{"id":26822,"date":"2023-02-24T08:39:39","date_gmt":"2023-02-24T03:39:39","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26822"},"modified":"2023-02-22T16:40:38","modified_gmt":"2023-02-22T11:40:38","slug":"jaloliddnin-rumiyning-faoliyati-va-ilmiy-merosini-o%ca%bbrganishning-ayrim-dolzarb-masalalari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26822&lang=oz","title":{"rendered":"JALOLIDDNIN RUMIYNING FAOLIYATI VA ILMIY MEROSINI O\u02bbRGANISHNING AYRIM DOLZARB MASALALARI"},"content":{"rendered":"

Mavlono Jaloliddin Muhammad ibn Bahovuddin Valad al-Balxiy Rumiy nomi bilan jahonga dong taratgan allomaning taxallusi borasida ham fan olamida bir qator gipotezalar mavjud. Mavlono tug\u02bbilgan joyi nisbatiga ko\u02bbra \u201cBalxiy\u201d, do\u02bbsti Shams Tabriziy xotirasiga \u201cTabriziy\u201d va yashash makoniga ko\u02bbra \u201cRumiy\u201d taxalluslari ostida ijod qildi. Bu nomlar orasida esa u ko\u02bbproq Rumiy taxallusi bilan mashhur bo\u02bbldi. Asli Markaziy Osiyolik Jaloliddin Rumiyni afg\u02bbonlar Balxiy, forslar Mavlaviy, turklar esa Rumiy deb ardoqlashadi. Bugungi kunda turli xalq va millatlar o\u02bbrtasida Rumiy shaxsi bo\u02bbyicha ko\u02bbplab bahs-munozaralar davom etmoqda. Eronliklar va turklar, arablar va afg\u02bbonlar orasida bo\u02bblayotgan bahslarning sababi ularning har biri Jaloliddin Rumiy bizning buyuk ajdodimizdir degan mavzu atrofida muzokaralar olib bormoqdalar. Arablarning da\u02bcvosiga ko\u02bbra, Rumiyning ota-ona avlodi Muhammad (s.a.v.) va xalifa Abu Bakr shajarasiga borib taqaladi, shu bois, u arablar avlodidandir. Ularning bu da\u02bcvosi bo\u02bbyicha tarixiy argumentlar yetarli. Afg\u02bbonlarning da\u02bcvolari ham birmuncha asosli dalillarga tayangan. Rumiy hozirgi Afg\u02bbonistonning Balx shahrida tug\u02bbilgan va shunga nisbat bergan holda Balxiy taxallusi bilan ham ijod qilgan degan fikrni ilgari surmoqdalar. Shaxs va buyuk so\u02bbfiy shoir sifatida Jaloliddin Rumiy fors madaniy va adabiy an\u02bcanalariga tayangan holda asosan forsiy tilda ijod qilgan, uning deyarli barcha asarlari fors tilida yaratilganligi jihatidan eronliklar ham Rumiy bizning ajdodimizdir degan gipotezani ilgari suradilar. Jaloliddin Rumiy hayotining asosiy qismini Kichik Osiyoda, ya\u02bcni Rumda o\u02bbtkazdi va shunga nisbat olgan holda Rumiy taxallusini olib, dunyo bo\u02bbyicha hozirda asarlari eng ko\u02bbp o\u02bbqiladigan va o\u02bbrganiladigan so\u02bbfiy shoir sifatida dong taratdi. Rumiy taxallusi uni umr bo\u02bbyi shu mamlakat tarixi va madaniyati bilan bog\u02bblab turdi. U O\u02bbrta asrlardagi bir qator falsafiy oqimlarning taraqqiy etishiga ham sezilarli tarzda o\u02bbz ta\u02bcsirini o\u02bbtkazdi. Forsiylar uni o\u02bbzlarining buyuk shoiri deb ataydilar, turklar esa turk adabiyotining asoschisi deb ulug\u02bblaydilar.<\/span><\/p>\n

