{"id":26650,"date":"2023-02-16T08:04:47","date_gmt":"2023-02-16T03:04:47","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26650"},"modified":"2023-02-14T15:05:39","modified_gmt":"2023-02-14T10:05:39","slug":"obid-namangoniy-zamonasi-haqida-tuhfat-ul-obidin-va-anis-ul-oshiqin-bayozi-asosida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26650&lang=oz","title":{"rendered":"OBID NAMANGONIY ZAMONASI HAQIDA (\u201cTuhfat ul-obidin va anis ul-oshiqin\u201d bayozi asosida)"},"content":{"rendered":"

XIX asr oxiri va XX asr boshlarida yuz bergan ijtimoiy-siyosiy, madaniy o\u02bbzgarishlar o\u02bbzbek adabiyotiga o\u02bbz ta\u02bcsirini ko\u02bbrsatdi. O\u02bbzbek adabiy harakatiga yangi yo\u02bbnalishlar, yangi rux, yangi mavzular kirib keldi. Bu davrda o\u02bbzbek adabiyotida yangi nomlar paydo bo\u02bbldi va ularning ijodi vaqtli matbuotda yoritilib borildi. Ularning ko\u02bbplari bayozlar, to\u02bbplamlar, devonlar holida chop etildi. Ana shu davr mahsuli bo\u02bblgan \u201cArmug\u02bboni Xislat\u201d, \u201cTurkiy Guliston yoxud axloq\u201d, \u201cBayozi Haziniy\u201d, \u201cTuhfai Shavkat\u201d, \u201cMajmuai shoiron\u201d, \u201cBayozi Miriy\u201d, \u201cBayozi Nodim\u201d, \u201cBayozi Kamiy\u201d, \u201cHaft shuaro\u201d, \u201cBayozi Tabibiy\u201d, \u201cTazkirai shuaro\u201d kabi ko\u02bbpgina bayozlar va to\u02bbplamlar qatorida hali nashr etilmagan va o\u02bbrganilmagan \u201cTuhfat-ul obidin va anis ul-oshiqin\u201d (\u201cObidlar tuhfasi va oshiqlar ulfati\u201d) bayozi ham alohida ahamiyatga ega[1]<\/a>.<\/span><\/p>\n

Bizning qo\u02bblimizda mavjud bo\u02bblgan \u201cTuhfat-ul obidin va anis ul-oshiqin\u201d (quyida qisqartirib: \u201cTuhfat ul-obidin\u201d deb ataymiz) bayozi 1326 hijriy \u2013 1908 melodiy yilda Toshkentda Mulla Hasan Orifjonov litografiyasida (toshbosmasida) chop etilgan.<\/span><\/p>\n

Bayozning oxirida o\u02bbsha davrning xarakteristikasini ifodalovchi Obid Namangoniyning \u201cMuxammas ul-Obid\u00a0<\/em>\u02bb<\/em>ala-l-Majrux fiy ahvoli ahli zamon (Zamon ahlining ahvoli haqidagi Majruhning g\u02bbazaliga Obidning muxammasi)<\/em>\u201d deb nomlanuvchi muxammasi alohida e\u02bctiborga molikdir. Muxammasning nomlanishi ham \u201cZamon ahlining ahvoli\u201d deb yuritiladi. Ushbu muxammasda Turkistondagi ijtimoiy-siyosiy va madaniy ahvol mahorat bilan bayon etilgan va sharhlab berilgan bo\u02bblib, aruzning go\u02bbzal namunasi desa bo\u02bbladi. Jumladan, Turkistondagi ijtimoiy-siyosiy ahvol, turlicha tartib va nizomlarning g\u02bbayrimilliy va g\u02bbayridiniy ko\u02bbrinishdaligi hamda ularning oqibatlari haqida gap boradi. Muxammas shunday boshlanadi:<\/span><\/p>\n

Bo\u02bbldilar bizlarga nosih befarosatlar chiqib,<\/em><\/span><\/div>\n
Amri ma\u02bcruf aylashurlar betahoratlar chiqib,<\/em><\/span><\/div>\n
Maslahatdon bo\u02bbldi necha bezakovatlar chiqib,<\/em><\/span><\/div>\n
Bo\u02bbldi Farg\u02bbona elikim g\u02bbayri sun\u02bcatlar chiqib,<\/em><\/span><\/div>\n
Turfa tartibu nizomu o\u02bbzga bid\u02bcatlar chiqib[2]<\/strong><\/a>.<\/em><\/span><\/div>\n

