{"id":26444,"date":"2023-02-02T08:59:35","date_gmt":"2023-02-02T03:59:35","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26444"},"modified":"2023-02-01T18:00:48","modified_gmt":"2023-02-01T13:00:48","slug":"najmiddin-kubroning-odobus-sufiyya-asarida-sof-tasavvuf-borasidagi-qarashlar","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26444&lang=oz","title":{"rendered":"NAJMIDDIN KUBRONING \u201cODOBUS SUFIYYA\u201d ASARIDA SOF TASAVVUF BORASIDAGI QARASHLAR"},"content":{"rendered":"

Hozirgi kunda tariqatga ergashish kerak, musulmon kishi u siz yashab bo\u02bblmaydi, deya ko\u02bbplab insonlarni o\u02bbz yo\u02bbliga ergashtirayotgan kimsalar mavjud. Tariqat haqiqatdan ham musulmon kishi ergashiladigan, musulmon kishi hayotining mazmuni bo\u02bblgan, hamda odob-axloq dasturi sanaladigan yo\u02bbldir. Ammo bu kim tariqatga ergashish da\u02bcvosi bilan chiqsa unga ergashish kerak degani emas. Zero bu targ\u02bbibotni qilayotganlarning hammasi ham tariqatning asl mohiyatini anglab yetgan emas. Shuning uchun bu borada komil murshidni topish darkor. Undan tashqari asl tariqat mohiyati nimadan iborat ekanini bizlarga o\u02bbrgatadigan, ahli tasavvuf ustozlar tomonidan yozilgan mo\u02bbtabar kitoblarni mutolaa qilib, o\u02bbrganib borish maqsadga muvofiq.<\/span><\/p>\n

Bu borada o\u02bbrnak bo\u02bbladigan bobokalonlarimiz hamda ular yozib qoldirgan manbalar talaygina. Shulardan biri buyuk tasavvuf namoyandasi Najmiddin Kubro (r.a.)dir. U kishi biz musulmonlarga o\u02bbrnak bo\u02bbladigan bir qancha manbalarni bitgan bo\u02bblib, ularning hammasi o\u02bbz o\u02bbrnida mo\u02bbtabar, ahamiyatli manbalardir. Ana shulardan biri u kishining \u201cOdobus sufiyya\u201d (So\u02bbfiylik odoblari) asari bo\u02bblib, bu asar ayni tasavvuf, tariqat, suluk sohiblari haqida bo\u02bblib, haligacha tadqiqotchilar tomonidan keng o\u02bbrganilib jamoatchilikka taqdim qilingani yo\u02bbq.<\/span><\/p>\n

Shunday ekan tasavvuf va tariqat borasida asl manba sanaladigan shu kabi asarlarni o\u02bbrganish, uni tadqiq qilish hamda uning mazmun mohiyatini keng jamoatchilikka taqdim qilish biz kabi islomshunos tadqiqotchilarning zimmasidagi vazifadir. Zero bu kabi asarlar yurtdosh olimlarimiz tomonidan bir ikkitagina bitilmagan. Agar ular tomonidan yozilgan asarlar manbalar xazinasidan qidirilsa biz hali nomini ham eshitmagan bir qancha asarlar bitilganini aniqlash mumkin. Kubroviyya tariqati asoschisi, buyuk mutasavvif Najmiddin Kubroning Odobus sufiyya asari ham ana shunday asarlar sirasiga kiradi. Chunki u kishining biz uchun eng mashhur va e\u02bctirof qilingan \u201cUsulul ashar\u201d (O\u02bbn asos) asaridir.<\/span><\/p>\n

