{"id":26390,"date":"2023-01-30T10:06:02","date_gmt":"2023-01-30T05:06:02","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26390"},"modified":"2023-01-30T10:06:02","modified_gmt":"2023-01-30T05:06:02","slug":"ibn-xaldun-inson-jamiyatining-tanazzuli-sabablari-to%ca%bbg%ca%bbrisida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26390&lang=oz","title":{"rendered":"IBN XALDUN INSON JAMIYATINING TANAZZULI SABABLARI TO\u02bbG\u02bbRISIDA"},"content":{"rendered":"

O\u02bbrta asrning buyuk olimi, faylasufi va mutafakkiri Abdurahmon ibn Muhammad ibn Xaldunning ilmiy qarashlari hamda merosi hozirda ham\u00a0 o\u02bbz ahamiyatini yo\u02bbqotmagan. Ibn Xaldun 1332 yilda Shimoliy Afrikaning Tunis shahrida tug\u02bbilib, o\u02bbz davrining olimlaridan Qur\u02bcon, hadis, huquq, tilshunoslik kabi fanlarni o\u02bbzlashtirgan. Mutafakkir tarix, tasavvuf, mantiqqa doir asarlar va she\u02bcrlar yozgan. Alloma Misr sultonlari saroyida eng yuqori mansab \u2013 hojib lavozimida ishlagan. U mohir diplomat sifatida Amir Temur bilan shaxsan uchrashib, suhbatlashgan va yozishmalar olib borgan.<\/span><\/p>\n

Ibn Xaldun asarlari, xususan uning \u201cMuqaddima\u201d asari har doim G\u02bbarb davlatlari ilmiy doiralarida katta qiziqish uyg\u02bbotib kelgan. Alloma o\u02bbzining \u201cKitob ul-ibar\u201d asariga yozgan muqaddimasida inson jamiyatining taraqqiyoti, rivojlanish hamda tanazzuli sabablari to\u02bbg\u02bbrisida asosli fikrlarni keltiradi. \u00a0\u00a0<\/span><\/p>\n

Ibn Xaldun \u201cMuqaddima\u201dda asarida quyidagi fikrni bir necha bor takrorlaydi: \u201cTamaddun bu inson jamiyatining yakunidir\u201d[1]<\/a>. Shunda bir savol tug\u02bbiladi, nega tamaddun inson jamiyatining intihosi bilan yakun topadi? Bu savolga qisqa va aniq javob shuki, tamaddun va davlat bir-biri bilan bevosita bog\u02bbliqligidadir. Birinchidan, ular zoid, ya\u02bcni ortiqcha mahsulot funksiyasini namoyon etib, kerakligidan ko\u02bbra moddiy boyliklarning ortishi bilan tamaddun vujudga keladi; shu bilan birga davlat bu mulkning paydo bo\u02bblishi natijasi hisoblanadi. Mulk esa o\u02bbz navbatida, yana o\u02bbsha ortiqcha mahsulotdan tashkil topadi. Ikkinchidan, davlat va tamaddun hajm jihatidan bir \u2013biriga mos keladi. Mulk bo\u02bblgan va ayni paytda sivilizatsiyani aks ettiradigan \u201czamin ne\u02bcmatlari\u201ddan faqat \u201cdavlat odamlari\u201d foydalanish imkoniyatiga ega, ya\u02bcni tortib olingan zoid o\u02bbsha odamlar o\u02bbrtasida taqsimlanadi. Boshqacha aytganda, tamaddun \u201cjamiyat holati\u201d sifatida butun jamiyatni ifodalaydi, ammo bu boylikning afzalliklaridan uning barcha a\u02bczolari foydalana olmaydi, chunki ba\u02bczilardan zoid to\u02bblovlar, soliqlar, to\u02bbg\u02bbridan-to\u02bbg\u02bbri musodara qilish va boshqa usullar vositasida yig\u02bbib olinadi, boshqalar esa bu zoidlarni iste\u02bcmol qiladi: \u201cDavlat fuqarolardan pul yig\u02bbib oladi va uni o\u02bbz odamlari va qo\u02bbl ostidagi xodimlariga sarflaydi\u2026 ushbu pullar fuqarolardan keladi, lekin davlat odamlariga va so\u02bbngra ular bilan bog\u02bbliq poytaxt aholisiga ketadi\u201d[2]<\/a>.<\/span><\/p>\n

