{"id":27020,"date":"2023-03-07T13:11:51","date_gmt":"2023-03-07T08:11:51","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=27020"},"modified":"2023-03-07T13:11:51","modified_gmt":"2023-03-07T08:11:51","slug":"uyg%ca%bbonish-davri-markaziy-osiyo-mutafakkirlari-dunyoqarashida-bag%ca%bbrik%d0%b5nglik-g%ca%bboyalari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=27020&lang=oz","title":{"rendered":"UYG\u02bbONISH DAVRI MARKAZIY OSIYO MUTAFAKKIRLARI DUNYOQARASHIDA BAG\u02bbRIK\u0415NGLIK G\u02bbOYALARI"},"content":{"rendered":"

Millatlararo totuvlik va diniy bag\u02bbrikenglik, yon-atrofimizda xavfsizlik, barqarorlik va ahil qo\u02bbshnichilik muhitini shakllantirish, bugun O\u02bbzbekistonning tashqi va ichki siyosatining asosiy yo\u02bbnalishlaridan biridir.\u00a0O\u02bbzbekiston Respublikasi Prezidenti tomonidan 2022 yil 28 yanvarda PF-60-sonli Farmon bilan tasdiqlangan \u00ab<\/strong>2022-2026 yillarga mo\u02bbljallangan Yangi O\u02bbzbekistonning taraqqiyot\u00a0strategiyasi\u00bb<\/strong>[1]<\/a>ning 74-maqsadi ham aynan jamiyatda millatlararo totuvlik va dinlararo bag\u02bbrikenglik muhitini mustahkamlashga qaratilgan.<\/span><\/p>\n

O\u02bbrta asr Markaziy Osiyo mutafakkirlari ma\u02bcnaviy merosida xalqlararo do\u02bbstlik, hamjihatlik, millatlararo totuvlik, murosasozlik kabi bag\u02bbrikenglik g\u02bboyalari muhim mavzular hisoblanib, allomalar tomonidan bag\u02bbrikenglik tamoyillari va mezonlari ishlab chiqilgan. Bu davr mutafakkirlari o\u02bbzlarining bag\u02bbrikenglikning nazariy-axloqiy, ijtimoiy-falsafiy nazariyalarini, fikr va qarashlarini bayon qilganlar. Do\u02bbstona munosabatlar va murosasozlik haqidagi qarashlari o\u02bbsha davrda tinchlik-osoyishtalikni ta\u02bcminlashda muhim ahamiyat kasb etgan.<\/span><\/p>\n

Xalqlar o\u02bbrtasidagi tinchlik va totuvlik munosabatlarini o\u02bbrnatish, hamjihatlikda yashash g\u02bboyasini birinchilardan bo\u02bblib izchil ishlab chiqqan buyuk mutafakkirlardan biri Abu Nasr Forobiy(873-950)dir. Olimning ma\u02bcnaviy merosida inson, jamiyat, uning muhim xususiyatlari, insoniy qadriyatlarga oid insonparvarlik g\u02bboyalari diqqatga sazovordir.<\/span><\/p>\n

Forobiy ilk o\u02bbrta asrlarda insonparvarlikka asoslangan ijtimoiy tuzum va davlat boshqaruvi, insonlarni baxt-saodatga eltuvchi jamoa haqidagi ta\u02bclimotni olg\u02bba surdi, barcha xalqlarning o\u02bbzaro yordam va do\u02bbstlik asosida yashashi xususida mulohaza yuritib, jamiyat va uning kelib chiqishi omillari, inson, uning maqsadi, vazifalari haqida izchil ta\u02bclimot yaratdi. Bu ta\u02bclimotda xalqlararo do\u02bbstlik, hamjihatlik, milliy va diniy bag\u02bbrikenglik, turli toifa va tabaqa kishilar o\u02bbrtasidagi do\u02bbstona munosabatlar, ularning bir maqsad yo\u02bblida jamoa bo\u02bblib birlashuvi, ideal jamiyatda insoning tutgan o\u02bbrni, din va e\u02bctiqod, urush va do\u02bbstlik kabilarni qamrab olgan. Mutafakkirning bu haqdagi qarashlari uning mashhur \u201cFozil odamlar shahri\u201d, \u201cIxso al-ulum\u201d, \u201cFazilat, baxt-saodat va kamolot haqida\u201d kabi asarlarida batafsil bayon etib o\u02bbtilgan.<\/span><\/p>\n