Najmiddin Kubroning \u201cOdobus sufiya\u201d asari bizning diyorlarda nashrdan chiqmagan. Izlanishlar natijasida u kishining bu asari Eron islom respublikasining poytaxti Tehron shahrida \u201cKutubxonayi Majlisi sho\u02bbroyi milliy\u201d nomli kutubxonada 78058\\7741 invertar raqam ostida saqlanayotganligi aniqlandi. Ilmiy izlanishlar olib borish, asarni tadqiq qilish maqsadida kutubxonaning rasmiy veb sayti \u201c\u0643\u062a\u0627\u0628\u062e\u0627\u0646\u0629 \u0625\u0633\u0644\u0627\u0645\u064a \u0648\u062a\u0635\u0648\u0641\u201d (islomiy va tasavvufga doir kitoblar kutubxonasi)dan kitobning elektron shakli yuklab olindi.<\/span><\/p>\n

Ushbu qo\u02bblyozma asar faqat Najmiddin Kubroning Odobus sufiyya asari bilangina kifoyalanmay Sa\u02bcduddin Xurosoniyning \u201cTafsiri irfoniy\u201d, hamda \u201cMuntaxobut tavrot\u201d asarlarini ham qamrab olgan<\/span><\/p>\n

Asar tasavvuf ilmiga doir bo\u02bblib, fors tilida yozilgan. U o\u02bbz ichiga yettita bobni qamrab oladi. Har bir bobda solikning odoblari bosqichma-bosqich yoritib boriladi.\u00a0<\/span><\/p>\n

    \n
  1. \u0627\u0644\u0628\u0627\u0628 \u0627\u0644\u0623\u0648\u0644 \u0641\u0649 \u0644\u0628\u0633 \u0627\u0644\u062e\u0631\u0642\u0629 So\u02bbfiylik xirqasini kiyish[1]<\/a><\/span><\/li>\n
  2. \u0628\u0627\u0628 \u062f\u0648\u0645 \u062f\u0631 \u0646\u0634\u0633\u062a \u0648\u062e\u0627\u0633\u062a \u0635\u0648\u0641\u06cc So\u02bbfiyning o\u02bbtirib turishi haqida[2]<\/a><\/span><\/li>\n
  3. \u0628\u0627\u0628 \u0633\u06cc\u0645 \u062f\u0631 \u0631\u0641\u062a\u0646 \u062e\u0627\u0646\u0642\u0627\u0647 Xonaqohga borish odobi haqida[3]<\/a><\/span><\/li>\n
  4. \u0628\u0627\u0628 \u0686\u0647\u0627\u0631\u0645 \u062f\u0631 \u0637\u0639\u0627\u0645 \u062e\u0648\u0631\u062f\u0646 Ovqatlanish odobi[4]<\/a><\/span><\/li>\n
  5. \u0628\u0627\u0628 \u067e\u0646\u062c\u0645 \u062f\u0631 \u062f\u0639\u0648\u0627\u062a Mehmonga borish va mehmon kutish odobi[5]<\/a><\/span><\/li>\n
  6. \u0628\u0627\u0628 \u0634\u0634\u0645 \u062f\u0631 \u0633\u0645\u0627\u0639 Simo (eshitish) to\u02bbg\u02bbrisida[6]<\/a><\/span><\/li>\n
  7. \u0628\u0627\u0628 \u0647\u0641\u062a\u0645 \u062f\u0631 \u0633\u0641\u0631 \u06a9\u0631\u062f\u0646 Safar odoblari[7]<\/a><\/span><\/li>\n<\/ol>\n

    Najmiddin Kubro birinchi bobni bayon qilar ekan, gapni bunday boshlaydi:<\/span><\/p>\n

    \u201c\u0647\u0631 \u0643\u0631\u0627 \u0625\u0631\u0627\u062f\u062a \u0625\u064a\u0646 \u0631\u0627\u0647 \u067e\u062f\u06cc\u062f \u0622\u06cc\u062f \u0648\u062e\u0627\u0647\u062f\u06a9\u0647 \u062e\u0631\u0642\u0647\u00a0 \u067e\u0648\u0634\u062f \u0628\u0627\u06cc\u062f\u06a9\u0647 \u0627\u0632 \u062f\u0633\u062a \u067e\u06cc\u0631\u06cc \u067e\u0648\u0634\u062f\u201d<\/strong>[8]<\/a><\/span><\/p>\n