Insoniyat va tamaddun halokatining xabarchisi hashamat hisoblanadi. Hashamatning davlat va jamiyatga ta\u02bcsiri ziddiyatli va bir xil emas. Davlatning dastlabki davrida hashamat \u201cdavlatning kuch-qudratini oshiradi\u2026 Buning sababi shundaki, agar aholida mulk va hashamat paydo bo\u02bblsa, bola tug\u02bbilishi ko\u02bbpayib, davlatning qamrab olishi ortadi, asabiya oshadi, shuningdek, \u201cmijozlar\u201d, ya\u02bcni \u201chimoyalangan\u201d qatlam ham ko\u02bbpayadi. Ularning avlodi farovonlik va hashamatda tarbiyalanadi, ularning mavjud soniga son va qudratiga kuch qo\u02bbshiladi.<\/span><\/p>\n

Biroq, kelajakda hashamat tobora ortib borib, jamiyat uchun salbiy rol o\u02bbynay boshlaydi. \u201cMadaniyatli odamlar\u201d, shu bilan birga \u201cdavlat odamlari\u201d hisoblanib, zaiflasha boradi. Ular o\u02bbzlarini himoyalash uchun yollanma askar va qo\u02bbriqchilarga ehtiyoj seza boshlaydi. \u201cTamaddun va hashamat bilan bog\u02bbliq odob-axloq \u2013 bu asl buzuqlikning o\u02bbzidir, zero, inson foydani bilib, zarardan qocha, shu bilan birga to\u02bbg\u02bbri axloqqa ega bo\u02bblsagina inson hisoblanadi. Tamaddun odami esa o\u02bbz ehtiyojlarini qondira olmaydi, bu yo uning noziklashib ketishi oqibatida ojizligidan, yoki haddan tashqari farovonlik va hashamat bilan bog\u02bbliq holda kibrga berilganligidan bo\u02bbladi.<\/span><\/p>\n

\u201cDavlat odamlari\u201dning dabdabali hayotga intilishi va davlat tarkibiga kiruvchi yollanma qo\u02bbshin uchun xarajatlar bilan bir qatorda turmushning qimmatlashishiga olib keladi. Natijada iqtisodiyot vayron bo\u02bbladi, chunki \u201cbu vaqtda davlatlarda xarajatlarning ortishi bilan yanada yangi soliqlar joriy etiladi\u201d.<\/span><\/p>\n

Jamiyat axloqiy tanazzulga yuz tuta boshlaydi. Ibn Xaldun shu bilan birga inson axloqini (xarakter, temperament) geografik, ya\u02bcni ob-havo yoki iqlim bilan chambarcha bog\u02bbliqligini ta\u02bckidlaydi. \u00a0Axloq yana insonni tarbiyalovchi ijtimoiy muhit bilan ham bog\u02bbliq. Axloqiy me\u02bcyorlar ushbu tarbiya natijasida o\u02bbziga xos \u201codatlar\u201dga aylanib, davlatning rivojlanishi darajasiga muvofiq keladi va fuqarolarning axloqiga kuchli ta\u02bcsir ko\u02bbrsatadi. \u201cBilingki, davlat turli bosqichlardan va yangi holatlardan o\u02bbtadi hamda har bir bosqichda odamlar mazkur bosqich bilan bog\u02bbliq bo\u02bblgan huquqlarga ega bo\u02bbladilar va u boshqa bosqichdagi xulqdan farq qiladi\u201d, deb yozadi Ibn Xaldun. Davlat va tamaddun rivojlanishining so\u02bbnggi bosqichlarida axloqqa buzuqlik, yolg\u02bbon, adovat, ayyorlik xos va bularning barchasi \u201cistalgan usul bilan yashash uchun mablag\u02bblarni qo\u02bblga kiritish maqsadida\u201d bo\u02bbladi. \u201cSen ularni yolg\u02bbon gapirishda, xavfli o\u02bbyinlarda ishtirok etishda, firibgarlikda, aldashda, o\u02bbg\u02bbrilikda, kafolatlarni buzishda, sudxo\u02bbrlikda va savdo shartnomalariga rioya qilmasliklarida ko\u02bbrasan. So\u02bbngra sen ularning yanada firibgarlik va uning turli ko\u02bbrinishlarida tobora mohir va bezbet bo\u02bblayotganliklarini ko\u02bbrasan, toki ular boriki odob-axloqni yo\u02bbqotish darajasiga yetib boradilar. Bularning barchasi hatto qarindosh-urug\u02bblar orasida ham ro\u02bby beradi\u201d[3]<\/a>.<\/span><\/p>\n