Turfa tartib va qoidalar hamda shariatdan tashqari bid\u02bcatlar joriy etilib, o\u02bbzlari befarosat bo\u02bblgani holda, bizga nasihat beruvchilar ko\u02bbpaydi, deb noliydi shoir. Betahoratlar (bu yerda g\u02bbayrimusulmonlar nazarda tutilgan \u2013 M.S.) kelib bizga amru ma\u02bcruf qiluvchilar, \u201cadab o\u02bbrgatuvchilar\u201d ko\u02bbpayganini, aqlsiz nodonlar kelib aql o\u02bbrgatishini va Farg\u02bbona eli shunday kishilar qo\u02bbli ostida qolganini afsus bilan bayon etadi.<\/span><\/p>\n

O\u02bbsha davrda mahalliy millatlarni bo\u02bbysundirish uchun ularni diniy e\u02bctiqodidan va milliy ma\u02bcnaviyatidan mahrum qilish kerakligi chor Rossiyasi siyosatining Markaziy Osiyoga nisbatan bunday yo\u02bbli amalda joriy etilganligini muxammasdagi fikrlar tizimi orqali bilib olamiz. Muxammasni o\u02bbqiganimiz sari islom dinining qadriga putur yeta boshlagani, odamlarda hamiyat, ya\u02bcni din uchun or-nomusni\u00a0\u00a0\u00a0 saqlash, uning rivoji uchun mashaqqat chekish qolmagani, kishilarda bir-birovga birodarlik nishonalari kamayib borayotganligi haqidagi manzaralar tasavvurimizda gavdalanadi:<\/span><\/p>\n

Ba\u02bczilar masjid aro ermas xudo uchun muqim,<\/em><\/span><\/div>\n
Madrasa ichra mudarris vaqfi uchun mustaqim,<\/em><\/span><\/div>\n
Gar o\u02bbzi lutf aylamas bo\u02bblsa xudovandi Karim,<\/em><\/span><\/div>\n
Mavja kelturdi zinovu fisqni bahrigakim,<\/em><\/span><\/div>\n
Zohiri zohidsifat ahli sharoratlar chiqib[3]<\/strong><\/a>.<\/em><\/span><\/div>\n

Bu misralarda Obid Namangoniy tashqi ko\u02bbrinishdangina taqvodor odamlar, ya\u02bcni munofiqlar chiqib, masjidga qatnash ham shunchaki, ko\u02bbz-ko\u02bbz uchun, madrasalarda mudarrislar tolibi ilmlarga saboq berish uchun emas, balki madrasaning yeri va undan keladigan daromad uchun domlalik qilib yurganliklarini achinish bilan qalamga olgan. Shu tufayli, zinokorlik va fisqu-fasod dengizi mavj urib boshladi. Bu esa millat taqdirining inqirozga yuz tutishiga olib keladi.<\/span><\/p>\n

Muxammasda milliy musulmon maktabida tahsil olmagan savodsiz, ma\u02bcrifatsiz johillar paydo bo\u02bblib, ular dinu diyonat, shariat, ma\u02bcrifat kabi qadriyatlarimiz tanazzuliga sabab bo\u02bblganligini, ya\u02bcni kishilar dilida gunoh ishlarga moyillik paydo qilgani, odamlarda ichi qoralik, hasad, fisqu-fasod kabi yaramas illatlar avj olgani, natijada islom dini anqoning urug\u02bbidek, yo\u02bbqolib ketish darajasiga kelib qolganini tanqid ostiga olingan.<\/span><\/p>\n