Forobiy insonlar jamiyatda bir-birlarining yordamisiz, o\u02bbzaro turli munosabatlarda aloqa qilmasdan yashay olmasligini, hamjihatlik va hamkorlikdagina inson jamoalarining vujudga kelishi ta\u02bckidlab, jamiyat barqarorligi, osoyishtaligi va taraqqiyotining asosiy sababidir deb bilgan. Bu haqda mutafakkir shunday yozadi: \u201cInson o\u02bbz tabiati jihatidan shunday tarkib topganki, o\u02bbzining mavjudligi va oliy darajadagi kamolotga erishuvi uchun ko\u02bbp narsalarga muhtojdir. U bularning barchasiga bir o\u02bbzi erisha olmaydi va ularga erishish uchun kishilarning qandaydir jamoasiga muhtoj. Bu jamoaning har bir a\u02bczosi u muhtoj bo\u02bblgan narsalarning birortasi bilan uni ta\u02bcminlaydi.[2]<\/a>. Olim yana aytadiki \u201cAna shu o\u02bbzaro yordam tufayli ehtiyoj qondiriladi. Kishilar o\u02bbrtasidagi o\u02bbzaro yordam inson jamoasini keltirib chiqaradi\u201d.[3]<\/a>\u00a0Demak, Farobiy fikricha kishilar baxtga erishi uchun birlashishi va bir-birilariga yordam berishlari kerak. Bu esa har bir inson va jamoani ma\u02bcnaviy kamolotga yetaklaydi deydi: \u201cKishilarning o\u02bbzaro yordamlashuvi, birlashuvi orqali yetuklikka erishuvi mumkin\u201d.[4]<\/a>\u00a0Shu bois ham kishilik jamiyatining paydo bo\u02bblishi, ezgu maqsadlarga asoslangandir. Zero, bunday shahar (davlat)lar mutafakkir tomonidan kishilik birlashmalarining eng oliy shakli, deb e\u02bctirof qilinadi.<\/span><\/p>\n

Shuning uchun ham Forobiy fozil shahar \u2013 davlatni sog\u02bblom inson tanasiga o\u02bbxshatib, tananing barcha a\u02bczolari bir-biriga muhtoj va bog\u02bbliqligi zaruriyat ekanligini ta\u02bckidlaydi: \u00ab\u2026tananing sog\u02bbligini va kamolotini ta\u02bcminlash uchun bir-birlari bilan mustahkam aloqada bo\u02bblganliklari va bir-birlariga yordam berganliklari kabi fozil shahar-davlatning fuqarolari ham bir-birlariga bog\u02bbliqdirlar. Ularning har biri ma\u02bclum mavqega ega va ma\u02bclum vazifalarni amalga oshiradilar[5]<\/a>.<\/span><\/p>\n

Demak, insonlarning jamiyat bo\u02bblib kishilik jamoasiga birlashish sababini, ularning ma\u02bclum bir irq, millat yoki dinga mansubligi bilan emas, balki ularning o\u02bbzaro yordam, hamkorlik va hamjihatlikka muhtojligi bilan izohlash lozim. Zero, inson o\u02bbz mohiyatiga ko\u02bbra ijtimoiy mavjudotdir.<\/span><\/p>\n