Rumiy \u2013 \u201crumlik\u201d, \u201crumdan\u201d degan ma\u02bcnolarni bildiradi. Rumiy o\u02bbz taxallusiga Rum saltanatining nomini asos qilib olgan, degan qarashlar ko\u02bbp e\u02bctirof etiladi. Biroq, Rumiy so\u02bbzining son ekvivalentlari yig\u02bbindisi 256 ga teng kelishini e\u02bctiborga olsak, bu \u201cNur\u201d so\u02bbzining ma\u02bcnosi ildiziga mos kelishi ma\u02bclum bo\u02bbladi. Arab, eron va o\u02bbzbek tillarida ushbu ildiz \u201cyorug\u02bblik\u201dso\u02bbzining ma\u02bcnosini beradi[1].<\/span><\/p>\n

Jaloliddin Rumiyning qaysi millat vakili ekanligi xususidagi bahslarga 1952 yilda pokistonlik olim, professor Hamidullo Xon: \u201cRumiy bir xalqqa tegishli emas. U bashariyat shoiridir\u201d, deya yakun yasamoqchi bo\u02bbladi, ammo hali-hanuz turli millat va elat vakillari o\u02bbrtasida Rumiy asli qaysi xalq vakili ekanligi to\u02bbg\u02bbrisidagi munozaralar tugagani yo\u02bbq. Zero, Bake Muan aytganidek: \u201cRumiy hayotining o\u02bbzi ajoyib ramziy ma\u02bcnoga ega: afg\u02bbonlar, forsiygo\u02bbylar, turkiylarni birlashtirish bilan birga ushbu xalqlarni boshqa xalqlar bilan birlashtirishga muvaffaq bo\u02bblgan zotdir. Qanday qilib deysizmi? Axir ularning barchasi Rumiy bizniki degan fikrdadirlar\u201d[2]. 2007 yil YUNESKO tashkiloti tomonidan Rumiy yili deb e\u02bclon qildi va jahon miqyosida keng nishonlandi. Bu tadbir bo\u02bbyicha xalqaro tashkilotning murojaatnomasida esa shunday satrlar keltirilgan: \u201cRumiy islom sivilizatsiyasining eng ulug\u02bb mutafakkiri va olimi bo\u02bblib qoladi. Afg\u02bboniston, Eron va Turkiya xalqlari uni o\u02bbz shoirlari deb hisoblaydilar. U esa butun insoniyatga murojaat qiladi va barchani Pok Parvardigor soyasida birlashishga chaqiradi\u2026 Uning o\u02bbzi aytganidek: \u201cmen uchun oshnolaru begonalar, qarindoshu qarindosh bo\u02bblmaganlar orasida farq yo\u02bbq\u201d\u201d.<\/span><\/p>\n

Jaloliddin Rumiyning ota ajdodi shajarasi ham, ona ajdodi shajarasi ham muqaddas ildizlar shajarasiga tutashadi. Otasi Muhammad ibn Husayn ibn Ahmad Xatib Bahovuddin Valad bo\u02bblib, uning ajdodlari Muhammad (s.a.v.) vafotidan keyin birinchi xalifa etib tayinlangan Abu Bakr Siddiq (r.a.)ga borib taqaladi. Onasi Mo\u02bbmina xotun esa Xorazmlik sayyidalardan bo\u02bblib, nasabi Payg\u02bbambarimiz Muhammad (s.a.v.)ga borib taqaladi. Roziuddin Nishopuriyning xabar berishicha, Rumiyning bobosi \u2013 Husayn bin Ahmad Xotibiy ham o\u02bbz davrining taniqli ulamolaridan sanalgan, buvisi Malikai Jahon Xorazmshohlar xonadoni vakilasi bo\u02bblgan. Alisher Navoiy o\u02bbzining \u201cNasoyim-ul muhabbat\u201d asarida yana bir qiziq ma\u02bclumotni keltirib o\u02bbtadi: \u201cHazrat Rasululloh (s.a.v.) Xorazmshohning tushiga kirib ishorat qildilarki, qizingni Husayn Xatibga nikoh qil! Bu nikohdan Bahovuddin Valad dunyoga keldi. U 2 yoshida otasi olamdan o\u02bbtdi. Balog\u02bbat yoshiga etganda din va irfonga oid bilimlarni chuqur o\u02bbzlashtirdi. Ilmda kamoli ul erga etdiki, Hazrat Rasululloh (s.a.v.) tushida unga Sulton-ul ulamo (Olimlar sultoni) laqabini berdilar\u201d[3]. O\u02bbz davrining ulug\u02bb donishmandi hisoblangan Bahovuddin Valadni \u201cSulton-ul orifiyn\u201d deb ham atashganlar. Bahovuddin Valad o\u02bbz davrining yirik ulamosi va voizi bo\u02bblibgina qolmay, Xorazmshohlar saroyining ham xos kishilaridan hisoblangan. Uning \u201cMaorif\u201d nomli asari o\u02bbsha paytlarda juda mashhur bo\u02bblgan. Bahovuddin Valad Najmiddin Kubroning muborak qo\u02bblidan muqaddas xirqani kiyib, shayxdan muhrli ijoza olgan va o\u02bbz davrining yirik fiqh ilmi bilimdoni, fatvo sohibi hamda kubraviya tariqatining shayxi sifatida ham shuhrat qozongan. Jaloliddin Muhammadning onasi 1222 yilda Karamanda xastalikdan vafot etadi. Otasi esa 1231 yilning 23 fevralida Ko\u02bbnyo shahrida 73 yoshida olamdan o\u02bbtadi.<\/span><\/p>\n