    Ya\u02bcni: \u201cHar kim bu yo\u02bblni iroda qilsa va tariqat xirqasini kiyishni xohlasa uni pirning qo\u02bblidan kiysin\u201d.<\/span><\/p>\n

    Bundan xulosa qilinadiki tariqat yo\u02bbli mustaqil izlanishlar bilan yoki kitob mutolaa qilish bilan o\u02bbzlashtiriladigan yo\u02bbl emas. Balki, har bir solik buning uchun bir piri komil, murshid ustozni topishi va uning etagini tutish lozimdir. Undan tashqari har xil ijtimoiy tarmoqlari ham ilm manbai yoki bu yo\u02bblni tutish vositasi emas. Solikning yo\u02bblning avvalida qiladigan birlamchi ishi unga to\u02bbg\u02bbri yo\u02bblni ko\u02bbrsatadigan ustoz topishdir. Hozirgi kunda tasavvuf yo\u02bblini tutishda ko\u02bbp yanglishishlar shu ustozsizlikdan yoki ustozni to\u02bbg\u02bbri tanlay bilmaslikdan deyish mumkin.<\/span><\/p>\n

    Najmiddin Kubro asarni davom ettirar ekan yana quyidagi iboralarni keltiradi:<\/span><\/p>\n

    \u201c\u06a9\u0647 \u0627\u0648\u0631\u0627 \u0639\u0644\u0645 \u0637\u0631\u06cc\u0642\u062a \u0648\u0634\u0631\u06cc\u0639\u062a \u0648\u062d\u0642\u06cc\u0642\u062a \u0628\u0627\u0634\u062f \u0648\u0639\u0627\u0644\u0645 \u0628\u0627\u0634\u062f \u0628\u0627\u0635\u0648\u0644 \u062f\u06cc\u0646 \u0648\u0639\u0627\u0631\u0641 \u0628\u0648\u062f \u0628\u0622\u062f\u0627\u0628 \u0634\u0631\u06cc\u0639\u062a \u0648\u0648\u0627\u0642\u0641 \u0628\u0648\u062f \u0628\u0631 \u0627\u0633\u0631\u0627\u0631 \u0637\u0631\u06cc\u0642\u062a \u0648\u062d\u0642\u06cc\u0642\u062a \u06a9\u0647 \u062a\u0627 \u0686\u0648\u0646 \u0645\u0631\u06cc\u062f \u0631\u0627 \u0627\u0634\u06a9\u0627\u0644\u06cc\u00a0 \u0627\u0641\u062a\u062f \u062f\u0631 \u0634\u0631\u06cc\u0639\u062a \u0628\u0639\u0644\u0645 \u062e\u0648\u06cc\u0634 \u0628\u06cc\u0627\u0646 \u06a9\u0646\u062f<\/strong>\u201c[9]<\/a><\/span><\/p>\n

    \u00a0\u201cO\u02bbsha pir shariat, tariqat va haqiqat ilmlari sohibi bo\u02bblsin hamda usuli dinda olim, tariqatda orif bo\u02bblsin. Shariat odoblarini tariqat va haqiqat sirlari orqali anglagan bo\u02bblsin. Tokim muridda shariat masalalarida biror mushkulotga uchrasa o\u02bbz ilmi orqali uni uni muridga yechib bera olsin\u201d.<\/span><\/p>\n