Olim insonlarning o\u02bbzaro hamjihatlikda va do\u02bbstona munosabatda yashashi jamiyat farovonligini ta\u02bcminlasa, o\u02bbzaro ko\u02bbmak, mehr-muruvvatning yo\u02bbqligi, fitna, fisqu-fasod hukmronligi johil shaharning asosiy xususiyati, sababi sifatida qayd etadi. \u201cOdamlarga nisbatan ularni birlashtiruvchi asos insoniylikdir, shuning uchun ham, odamlar insoniyat turkumiga birlashganliklari tufayli o\u02bbzaro tinchlikda yashamoqlari lozim\u201d[6]<\/a>\u00a0\u2013 degan fikrlari ham buyuk faylasufning ijtimoiy hamkorlikni jamiyat taraqqiyotini ta\u02bcminlovchi omillardan biri, deb hisoblaganini anglash imkonini beradi.<\/span><\/p>\n

Tabiiy-ilmiy, ijtimoiy-axloqiy, falsafiy sohalarda chuqur ilmiy izlanishlar olib borgan Abu Rayxon Beruniy (973-1048) asarlarida ham bag\u02bbrikenglik mavzusi alohida o\u02bbringa ega. Xususan, Beruniyning \u201cQadimgi xalqlardan qolgan yodgorliklar\u201d, \u201cHindiston\u201d kabi asarlarida xalqlar, davlatlar o\u02bbrtasidagi o\u02bbzaro urushlarga odamlarning turli millat, til, diniy e\u02bctiqodi va irqda bo\u02bblishi sababchi emasligini ta\u02bckidlaydi. Masalan, mutafakkir kishilarning turli irq, millat va elatlarga ajralishi tabiiy sharoit va ularning geografik joylashuvi sabab ekanligini tushuntiradi: \u201cChunki odamlar tuzilishlarining rang, surat, tabiat va axloqda turlicha bo\u02bblishi faqatgina nasablarning turlichaligidan emas, balki tuproq, suv, havo va yerning odam yashaydigan joylarning turlichaligidan hamdir. Tillarning turlicha bo\u02bblishiga sabab odamlarning guruhlarga ajralib ketishi, bir-biridan uzoq turishi, ularning har birida turli xohishlarni ifodalash uchun zarur bo\u02bblgan so\u02bbzlarga ehtiyoj tug\u02bbilishidir\u201d[7]<\/a>.<\/span><\/p>\n

Beruniy ham ijtimoiy qarashlarida Farobiy izidan borib, jamiyatning paydo bo\u02bblishi asosiga kishilarning moddiy va ma\u02bcnaviy ehtiyojini qo\u02bbyadi ya\u02bcni, odamlar o\u02bbz ehtiyojlarini qondirish uchun bir-birlari bilan birlashadilar, hamkorlik qiladilar, birgalikda o\u02bbzlarini himoya qiladilar deb ta\u02bckidlaydi: \u201cEhtiyojlar turli-tuman va son-sanoqsizdir. Faqat ularni bir qancha kishilar birgalikda ta\u02bcminlay olishlari mumkin\u201d[8]<\/a>. \u201cGap shundaki, odam ehtiyojining ko\u02bbpligi, himoya qilish quroliga ega bo\u02bblmaganligi va dushmanning ko\u02bbpligi tufayli, bir-birini himoya qilish zarurligi, o\u02bbzini va boshqalarni ta\u02bcmin etishga zarur bo\u02bblgan biror ishni bajarish uchun o\u02bbz qarindosh-urug\u02bbi bilan jamiyatda birlashishga majbur bo\u02bblgan\u201d[9]<\/a>.<\/span><\/p>\n

Demak, insonlar bir-birlariga muhtoj va yordam berishlar uchun jamiyatga uyushganlar. Alloma bu haqda \u201cMineralogiya\u201d asarida shunday yozadi: \u201cInson ehtiyojlari shu darajada xilma-xilki, uning bir o\u02bbzi ularni qondira olmaydi. Ehtiyojlar xilma-xil va juda ko\u02bbp. Faqat bir qancha odamlardan tashkil topgan jamoa bilangina ularni qondirish mumkin\u201d[10]<\/a>.<\/span><\/p>\n