Jaloliddin Muhammad bolaligidanoq o\u02bbta xayolchan va ta\u02bcsirchan, ammo zehni o\u02bbtkir bola bo\u02bblgan. U yosh bo\u02bblishiga qaramay teran zakovati, noyob qobiliyati orqali atrofdagilar diqqatini tortgan. Jaloliddin Rumiy 5 yoshligidayoq u bilan g\u02bbayritabiiy hodisalar sodir bo\u02bbla boshlagan. U yoshligidanoq har 2-3 kunda iftor qilardi[4]. Uning akasi A\u02bcloiddin Muhammad yoshligidan kasalmand va nimjon bo\u02bblgan, shu sababli u 19 yoshida xastalikdan vafot etadi. A\u02bcloiddin Muhammad va Jaloliddin Muhammad tarbiyasini Bahovuddin Valadning yaqin muridlari bo\u02bblmish samarqandlik Sharafiddin Lolo va termizlik Sayyid Burhonuddin Termiziylar zimmalariga olishgan, ularga tahsil berishgan. Quvvai hofizasi o\u02bbtkir bo\u02bblgan Jaloliddin Muhammad 12-13 yoshlarida Qur\u02bconni yod bilar, shariat ilmidan ancha-muncha xabardor bo\u02bblib, arab tili grammatikasini ham yaxshi o\u02bbzlashtiradi. 10 yoshlaridanoq bir qancha ulug\u02bb shoirlarning yirik asarlarini mutolaa qila boshlaydi, goh-gohida she\u02bcrlar ham mashq qilib turadi. 16 yoshidan boshlab esa Xomush taxallusi bilan she\u02bcrlar yoza boshlaydi. Aflokiy Ahmad Dadaning qayd etishicha, otasi Bahovuddin Valad unga \u201cXudovandigor\u201d nisbasini bergan va o\u02bbg\u02bbliga shunday deb murojaat qilgan. Bu so\u02bbzning lug\u02bbaviy ma\u02bcnosi esa \u201csarvar\u201d, \u201cjanob\u201d degan ma\u02bcnolarni anglatib, o\u02bbsha davrlarda ma\u02bcnaviy va ijtimoiy sohalarda yuksak martabaga erishgan kishilarga nisbatan \u201cXoja\u201d so\u02bbzi o\u02bbrnida ishlatilgan. Jaloliddin Muhammad yoshligidanoq yunon tiliga qiziqqanligi tufayli bu tilni puxta o\u02bbrganadi, yunon tilida ravon so\u02bbzlashishni o\u02bbzlashtiradi. Keyinchalik esa buyuk yunon faylasufi Aflotun asarlarini asliyatda o\u02bbqib chiqib, antik davrlar falsafasi bilan ham yaqindan tanishadi. Oradan yillar o\u02bbtib o\u02bbzining mashhur \u201cMasnaviyi ma\u02bcnaviy\u201d, \u201cIchindagi ichindadir\u201d asarlarida antik davr falsafasining yirik faylasuflari Arastu, Aflotun, Galen, Gerodot, Ezop va Geraklitlarning nomlarini, ularning falsafiy-axloqiy qarashlaridan turkum namunalarni ham keltirib o\u02bbtadi.<\/span><\/p>\n