    Demak komil murshid, haqiqiy orif Allohga yetishish kerak bo\u02bblgan barcha vositalarni jamlagan, o\u02bbzlashtirgan bo\u02bbladi. Buning uchun u uchta: shariat, tariqat va haqiqat yo\u02bbllarining sohibi bo\u02bblishi kerak. Afsuslanarli joyi shuki hozirgi kundagi aksariyat o\u02bbzlaridan murshid yasab olgan shaxslar borki, ular ushbu uch yo\u02bblni jamlash u yoqda tursin ularning bittasini ham mohiyatini to\u02bbliq tushungan emas. Shunday ekan tariqat yo\u02bblini tutmoqchi bo\u02bblgan solik o\u02bbz ustozining mana shu yo\u02bbllar sohibi egasi ekaniga ham e\u02bctibor qilishi kerak bo\u02bbladi. Murshid tariqatdaman desayu shariat ilmlaridan bexabar bo\u02bblsa, yoki haqiqatga erishgan orif bo\u02bblmasa, uning murshidlik da\u02bcvosi puchdir. Aslini olganda murshidlik da\u02bcvo qilinadigan ish emas. Zero murshidni insonlarning o\u02bbzi qidirib boradilar.<\/span><\/p>\n

    Undan tashqari Najmiddin zikr qilgan jumlalardan murshid ilmi hol egasi bo\u02bblishi o\u02bbz muridlarining holini bilib shunga yarasha tavsiya va ko\u02bbrsatma bera olishi zarur ekani ham tushuniladi. Chunki murshidning oldiga har xil saviya, har xil kasb, har xil dunyo qarash\u00a0 egasi bo\u02bblgan muridlar keladi. Tabiiyki ularning holati bir xil emas. Shunday ekan ular uchun beriladigan vazifa va ko\u02bbrsatmalar ham ularning holatiga bog\u02bbliq bo\u02bbladi. Murshid ularning holatini to\u02bbliq ihota qilmas ekan, o\u02bbz muridlari uchun kerakli tavsiyalarni bera olmaydi.<\/span><\/p>\n

    \u201c\u0648\u0686\u0648\u0646 \u062f\u0631 \u062d\u0642\u06cc\u0642\u062a \u0633\u0631\u06cc \u067e\u06cc\u062f\u0627 \u0634\u0648\u062f \u0628\u0647 \u0628\u0635\u06cc\u0631\u062a \u062e\u0648\u06cc\u0634 \u062a\u062d\u0642\u0642 \u0622\u0646 \u0628\u0627\u0632 \u0646\u0645\u0627\u06cc\u062f<\/strong>\u201c[10]<\/a><\/span><\/p>\n

    Ya\u02bcni: \u201cMurid haqiqatni anglashda duch kelgan sirlarni o\u02bbz basirati orqali tushuntira olsin\u201d.<\/span><\/p>\n

    Demak murid o\u02bbz ichidan o\u02bbtayotgan barcha holatlardan o\u02bbz ustozini voqif qilib turishi, bu ishlarni undan sir saqlamasligi lozim ekan. Zero bu ishlarni bajarmaslik uning yuksalishi, darajasini ko\u02bbtarilishiga to\u02bbsqinlik qiladi.<\/span><\/p>\n

    Undan tashqari ustoz shogirdlik shu qadar mustahkam aloqa ekanki kishi ota-onasiga, ahli oilasi, bola-chaqasiga ayta olmaydigan sir asrorlarni o\u02bbz ustoziga oshkor qiladi. Hamda ustoz uning dardiga malham bo\u02bbladigan tavsiyani beradi.<\/span><\/p>\n

    E\u02bctibor qilinsa sof tariqatda ikki tomon (murshid va murid)ga ham mukammal, juda ham nozik talablar qo\u02bbyilgan. Ikki tomon o\u02bbz mas\u02bculiyatlarini to\u02bbliq bajarsalargina sof, to\u02bbg\u02bbri tariqat shakllanadi.\u00a0<\/span><\/p>\n