Xalqlararo do\u02bbstlik, hamjihatlik, diniy bag\u02bbrikenglik kabi g\u02bboyalar \u201cShayx ur-rais\u201d(olimlar boshlig\u02bbi) nomi bilan mashhur Abu Ali ibn Sino(980-1037) dunyoqarashida ham alohida o\u02bbringa ega.<\/span><\/p>\n

Ibn Sino ham insonni ijtimoiy hayvon deb talqin qiladi. Olim insonlarni jamiyatdagi tutgan o\u02bbrni va vazifasiga qarab uch guruhga: davlat ishlarida xizmat qiluvchi, mahsulot ishlab chiqaruvchi va davlatni hujumlardan qo\u02bbriqlovchilarga bo\u02bblib, bular o\u02bbzaro bir-birlariga bog\u02bbliq va bir-birlarisiz yashay olmaydilar deb ta\u02bckidlaydi: \u201cO\u02bbzaro bog\u02bbliqlik va almashuv jarayonida insonlar bir-birlarini qandaydir muhtojlikdan holi etadilar. Buning uchun insonlar o\u02bbrtasida o\u02bbzaro kelishuv zarur bo\u02bblib, bu kelishuv tufayli adolat qoidalari va qonunlari o\u02bbrnatiladi\u201d[11]<\/a>.<\/span><\/p>\n

Ibn Sino ta\u02bclim-tarbiya, ilm olish, do\u02bbstlik, ishonch, sadoqat kabi insoniy qadriyatlar jamiyat farovonligi, odamlar tinchligining muhim poydevoridir deydi. Bularning aksi bo\u02bblgan ikkiyuzlamachilik, yolg\u02bbonchilik, fitna, xoinlik, insonlar ustidan qilinadigan har qanday zo\u02bbravonlik kabi g\u02bbayriinsoniy, g\u02bbayriaxloqiy illatlarni qoralaydi.<\/span><\/p>\n

Xulosa o\u02bbrnida shuni aytish mumkinki, Farobiy, Beruniy, Ibn Sino kabi allomalarning bag\u02bbrikenglikga oid fikrlari hozirgi davrda yurtimiz va jahonda yuz berayotgan ijtimoiy-siyosiy, madaniy-ma\u02bcnaviy, milliy va diniy o\u02bbzgarishlar jarayonida, xalqlar va diniy munosabatlarni mustahkamlashdi g\u02bboyaviy omil sifatida xizmat qilishi shubhasiz. Zero, Prezidentimiz Sh.Mirziyoyev aytganlaridek, \u201cBizning mintaqamiz xalqlarini ming yillik qardoshlik va yaxshi qo\u02bbshnichilik rishtalari bog\u02bblab turadi. Bizni tarix, din, umumiy madaniyat va an\u02bcanalar birlashtiradi\u201d[12]<\/a>.<\/span><\/p>\n