Tarixiy manbalarda keltirilishicha, Sulton-ul Ulamo 1218 yilda haj safarini ado etish bahonasida oilasi, shogirdlari, yaqinlari va 10 tuyaga ortilgan noyob kitoblari bilan Xurosonni tark etadi hamda Turkiyaning Ko\u02bbnyo shahrida mangu qo\u02bbnim topadi. Bahovuddin Valad oilasining Xurosonni tark etishiga quyidagilar sabab bo\u02bblganligi manbalarda qayd etilgan:<\/span><\/p>\n

Birinchidan, Bahovuddin Valad va kalom ilmi ustozlaridan Faxriddin Roziy diniy masalalarda bir-biriga raqib edilar, ularning fikri hamda qarashlaridagi ziddiyatlar farqi yuqori edi. Xorazmshoh va uning ayonlari Faxriddin Roziyni qo\u02bbllab-quvvatlashadi, buning natijasida mamlakatda turli ko\u02bbngilsizliklar avj oladi. Bahovuddin Valadning yaqin do\u02bbsti Majididdin Bag\u02bbdodiy saroy ayonlarining fitnasi tufayli fojiali qatl etiladi.<\/span><\/p>\n

Ikkinchidan, Muhammad Xorazmshoh haddan tashqari kibrlanib, muqaddas aqidalar va an\u02bcanalarni nazarga ilmay qo\u02bbyadi. U Bag\u02bbdod xalifasi Nosirga chopar yuborib, Bag\u02bbdoddagi barcha masjidlarda o\u02bbz nomiga xutba o\u02bbqitishni buyuradi. Bu esa Muhammad Xorazmshoh tomonidan butun xalifalikni o\u02bbz boshqaruviga o\u02bbtkazish uchun qilingan oshkora harakat edi.<\/span><\/p>\n

Uchinchidan, Chingizxon qo\u02bbshinlari tobora Xorazmga yaqinlashib kelayotgan edi, ya\u02bcni mo\u02bbg\u02bbullar Xorazmshohlar davlati Sharqiy chegarasi bo\u02bblgan O\u02bbtror yaqinida edilar. Chingizxon tomonidan elchi sifatida Xorazmshohlar davlatiga yuborilgan 450 nafar musulmon savdogarlari Muhammad Xorazmshoh farmoni bilan qatl etiladi. Muhammad Xorazmshoh tomonidan sodir etilgan bu ketma-ket ko\u02bbngilsizliklarning oqibatini hamda mamlakatda boshlanajak mo\u02bbg\u02bbullar urushini sezgan Bahovuddin Valad Haj ziyorati bahonasida oilasi va yaqinlari bilan o\u02bbz ona diyorini tark etadi. Bahovuddin Valad karvoni Balxni tark etgach, ular yo\u02bblda Nishopur shahriga to\u02bbxtaydilar. Bahovuddin Valad o\u02bbg\u02bbli Jaloliddin Muhammad bilan Nishopurdan uncha uzoq bo\u02bblmagan bir g\u02bborda uzlatda yashayotgan buyuk shayx Farididdin Attorning ziyoratiga borishadi. Bu paytlarda Jaloliddin Muhammad 12-13 yoshlardagi o\u02bbspirin edi. Farididdin Attor va Bahovuddin Valad bir-birlari bilan uzoq muddat sukunatda hol tilida so\u02bbzlashadilar, keyin bir-birlarini bag\u02bbrilariga qattiq bosib xayrlashish oldidan Farididdin Attor yosh Jaloliddin Muhammadga o\u02bbzining \u201cAsrornoma\u201d nomli kitobini tuhfa etadi va Bahovuddin Valadga qarab shunday ilohiy bashorat qiladi: \u201cO\u02bbg\u02bblingiz tez orada olamdagi barcha kuyganlar qalbiga otash solgay\u201d. Ular xayrlashib ortlariga qaytisharkan, Bahovuddin Valadning ortidan ergashib ketayotgan Jaloliddin Muhammadga ishora qilib Farididdin Attor: \u201cVo darig\u02bb, bir irmoq buyuk ummonni ortidan ergashtirib ketmoqda\u201d, deya xitob qiladi, degan tarixiy ma\u02bclumotlar ham uchraydi. Bu ikki buyuk tasavvuf qutblarining uchrashuvi to\u02bbg\u02bbrisida Mavlononing kotibi Husomiddin Chalabiy va Davlatshoh Samarqandiylar ham ma\u02bclumot berib o\u02bbtishgan. Keyinchalik Mavlono Jaloliddin Rumiyning o\u02bbzi shunday e\u02bctirof etgan:<\/span><\/p>\n