O\u02bbzi munofiq, mazhabining tayini yo\u02bbq, kishining haqidan qo\u02bbrqmaydigan, tashqi ko\u02bbrinishi imomu aslida ichki dunyosi g\u02bbarib, bediyonat, o\u02bbg\u02bbri odamlar shariatga peshvo bo\u02bblganligidan afsuslanadi Obid Namangoniy. O\u02bbsha zamonda shunday bir toifa odamlar paydo bo\u02bbladiki, o\u02bbzlarini go\u02bbyoki Iskandar Zulqarnayn deb biladilar. Aslida bularning qilmishlari xayru saxovat qilish o\u02bbrniga sudxo\u02bbrlik orqasidan boylik orttirish, amallari faqat yulg\u02bbunchilikdan iborat ekanligining real manzarasi beriladi muxammasda:<\/span><\/p>\n

Aylagung ixlos to\u02bbxtovsiz ko\u02bbrib diydorini,<\/em><\/span><\/div>\n
Qaysi mazhabdin xalifa deb munofiq o\u02bbg\u02bbrini,<\/em><\/span><\/div>\n
Haqi mardumdin hazar qilmas, nadur bilmam dinini,<\/em><\/span><\/div>\n
Xonaqohda raqs urub oldi nechani kafshini,<\/em><\/span><\/div>\n
Botini kizbu xiyonat ahli suhbatlar chiqib[4]<\/strong><\/a>.<\/em><\/span><\/div>\n

O\u02bbsha davrda jamiyatning ijtimoiy-iqtisodiy, siyosiy va madaniy ahvoli shu darajaga yetdiki, pulparastlik barcha muqaddas narsalardan, hattoki, ota-onadan, ilmdan, el ichra e\u02bczozda bo\u02bblgan payg\u02bbambar avlodlarini hurmatlashdan yuqori turar edi. Balki pul uchun ilmli, fozil kishilarni haqoratlash, ota-onalarni behurmat qilish, g\u02bbayridinlarni e\u02bczozlash ustun bo\u02bblib qolganligini muxammas ruhiyatidan bilib olamiz. Obid Namangoniy imon-e\u02bctiqod, axloq, diyonat va ma\u02bcrifat bilan uyg\u02bbunligini, din asrlar osha kishilarni halollikka, rostgo\u02bbylikka, kamtarlikka, mehr-muruvvatga, saxovatga chorlab kelganligini aytib o\u02bbtadi:<\/span><\/p>\n

Xoja, mulloni haqorat aylagaylar pul uchun,<\/em><\/span><\/div>\n
Ilm odobini g\u02bborat aylagaylar pul uchun,<\/em><\/span><\/div>\n
Volidaynni tarki izzat aylagaylar pul uchun,<\/em><\/span><\/div>\n
Kesmagan hinduni izzat aylagaylar pul uchun,<\/em><\/span><\/div>\n
El arosida otangan ahli izzatlar chiqib[5]<\/strong><\/a><\/em><\/span><\/div>\n

Diniy qadriyatlarning tanazzulini ko\u02bbrgan Obid Namangoniy musulmonlarni undan saqlanishga da\u02bcvat etadi, hamisha xudo yo\u02bblida bo\u02bblishga, qalbni xudoning ma\u02bcrifati bilan bezashga chaqiradi, gunoh ishlardan parhez qilishga da\u02bcvat etadi.<\/span><\/p>\n

Ma\u02bclumki, XIX asrning oxiri va XX asr boshlarida butun Turkiston o\u02bblkasida xudosizlik (ateizm \u2013 M.S.) dunyoqarashining kishilar ongida jadal ildiz ota boshlagan davrdir. Bu davrda hokimiyat tepasiga Xudodan qo\u02bbrqmaydigan \u201cahli donishlar\u201d kelib, ko\u02bbngliga kelgan noma\u02bcqul ishlarni islom dini nomidan targ\u02bbib qilar, yangi tartib-qoidalar o\u02bbylab topar va xalqqa zulm qilar edi. Muxammasda ushbu jarayonning tadrijiy rivojlanish bosqichlarini ko\u02bbrishimiz mumkin:<\/span><\/p>\n