    Foydalanilgan manba va adabiyotlar<\/strong><\/span><\/div>\n
      \n
    1. \n
      Najmiddin Kubro. Odobus sufiyya. \u2013 Tehron: \u201cKutubxonayi Majlis sho\u02bbroyi Milliy\u201d. \u2116= 78058\/7741. B.326.<\/span><\/div>\n<\/li>\n
    2. \n
      Muhammad ibn Ahmad Zahabiy. Siyari a\u02bclamin nubalo. \u2013 Bayrut: \u201cMuassasatur risala\u201d, 1990. 22\\111.<\/span><\/div>\n<\/li>\n
    3. \n
      Nuriddin Abdurahmon ibn Ahmad al-Jomiy. Nafahotul uns. \u2013 Bayrut, \u201cDorul kutubil ilmiyya\u201d, 2010. 2\\574<\/span><\/div>\n<\/li>\n
    4. \n
      Voiz Haraviy Husayn ibn Ali Koshifiy. Rashahotu aynil hayot fi manaqibi mashayixit toriyqotin naqshbandiyya va adabuhum an-nabaviyyatu va asroruhum ar-robbaniyya. \u2013 Bayrut, \u201cDorul kutubil ilmiyya\u201d, 2008. \u2013 B. 570.<\/span><\/div>\n<\/li>\n
    5. \n
      Ali Akbar Dehhudo. Lug\u02bbatnoma. 104-jild. \u2013 Tehron, \u201cTehron universiteti\u201d nashri, 1965. \u2013 B. 365.<\/span><\/div>\n<\/li>\n
    6. \n
      Mavlono Jaloliddin Rumiy. Masnaviy ma\u02bcnaviy, muqaddima. \u2013 Qobul. \u2013 B. 8.<\/span><\/div>\n<\/li>\n
    7. \n
      N.Ibragimov. Ibn Battuta I yego puteshestviya po Sredney Azii. \u2013 Moskva, \u201cNauka\u201d, 1988. \u2013 B. 74.<\/span><\/div>\n<\/li>\n
    8. \n
      Ruboiynoma. Guzidan ruboiyot az Rudakiy Samarqandiy. Tehron, 1372. \u2013 B. 19.<\/span><\/div>\n<\/li>\n<\/ol>\n

      \u00a0<\/p>\n

      A\u02bczamjon TOSHBOYEV,<\/strong><\/span><\/div>\n
      O\u02bbzbekiston Xalqaro islom akademiyasi \u201cIslom tarixi<\/strong><\/span><\/div>\n
      va manbashunosligi IRCIKA\u201d kafedrasi tayanch doktoranti,<\/strong><\/span><\/div>\n
      Mir Arab oliy madrasasi o\u02bbqituvchisi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

      Hozirgi kunda tariqatga ergashish kerak, musulmon kishi u siz yashab bo\u02bblmaydi, deya ko\u02bbplab insonlarni o\u02bbz yo\u02bbliga ergashtirayotgan kimsalar mavjud. Tariqat haqiqatdan ham musulmon kishi ergashiladigan, musulmon kishi hayotining mazmuni bo\u02bblgan, hamda odob-axloq dasturi sanaladigan yo\u02bbldir. Ammo bu kim tariqatga ergashish da\u02bcvosi bilan chiqsa unga ergashish kerak degani emas. Zero bu targ\u02bbibotni qilayotganlarning hammasi ham tariqatning …<\/p>\n","protected":false},"author":1,"featured_media":26442,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nNAJMIDDIN KUBRONING \u201cODOBUS SUFIYYA\u201d ASARIDA SOF TASAVVUF BORASIDAGI QARASHLAR - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"NAJMIDDIN KUBRONING \u201cODOBUS SUFIYYA\u201d ASARIDA SOF TASAVVUF BORASIDAGI QARASHLAR\" \/>\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=26444&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"NAJMIDDIN KUBRONING \u201cODOBUS SUFIYYA\u201d ASARIDA SOF TASAVVUF BORASIDAGI QARASHLAR - 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