saf esa she\u02bcriy hoshiyalangan qissaga aylanib ketadi. \u201cMasnaviy\u201d da bu kabi qissalarning 30 dan ortig\u02bbini sanash mumkin (buning ustiga ba\u02bczilari hajmiga ko\u02bbra nihoyatda ulkan). Gohida bunday hikoyaning uzilib qolgan hikoyalanishi ko\u02bbp sahifalardan keyin qayta jonlanadi (solishtirish: Bibliyadagi Muso haqidagi Qur\u02bcon oyatlarining tafsirlari shodasi \u2013 2, 3- 4, 6 kitoblarda). Shuni yodda tutish kerakki, Jaloliddin \u201cMasnaviy\u201d ustida ishlay turib, o\u02bbziga xos ijtimoiy buyurtma \u2013 shogirdlarining iltimosiga binoan musulmon mistikasi bo\u02bbyicha she\u02bcriy qo\u02bbllanma yozishni bajardi[3]<\/a>.<\/span><\/p>\n

Foydalanilgan adabiyotlar ro\u02bbyxati<\/strong><\/span><\/p>\n

    \n
  1. Xorijiy Sharq xalqlarining ilg\u02bbor ijtimoiy falsafiy fikrlari tarixi ocherki, -T.: Fan, 1971.<\/span><\/li>\n
  2. Bartold V.V. Vvdeniye k izdaniyu \u201cHudud al-alam\u201d. Sochineniye. T.8. \u2013 Moskva: Nauka, 1973.<\/span><\/li>\n
  3. Corbin H. History de la Philosophy islamique. \u2013 Paris, 1964.<\/span><\/li>\n
  4. Watt W. M. Islamic Philosophy and Theology. \u2013 Edinburgh, 1962.<\/span><\/li>\n<\/ol>\n
    Abdullaziz ABDUVAXIDOV,<\/strong><\/span><\/div>\n
    Toshkent davlat Sharqshunoslik universiteti<\/strong><\/span><\/div>\n
    Sharq falsafasi va madaniyati yo\u02bbnalishi 1-kurs magistri<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Jaloliddin Rumiy tasavvuf ilmining yirik piri komillaridan bo\u02bblishi bilan birga Yaqin va O\u02bbrta Sharq xalqlari ijtimoiy-falsafiy tafakkurining yirik bilimdoni bo\u02bblgan mutafakkir hamda islom dini va shariat ahkomlari mazmun-mohiyatini chuqur anglab yetgan zabardast ilohiyot ulamosi hamdir. Shuning uchun Rumiy tasavvufiy ta\u02bclimotining, shu jumladan, inson ma\u02bcnaviy kamoloti haqidagi qarashlarini yoritishda ularning falsafiy va diniy-tasavvufiy manbalarini tahlil qilish …<\/p>\n","protected":false},"author":1,"featured_media":26222,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nYAQIN VA O\u02bbRTA SHARQ XALQLARI IJTIMOIY-FALSAFIY TAFAKKURI TARIXIDA O\u02bbCHMAS IZ QOLDIRGAN BUYUK ALLOMA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"YAQIN VA O\u02bbRTA SHARQ XALQLARI IJTIMOIY-FALSAFIY TAFAKKURI TARIXIDA O\u02bbCHMAS IZ QOLDIRGAN BUYUK ALLOMA\" \/>\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=26223&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"YAQIN VA O\u02bbRTA SHARQ XALQLARI IJTIMOIY-FALSAFIY TAFAKKURI TARIXIDA O\u02bbCHMAS IZ QOLDIRGAN BUYUK ALLOMA - 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