Girdi Attor gasht Mavlono,<\/span><\/p>\n

Sharbat az dasti Shams budam no\u02bbsh.<\/span><\/p>\n

Ya\u02bcni: Mavlono Attor atrofida aylanib yurdi, ammo sharbatni Shams Tabriziy qo\u02bblidan ichdi[5]. Bir o\u02bbrinda esa Rumiy shunday yozadi: \u201cAttor ruh ediyu, Sanoiy uning ikki ko\u02bbzi. Biz Sanoiyu Attor izidan keldik\u201d, deya ustozi Farididdin Attorga bo\u02bblgan ehtiromini izhor etadi. Rumiy Farididdin Attorni o\u02bbziga ma\u02bcnaviy ustoz deb hisoblarkan \u201cAttor etti shahar atrofida kezib yurdi, biz esa faqat birgina ko\u02bbcha bo\u02bbylab yurdik\u201d,- deya ustozini ulug\u02bblaydi.<\/span><\/p>\n

Jaloliddin Muhammad ushbu safar chog\u02bbida otasi Bahovuddin Valad bilan birga Makkada haj ziyorati farzini ham ado etadi. 1219 yilda Rumga kelgan Bahovuddin Valad oilasi va yaqinlari bilan Malatya, Sivas shaharlarida qo\u02bbnim topishadi. Oradan ko\u02bbp o\u02bbtmay oila Oqshexirga ko\u02bbchadi va bu shaharda taxminan 3 yilga yaqin istiqomat qiladilar. 1222 yillarda Larenda (hozirgi Karaman) shahriga ko\u02bbchib kelgan oila bu erda 7 yilga yaqin vaqt umrguzaronlik qilishadi. Bu davrda Larendada Amir Muso hukmronlik qilar hamda u bu oilaga alohida hurmat-ehtirom ko\u02bbrsatadi. Jaloliddin Muhammad mana shu yillarda mavjud dinlar va millatu elatlar tarixi bilan qiziqadi, turli bilimlarni o\u02bbzlashtiradi hamda u o\u02bbsmirlik chog\u02bbidayoq barcha dinlar mohiyatan bir-biriga mushtarakligi, insonlarning barchasi bir ota-onadan tarqalganligi va butun millat vakillari aslida yagona bir oila ekanligi haqidagi qarashlari yuzasidan otasi hamda uning yaqin muridlari davrasida bahs-munozaralar yuritadi. 1228 yil Rum sultonligi hukmdori Alouddin Kayqubod I ning taklifi bilan Bahovuddin Valad oilasi Ko\u02bbnyo shahriga ko\u02bbchib o\u02bbtadi va bu zamin ushbu oila uchun mangu makonga aylanadi.<\/span><\/p>\n