Shunday qilib, tamaddun va hashamat insoniyat jamiyatining inqirozidan va yakunidan xabar beradi. Ibn Xaldun o\u02bbz fikrini quyidagicha ifodalab, misol keltiradi: \u201cAgar shaharda juda ko\u02bbp nordon norinj daraxtini o\u02bbtqazsalar, bu uning halokatidan darak beradi. Shuning uchun ko\u02bbpchilik oddiy odamlar hovlisida nordon norinjni ekishdan qo\u02bbrqadilar. Bu norinjning o\u02bbziga xos xususiyatiga bog\u02bbliq emas, chunki nordon norinj va va sarv mevasining na ta\u02bcmi, na foydasi bordir. Biroq, bog\u02bblar va ularni sug\u02bborish tamaddun bilan bog\u02bbliq bo\u02bblib, qoplanganiga qaramay, tamaddunning intihosini anglatadi, chunki ularni bog\u02bblarda faqat shakl-shamoyili uchun va hashamatda dabdabaga erishilganidan so\u02bbng ekadilar. Aytganimizdek, bu shaharning halokati va vayron bo\u02bblishining boshlanishi xavfi mavjud bo\u02bblgan bosqich hisoblanadi. Xuddi shunday fikr haqida ham aytiladi\u201d[4]<\/a>.<\/span><\/p>\n

Jamiyatning tanazzulga uchrashining asosiy sababi, barcha illatlarning markazi davlat hisoblanadi \u2013 bu \u201cMuqaddima\u201d asarining asosiy g\u02bboyasi. Oxir-oqibatda jamiyatning vayron bo\u02bblishiga davlat amalga oshiradigan turli xil zo\u02bbravonlik shakllari olib keladi. Ibn Xaldun shunday yozadi: \u201cAdolatsizlik faqat birovning mulkini yoki molini biror bir sababsiz hamda kafforatsiz tortib olishda deb hisoblamagin. Bu barchaga ma\u02bclumdir. Adolatsizlik bu ancha umumiy tushuncha. Birovning shaxsiy mulkini o\u02bbzlashtirgan yoki mehnati samarasini kuch bilan tortib olgan, yoki undan noqonuniy tarzda biror bir narsani talab qilgan, yoki unga majburiy tarzda qonunda ko\u02bbrsatilmagan har qanday kimsa, o\u02bbsha insonga adolatsizlik qilgan bo\u02bbladi.<\/span><\/p>\n

Xuddi shunday, nohaq bo\u02bblgan soliq yig\u02bbuvchilar zolim hisoblanadi, birovning mulkiga tajovuz qilganlar ham zolim, insonni talon-taroj qilganlar ham zolim, odamlarni o\u02bbz haq-huquqlarini amalga oshirishga monelik qilganlar ham zolim va umuman mol-mulkni ko\u02bbpaytiradiganlarning hammasi zolimdir. Bu balolarning barchasi jamiyatni barbod qiluvchi, uning mohiyati bo\u02bblgan davlatga borib taqaladi\u201d[5]<\/a>.<\/span><\/p>\n

Ibn Xaldunning o\u02bbz davrining davlatiga nisbatan salbiy munosabati shu qadar aniq ifodalanganki, arab mutafakkiri \u201cfeodal davlatning ahamiyatini va sulton yoki hukmdorning ijobiy rolini bo\u02bbrttirib ko\u02bbrsatgan\u201d[6]<\/a>\u00a0degan ba\u02bczi mualliflarning fikrlarini alloma qarashlari to\u02bbg\u02bbrisida bexabarliklari bilan izohlash mumkin. Ibn Xaldunning fikriga ko\u02bbra, davlat ko\u02bbr-ko\u02bbrona kuch bo\u02bblib, hayotga obyektiv (moddiy) sabablardan kelib chiqib yondashadi va shu obyektiv sabablarga ko\u02bbra o\u02bbzi tekinxo\u02bbrlik qilib, jamiyatni o\u02bbldiradi hamda o\u02bbzi ham halok bo\u02bbladi.<\/span><\/p>\n