[1]<\/a>\u00a0Xalq so\u02bbzi.<\/strong>\u00a02022 yil 1 fevral, 23-son.<\/span><\/div>\n
[2]<\/a>\u00a0Xayrullayev M.M. \u201cFarobiy\u201d. \u2013 Toshkent: Fan, 1975. \u2013 B. 302-305.<\/span><\/div>\n
[3]<\/a>\u00a0Farabi. Traktat o vzglyadax jiteley dobrovolnogo goroda \/ Qarang: S.N.Grigoryan. Iz istorii filosofii Sredney Azii i Irana VII-XII v.v. \u2013Moskva: Nauka, 1960. \u2013 S. 136.<\/span><\/div>\n
[4]<\/a>\u00a0Xayrullayev M.M. \u201cUyg\u02bbonish davri sharq mutafakkiri\u201d. \u2013 Toshkent: O\u02bbzbekiston, 1971. \u2013 B. 251.<\/span><\/div>\n
[5]<\/a>\u00a0Abu Nasr Forobiy. \u201cFazilat, baxt-saodat va kamolot haqida\u201d. \u2013 Toshkent: Yozuvchi, 2001. \u2013 B. 29.<\/span><\/div>\n
[6]<\/a>\u00a0Forobiy \u201cFozil odamlar shahri\u201d. \u2013 Toshkent: Xalq merosi, 1993. \u2013 B.186.<\/span><\/div>\n
[7]<\/a>\u00a0Abu Rayxon Beruniy. \u201cQadimgi xalqlardan qolgan yodgorliklar\u201d. I tom. Toshkent. FAN. 1968 y. B.231.<\/span><\/div>\n
[8]<\/a>\u00a0Beruniy. \u201cQadimgi xalqlardan qolgan yodgorliklar\u201d. B.236.<\/span><\/div>\n
[9]<\/a>\u00a0Abu Rayxan Biruni. Izbrann\u044bye proizvedeniya.(Bundan keyin \u201cGeodeziya\u201d), tom III. Tashkent. 1966. S.83.<\/span><\/div>\n
[10]<\/a>\u00a0Abu-r-Rayxan Muxammed ibn Axmad al-Biruni. Sobraniye svedeniy dlya poznaniya dragotsennostey (Bundan keyin \u201cMineralogiya\u201d), M.: 1963. S.11.<\/span><\/div>\n
[11]<\/a>\u00a0B.E.R\u044bxovskiy. Filosofskiye naslediye Ibn Sin\u044b. Jurnal vopros\u044b filosofii. 1955 g. \u2116 5.<\/span><\/div>\n
[12]<\/a>\u00a0Sh.M.Mirziyoyev. 2017 yil 10 noyabrda Samarqand shahrida o\u02bbtgan \u201cMarkaziy osiyo: yagona tarix va umumiy kelajak, barqaror rivojlanish va taraqqiyot yo\u02bblidagi hamkorlik\u201d mavzusidagi xalqaro konferensiyasidagi nutqi. \u201cXalq so\u02bbzi\u201d gazetasi 2017 yil 11 noyabr 228-son<\/span><\/div>\n
\u00a0<\/div>\n
G\u02bbulomjon SAPAYEV<\/strong><\/span><\/div>\n
O\u02bbzbekiston Respublikasi Prezidenti huzuridagi<\/span><\/div>\n
Davlat boshqaruvi akademiyasi o\u02bbqituvchisi<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Millatlararo totuvlik va diniy bag\u02bbrikenglik, yon-atrofimizda xavfsizlik, barqarorlik va ahil qo\u02bbshnichilik muhitini shakllantirish, bugun O\u02bbzbekistonning tashqi va ichki siyosatining asosiy yo\u02bbnalishlaridan biridir.\u00a0O\u02bbzbekiston Respublikasi Prezidenti tomonidan 2022 yil 28 yanvarda PF-60-sonli Farmon bilan tasdiqlangan \u00ab2022-2026 yillarga mo\u02bbljallangan Yangi O\u02bbzbekistonning taraqqiyot\u00a0strategiyasi\u00bb[1]ning 74-maqsadi ham aynan jamiyatda millatlararo totuvlik va dinlararo bag\u02bbrikenglik muhitini mustahkamlashga qaratilgan. O\u02bbrta asr Markaziy Osiyo …<\/p>\n","protected":false},"author":1,"featured_media":27019,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nUYG\u02bbONISH DAVRI MARKAZIY OSIYO MUTAFAKKIRLARI DUNYOQARASHIDA BAG\u02bbRIK\u0415NGLIK G\u02bbOYALARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"UYG\u02bbONISH DAVRI MARKAZIY OSIYO MUTAFAKKIRLARI DUNYOQARASHIDA BAG\u02bbRIK\u0415NGLIK G\u02bbOYALARI\" \/>\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=27020&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"UYG\u02bbONISH DAVRI MARKAZIY OSIYO MUTAFAKKIRLARI DUNYOQARASHIDA BAG\u02bbRIK\u0415NGLIK G\u02bbOYALARI - 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