Jaloliddin Rumiy shaxsiyatining bu qadar buyukligida uning ustozlari va pirlarining ham o\u02bbrni beqiyos ekanligini qayd etmoq joiz. Jaloliddin Rumiy o\u02bbz davrining yirik ma\u02bcrifiy irfon maskanlari hisoblanmish Shom, Halab, Damashq, Qaysariya va boshqa ko\u02bbplab shaharlarda bo\u02bbladi, turli madrasalarda tahsil oladi. U Halab shahridagi mashhur Halaviya madrasasida atoqli arab olimi, fiqh ilmi nuktadoni Kamoliddin ibn Al-Adimdan saboq oladi. Al Adim unga asosan Yaratuvchi va yaralmish haqida saboq berib, ular uzoq suhbatlar qurishadi, ayni shu saboqlar natijasida Jaloliddin Rumiyning ontologik qarashlari shakllanadi. Keyin esa u ilm istab Damashq shahriga yo\u02bbl oladi va u erda o\u02bbz davrida juda mashhur bo\u02bblgan Maqdisiya madrasasida Damashqning atoqli donishmandlari Ahmad Hibbatulloh va Halab Umarlardan tabiiy, falsafiy fanlardan tahsil oladi. Shu davrlarda u Ibn-al Arabiy bilan uchrashib, uning va\u02bczlarini tinglaydi. Shuningdek, Sa\u02bcduddin Hamaviy, Shayx Usmon Nuriy, Shayx Avhadiddin Kirmoniy va Shayx Sadriddin Qaznaviylar bilan ham uchrashadi, turli yig\u02bbinlarda hamsuhbat bo\u02bbladi. Bu ilmiy muhosabalar unda inson mohiyati, o\u02bbzlikni anglash sinoati va o\u02bbz \u201cmen\u201dini shakllantirish borasidagi konsepsiyalarini yaratishda asosiy o\u02bbzak vazifasini o\u02bbtaydi. Bu erlarda o\u02bbrgangan tabiiy fanlarga oid bilimlari orqali u inson-nabodot-hayvonot olamidagi o\u02bbxshashliklarni talqin etib, o\u02bbzining ma\u02bcdan-o\u02bbsimlik-hayvon-inson-farishta o\u02bbrtasidagi bog\u02bbliqliklar haqidagi nazariyasini yaratib, ontologik va gnoseologik jihatdan tahlil etadi. Rumiyning o\u02bbzi bu xususida shunday yozadi: \u201cBorliq (vujud) og\u02bbilidan jamoa og\u02bbiliga, jonsiz borliqlar og\u02bbilidan o\u02bbsimlik dunyosiga, undan hayvonlikka, hayvonlikdan insonlikka, insonlikdan malaklikka va shu so\u02bbngsiz tarzda ilgarilatadi. U senga bularni bir-biridan ustun og\u02bbillar borlig\u02bbini qabul va e\u02bctirof etmog\u02bbing uchun ko\u02bbrsatilgandir\u201d[6]. O\u02bbsha davrlarda qadimiy Damashq \u201cBehishti dunyoi Sharq\u201d yoki \u201cBehishti ro\u02bbyi Zamin\u201d deb atalardi. Yosh Mavlono Damashqda farg\u02bbonalik ulug\u02bb vatandoshimiz Burhonuddin Marg\u02bbinoniyning \u201cHidoyat\u201d asarini va boshqa diniy va hamda dunyoviy ilmlarni puxta o\u02bbrganadi[7].<\/span><\/p>\n