Xulosa qilib aytadigan bo\u02bblsak, Ibn Xaldunning ijtimoiy qarashlarida birinchi o\u02bbrinda adolat prinsipi turadi. Mutafakkir adolat hukm surgan va qonunlar ustuvor bo\u02bblgan davlatgina mustahkam bo\u02bblishi to\u02bbg\u02bbrisidagi fikrni ilgari suradi. Shu jihatdan, allomaning qarashlarini ilmiy tadqiq etish va o\u02bbrganish Uchinchi Renessans poydevorini barpo etar ekanmiz, bugungi kunda dolzarb bo\u02bblib, juda muhim ahamiyat kasb etadi. \u00a0\u00a0<\/span><\/p>\n

Adabiyotlar:<\/span><\/div>\n
\n
    \n
  1. Garaudy R. Pour un dialogue des civilisations. L\u02bbOccident est un accident. Paris, 1977.<\/span><\/li>\n
  2. Lacoste I. lbn Khaldoun. Naissance de l\u02bbhistoire passee du Tiers-Monde. Paris, 1966.<\/span><\/li>\n<\/ol>\n<\/div>\n
    [1]<\/a>\u00a0\u00a0\u00a0Ibn Xaldun. Muqaddimat Ibn Xaldun. Maktabat Lubnon, Bayrut, 1992. \u2013B.372.<\/span><\/div>\n
    [2]<\/a>\u00a0\u00a0 Ibn Xaldun. Muqaddimat Ibn Xaldun. Maktabat Lubnon, Bayrut, 1992. \u2013B. 369.<\/span><\/div>\n
    [3]<\/a>\u00a0\u00a0 Ibn Xaldun. Muqaddimat Ibn Xaldun. Maktabat Lubnon, Bayrut, 1992. \u2013B.372-373.<\/span><\/div>\n
    [4]<\/a>\u00a0Ibn Xaldun. Muqaddimat Ibn Xaldun. Maktabat Lubnon, Bayrut, 1992. \u2013B.373.<\/span><\/div>\n
    [5]<\/a>\u00a0Ibn Xaldun. Muqaddimat Ibn Xaldun. Maktabat Lubnon, Bayrut, 1992. \u2013B.288.<\/span><\/div>\n
    [6]<\/a>\u00a0Feoktistov A. M. Problem\u044b kulturno-istoricheskogo protsessa v sotsialno-ekonomicheskom uchenii Ibn-Xalduna. \u2013 \u201cProblem\u044b filosofii\u201d (Kiyev), 1977, v\u044bp. 41. \u2013B.133<\/span><\/div>\n
    Davronbek QODIROV,<\/strong><\/span><\/div>\n
    Buxoro davlat universiteti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    O\u02bbrta asrning buyuk olimi, faylasufi va mutafakkiri Abdurahmon ibn Muhammad ibn Xaldunning ilmiy qarashlari hamda merosi hozirda ham\u00a0 o\u02bbz ahamiyatini yo\u02bbqotmagan. Ibn Xaldun 1332 yilda Shimoliy Afrikaning Tunis shahrida tug\u02bbilib, o\u02bbz davrining olimlaridan Qur\u02bcon, hadis, huquq, tilshunoslik kabi fanlarni o\u02bbzlashtirgan. Mutafakkir tarix, tasavvuf, mantiqqa doir asarlar va she\u02bcrlar yozgan. Alloma Misr sultonlari saroyida eng yuqori …<\/p>\n","protected":false},"author":1,"featured_media":26388,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nIBN XALDUN INSON JAMIYATINING TANAZZULI SABABLARI TO\u02bbG\u02bbRISIDA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"IBN XALDUN INSON JAMIYATINING TANAZZULI SABABLARI TO\u02bbG\u02bbRISIDA\" \/>\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=26390&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"IBN XALDUN INSON JAMIYATINING TANAZZULI SABABLARI TO\u02bbG\u02bbRISIDA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"IBN XALDUN INSON JAMIYATINING TANAZZULI SABABLARI TO\u02bbG\u02bbRISIDA\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=26390&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=\"2023-01-30T05:06:02+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2023\/01\/bukhari_buxoriy2023_17.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=\"5 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=26390&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=26390&lang=oz\",\"name\":\"IBN XALDUN INSON JAMIYATINING TANAZZULI SABABLARI TO\u02bbG\u02bbRISIDA - 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