Bu Ali Sino erur hayron zamon tazvirig\u02bba,<\/em><\/span><\/div>\n
Kor eturlarkim, yetib bo\u02bblmas ani ta\u02bcbirig\u02bba,<\/em><\/span><\/div>\n
Aldabon shayton elin band aylagay zanjirig\u02bba,<\/em><\/span><\/div>\n
Hech nayrang o\u02bbxshamas bu xalqning tazvirig\u02bba,<\/em><\/span><\/div>\n
Ushlatur shayton yaqosin ahli san\u02bcatlar chiqib.<\/em><\/span><\/div>\n
\u00a0<\/em><\/span><\/div>\n
Yaxshiliq qilsang kima qayda sanga sud aylagay,<\/em><\/span><\/div>\n
Qaydagi ulfatlaring dilshodu xushnud aylagay,<\/em><\/span><\/div>\n
San vafo qilsang, jafolar birla nobud aylagay,<\/em><\/span><\/div>\n
Yetmagan aqli shayotin ishni mavjud aylagay,<\/em><\/span><\/div>\n
Qo\u02bbrqmagan qahri Xudodan ahli hikmatlar chiqib[6]<\/strong><\/a>.<\/em><\/span><\/div>\n

Nihoyat, muxammas oxirida muallif ajalga hiyla va boshqa tadbirlar (pora berib, mansab berib uzr so\u02bbrash va b. \u2013 M.S.) kor qilmasligini, har kim o\u02bbz a\u02bcmoliga yarasha ajrim olishi, gunohkorlar ham, mo\u02bbmin bandalar ham xudoning nazaridan chetda emasligi va oxir-oqibat barchaning bu foniy dunyodan bir-bir ketishi muqarrarligini uqtiradi. O\u02bblim \u2013 haq, demak bu foniy dunyoda kishilar ezgulikni ko\u02bbpaytirishi kerak, degan xulosaga keladi Obid Namangoniy. Ushbu muxammasda mustamlakachilikning ilk paytlarida musulmonlar yurtini o\u02bbzgalar oyoq osti qilganlari va xalqni dinu diyonatdan, milliy qadriyatidan, ma\u02bcnaviyatidan mahrum qilinganining badiiy ifodasi o\u02bbz aksini topgan. Shoir diniy qadriyatlarni saqlab qoluvchi vatanparvar inson sifatida gavdalanadi.<\/span><\/p>\n

Foydalanilgan adabiyot:<\/span><\/div>\n
    \n
  1. \n
    Tuhfat ul-obidin va anis ul-oshiqin. \u2013 Toshkent: Orifjonov toshbosmasi, 1908. \u2013 192 sahifa.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Madrahim SAFARBOYEV,<\/strong><\/span><\/div>\n
    falsafa fanlari nomzodi, dotsent<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    XIX asr oxiri va XX asr boshlarida yuz bergan ijtimoiy-siyosiy, madaniy o\u02bbzgarishlar o\u02bbzbek adabiyotiga o\u02bbz ta\u02bcsirini ko\u02bbrsatdi. O\u02bbzbek adabiy harakatiga yangi yo\u02bbnalishlar, yangi rux, yangi mavzular kirib keldi. Bu davrda o\u02bbzbek adabiyotida yangi nomlar paydo bo\u02bbldi va ularning ijodi vaqtli matbuotda yoritilib borildi. Ularning ko\u02bbplari bayozlar, to\u02bbplamlar, devonlar holida chop etildi. Ana shu davr mahsuli …<\/p>\n","protected":false},"author":1,"featured_media":26648,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nOBID NAMANGONIY ZAMONASI HAQIDA (\u201cTuhfat ul-obidin va anis ul-oshiqin\u201d bayozi asosida) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"OBID NAMANGONIY ZAMONASI HAQIDA (\u201cTuhfat ul-obidin va anis ul-oshiqin\u201d bayozi asosida)\" \/>\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=26650&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"OBID NAMANGONIY ZAMONASI HAQIDA (\u201cTuhfat ul-obidin va anis ul-oshiqin\u201d bayozi asosida) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"OBID NAMANGONIY ZAMONASI HAQIDA (\u201cTuhfat ul-obidin va anis ul-oshiqin\u201d bayozi asosida)\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=26650&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=\"2023-02-16T03:04:47+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2023-02-14T10:05:39+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2023\/02\/bukhari_buxoriy2023_31.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=26650&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=26650&lang=oz\",\"name\":\"OBID NAMANGONIY ZAMONASI HAQIDA (\u201cTuhfat ul-obidin va anis ul-oshiqin\u201d bayozi asosida) - 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