Jaloliddin Rumiy siymosi nafaqat hayratomuz ijodi bilan, balki shaxsiyati bilan ham barchani qiziqtirib keladi. U 17 yoshida otasining muridlaridan hisoblanmish samarqandlik Sharafiddin Loloning qizi Gavhar xotun bilan turmush quradi. Bu ayolidan uning 2 o\u02bbg\u02bbli dunyoga keladi. To\u02bbng\u02bbich o\u02bbg\u02bbliga otasining sharafiga Sulton Valad, ikkinchi o\u02bbg\u02bbliga esa akasining xotirasiga A\u02bcloiddin Muhammad deb ism beradi. Gavhar xotun hijriy 640 yilda vafot etadi. Shundan so\u02bbng Mavlono Ko\u02bbnyolik Izzatdin Alining beva qolgan qizi Kira xotunga uylanadi va u ayolning Shamsiddin Yahyo hamda Kimyo xotun ismli farzandlarini o\u02bbz tarbiyasiga oladi. Mavlononing zavjasi Kira xotun haqida olmon islomshunos olimasi Annimare Shimmel shunday yozadi: \u201cMashhur kishilarning tarjimai hollarini yozib boradigan kishilar Hazrat Rumiyning ikkinchi rafiqasi, nasroniy oilasidan chiqqan Kira xotunga \u201cIkkinchi Robiya\u201d va \u201cBibi Maryamga o\u02bbxshash ayol\u201d deb ta\u02bcrif berganlar\u201d[8]. Mavlononing Muzaffariddin Olim Chalabiy va Malika xotun ismli farzandlari esa mana shu oilasidan dunyoga keladi. Mavlono farzandlariga doim shunday deb ta\u02bckidlar ekan: \u201cTangri na tug\u02bbilgan, nada tug\u02bbdirgan. Na onasi bor, na otasi. Shunday ekan, nasl-nasab bilan maqtanish xush emasdir\u201d,-deya ularga otasi, bobosi va ajdodlari bilan mag\u02bbrurlanmaslikni nasihat qiladi. Mavlono o\u02bbzining asrandi qizi Kimyo xotunni do\u02bbsti va ustozi Shams Tabriziyga nikohlab beradi, ammo bu qizda o\u02bbg\u02bbli A\u02bcloiddin Chalabiyning ham ko\u02bbngli bor edi. Mavlono esa bu qiz sening singlingdir, deya bu nikohga qarshilik qiladi. Oqibatda otasidan ranjigan va fitnachilar tuzog\u02bbiga ilingan A\u02bcloiddin Kimyo xotunning bevaqt vafotiga sabab bo\u02bbladi. Shuningdek, u Shams Tabriziyning qatl etilishida ham ishtirok etadi degan taxminlar uchraydi. Aflokiyning ma\u02bclum qilishicha, Jaloliddin Rumiy o\u02bbg\u02bbli A\u02bcloiddin Chalabiyni bu qilmishlari uchun kechirmaydi. 1262 yilda A\u02bcloiddin Chalabiy bezgak kasalidan vafot etganda, Mavlono uning janozasida ham ishtirok etmaydi. Bir kuni Shams Tabriziy Mavlononing tushiga kirib, o\u02bbg\u02bblini shafoat etishini so\u02bbraganidan keyin, u o\u02bbg\u02bblining qabriga qalam va siyohdon olib borib, shunday so\u02bbzlar bitadi: \u201cAlloh boqiydir. Bu er Husayn o\u02bbg\u02bbli Muhammadning o\u02bbg\u02bbli, shayxlarning shayxi, Haq va dinning jamoli, olimlar va shoirlarning sultoni Balxlik rahmatli olim A\u02bcloiddin Muhammadning tuprog\u02bbidir. Alloh Jaloliddinning barakotini musulmonlarga sochsin, yoysin, o\u02bbg\u02bblini ortig\u02bbi birla barcha inoyatlariga mazhar qilib, mumtoz qilsin, 603 yil shavvolining so\u02bbnggi kunida ko\u02bbchdi\u201d[9].<\/span><\/p>\n

Mehmet Underning qayd etishicha, A\u02bcloiddin Chalabiy bobosi Bahovuddin Valad maqbarasining o\u02bbng tomoniga dafn etilgan. Mavlononing to\u02bbng\u02bbich o\u02bbg\u02bbli Sulton Valad buyuk otasining izdoshi hisoblanadi. U butun umrini padarining hayoti, ijodi va ilmiy merosini ommaga targ\u02bbib qilishga sarflagan hamda otasi vafotidan keyin Mavlaviya tariqatining rasmiy shayxi etib saylangan. U otasining muridi hisoblanmish Faridun Salohiddinning qizi Fotima xotun bilan turmush quradi va 12 nafar farzand ko\u02bbradi. Ammo ulardan faqat Mutahhara, Jalola va Ulug\u02bb Orif Chalabiy ismli farzandlari yashab qolgan. Uning o\u02bbg\u02bbliga Ulug\u02bb Orif ismini Mavlono beradi va \u201cbu ism nevaramga mening ma\u02bcnaviy hadyamdir\u201d, deya lutf etadi.<\/span><\/p>\n

Adabiyotlar<\/strong><\/span><\/div>\n
    \n
  1. \n
    Mavlono Jaloliddin Rumiy. Metodik-bibliografik qo\u02bbllanma. Tuzuvchi U.Teshaboyeva. \u2014 T.:2007.-B.21.<\/span><\/div>\n<\/li>\n
  2. \n
    Komilov N. Tafakkur karvonlari. \u2014 T.:Sharq, 2011.-B.190.<\/span><\/div>\n<\/li>\n
  3. \n
    Alisher Navoiy. To\u02bbla asarlar to\u02bbplami. Nasoyim-ul muhabbat. \u2014 T.:2013.-B.355.<\/span><\/div>\n<\/li>\n
  4. \n
    Alisher Navoiy. To\u02bbla asarlar to\u02bbplami. Nasoyim-ul muhabbat.- T.:2013.-B.355.<\/span><\/div>\n<\/li>\n
  5. \n
    Farididdin Attor. Ilohiynoma.-T.:Yozuvchi, 1994.-B.12.<\/span><\/div>\n<\/li>\n
  6. \n
    Jaloliddin Rumiy. Ichindagi ichindadir. \u2014 T.:Yangi asr avlodi, 2018.-B.33.<\/span><\/div>\n<\/li>\n
  7. \n
    Orif Usmon. Jaloliddin Rumiy. Muloqot \/\/ \u2014 1997.\u2116 6.-B.39.<\/span><\/div>\n<\/li>\n
  8. \n
    Shimmel A. Jonon mening jonimda.-T.:Sharq, 1999.-B.156.<\/span><\/div>\n<\/li>\n
  9. \n
    Under M. Mavlono. \u2014 Jahon adabiyoti \/\/ 2014. \u2116 1.-B.121.<\/span><\/div>\n<\/li>\n<\/ol>\n

    \u00a0<\/p>\n

    Mustafo YUNUSXO\u02bbJAYEV,<\/strong><\/span><\/div>\n
    Imom Faxriddin ar-Roziy islom bilim yurti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Mavlono Jaloliddin Muhammad ibn Bahovuddin Valad al-Balxiy Rumiy nomi bilan jahonga dong taratgan allomaning taxallusi borasida ham fan olamida bir qator gipotezalar mavjud. Mavlono tug\u02bbilgan joyi nisbatiga ko\u02bbra \u201cBalxiy\u201d, do\u02bbsti Shams Tabriziy xotirasiga \u201cTabriziy\u201d va yashash makoniga ko\u02bbra \u201cRumiy\u201d taxalluslari ostida ijod qildi. Bu nomlar orasida esa u ko\u02bbproq Rumiy taxallusi bilan mashhur bo\u02bbldi. Asli …<\/p>\n","protected":false},"author":1,"featured_media":26820,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nJALOLIDDNIN RUMIYNING FAOLIYATI VA ILMIY MEROSINI O\u02bbRGANISHNING AYRIM DOLZARB MASALALARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"JALOLIDDNIN RUMIYNING FAOLIYATI VA ILMIY MEROSINI O\u02bbRGANISHNING AYRIM DOLZARB MASALALARI\" \/>\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=26822&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"JALOLIDDNIN RUMIYNING FAOLIYATI VA ILMIY MEROSINI O\u02bbRGANISHNING AYRIM DOLZARB MASALALARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"JALOLIDDNIN RUMIYNING FAOLIYATI VA ILMIY MEROSINI O\u02bbRGANISHNING AYRIM DOLZARB MASALALARI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=26822&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=\"2023-02-24T03:39:39+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2023-02-22T11:40:38+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2023\/02\/bukhari_buxoriy2023_36.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=\"13 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=26822&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=26822&lang=oz\",\"name\":\"JALOLIDDNIN RUMIYNING FAOLIYATI VA ILMIY MEROSINI O\u02bbRGANISHNING AYRIM DOLZARB MASALALARI - 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