{"id":33391,"date":"2023-12-22T09:56:43","date_gmt":"2023-12-22T04:56:43","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=33391"},"modified":"2023-12-21T12:14:25","modified_gmt":"2023-12-21T07:14:25","slug":"soxta-tariqatlarning-noo%ca%bbrin-iddaolari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=33391&lang=oz","title":{"rendered":"SOXTA \u201cTARIQAT\u201dLARNING NOO\u02bbRIN IDDAOLARI"},"content":{"rendered":"

Zarafshon vohasi tarixida tariqatdan saboq berishni da\u02bcvo qiluvchilar, soxta tariqatchilar ham uchraydi. Soxta tariqatchilar deganda, tasavvufning faqat tashqi jihatlariga, marosim va turli zikr majlislariga asosiy e\u02bctiborni qaratib, uning falsafiy-irfoniy xususiyatlaridan bexabar faoliyat yuritayotgan, muayyan bir kishini pir sanab, uning etagidan tutuvchi, jamiyatning boshqa a\u02bczolaridan chetlashib, pir xizmatini hayotdagi eng asosiy maqsad, deb biluvchi johil kishilar yoki jamoalar, guruhlar tushuniladi. Ular faoliyatida tasavvuf ta\u02bclimotida, shariat ahkomlaridan kelib chiqib, qabul qilingan tartib-qoidalardan chetga chiqish holatlari ham kuzatilmoqda. Buning sabablaridan biri, ulardagi mutaassiblik g\u02bboyalarigina emas, tasavvuf tarixi, maqsadi va vazifalari to\u02bbg\u02bbrisida ilmiy asoslangan, misol va faktlar bilan isbotlangan tushuntirish ishlari yetarli emasligidadir. Ba\u02bczi zamonaviy tariqat vakillari o\u02bbz tariqatlaridagi ayrim harakatlari bilan kishilar e\u02bctiroziga sabab bo\u02bblmoqda. Ular ming yillar oldin shakllanib, muqaddas deb ulug\u02bblangan diniy ahkomlarning ildizlarini to\u02bbla-to\u02bbkis tushunmaydigan kishilar ongini zaharlamoqda.<\/span><\/p>\n

Tariqatga kirgan kishiga ilmning shart emasligi va hatto ilmni tark qilish afzalligi to\u02bbg\u02bbrisidagi masala ham, ayni paytda, dolzarb. \u00a0<\/span><\/p>\n

\u00a0Soxta shayxlar johil, ilmsiz sufiylar va botil tariqatlar tasavvufda qattiq tanqid ostiga olinadi. Ilm talab qilishni rad etuvchi \u201ctariqatchilar\u201d quyidagilarni dalil qilib keltiradi: \u201cAvvalo, ilmning mohiyati ibodatga vosita bo\u02bblishdir. U orqali inson Robbini taniydi va unga bandalik qilishga harakat qiladi. Modomiki, inson Allohga ibodat qilish yo\u02bbliga o\u02bbtgan ekan, unga ilmning keragi yo\u02bbq\u201d[1]<\/a>. Tariqatchilar faoliyatida ham islomga mutanosib kelmaydigan ba\u02bczi bid\u02bcat va xurofotlar borki, ularni ilmiy asosda bartaraf etish zarur.<\/span><\/p>\n

XVII asrda Ahmad Sirhindiy aynan shunday masalalarni isloh qilish maqsadida \u201cMaktubot\u201d[2]<\/a> asarini yozgan. Asarda tasavvufning mohiyatini sodda iboralar bilan sharhlab, yot qarashlarga ishonchli hujjat va dalillar bilan raddiya bergan. Uning maktublari o\u02bbz davridan ko\u02bbra ko\u02bbproq kelajakka xitob[3]<\/a> qilgan. Ular o\u02bbz davridan ko\u02bbra kelajakka atalgan maktublardir.<\/span><\/p>\n

So\u02bbfi Ollohyorning \u201cSabotul ojizin\u201d asari aqida, fiqh, tafsir, hadis, tarix, siyrat va adab ilmlarini o\u02bbzida jamlagan mo\u02bbtabar manbadir. Unda islom asoslarini o\u02bbrgatuvchi eng muhim fan bo\u02bblgan aqidaga oid masalalar turkiy tilda sharhlangan. Asarda Alloh taoloning ma\u02bcrifati, tavhidi, sifatlari, imon, farishtalar, qabr azobi, qiyomat, umrning foniyligi haqida so\u02bbz yuritiladi. Shuningdek, avliyolar karomati, piri komillar, rizo va sabr, tama, dunyo hiylalaridan qochish, kibr, tavakkul, darveshlik, muloyimlik, ezgulik, haqirlik, sadoqat kabi inson kamolotini belgilovchi fazilatlar va holatlar sodda til va ta\u02bcsirchan ruhda bayon etilgan. Shuningdek, o\u02bbsha davrdagi o\u02bbn to\u02bbrtta bid\u02bcat ta\u02bclimot jiddiy tanqid qilinib, ularning muddaolari o\u02bbrinsiz ekani ochib berilgan.<\/span><\/p>\n

So\u02bbfi Ollohyor \u2013 ravshaniya, abbosiya, hubbiya, malohid, avliyoiya, hululiya, huriya, voqifiya, mutakosila, ilhomiya va iddaoiya kabi \u201csoxta tariqat\u201dlar va ularning noto\u02bbg\u02bbri \u201ciddao\u201dlariga munosib raddiya bergan.<\/span><\/p>\n

Jumladan, hurufiylar ikki guruhga bo\u02bblingan: avboshiylar va ravshaniylar. Ravshaniya[4]<\/a> \u2013 hurufiylardan ajralib chiqqan bo\u02bblib, jahriy zikr bilan shug\u02bbullangan. \u201cJazba ahlimiz\u201d deb, devona qalandar bo\u02bblib, shaharma-shahar, qishloqma-qishloq yurgan. Oqshomlari jam bo\u02bblib, turli musiqa asboblari \u2013 nay, qo\u02bbbiz kabilarni chalib, hikmatlar aytgan. Yig\u02bbilgan xotinlar va yosh yigitlar jo\u02bbr bo\u02bblib ashula aytgan[5]<\/a>. Albatta, bu shariat va tariqat qoidalariga mutlaq to\u02bbg\u02bbri kelmaydi. Bu davrda avboshiylar ko\u02bbpayib ketgani ta\u02bckidlangan.<\/span><\/p>\n

Abbosiya \u2013 fahsh va giyohvandlikka mubtalo bo\u02bblgan. Hubbiyalar esa Allohni qattiq sevsa, shariat ahkomi soqit bo\u02bblishini aytishgan.<\/span><\/p>\n

So\u02bbfi Ollohyor bunday deydi:<\/span><\/div>\n
\u201cYaqin bilgilki, ba\u02bczi nomusulmon,<\/span><\/div>\n
Demish: \u201cVaqtiki qurbat topsa inson,<\/span><\/div>\n
Ko\u02bbtarur Haq shariat hukmin andin\u201d,<\/span><\/div>\n
Bo\u02bblur yuzi qaro mundog\u02bb degandin.<\/span><\/div>\n
Bu botil so\u02bbz erur qavli malohid,<\/span><\/div>\n
Shariatga erur ul firqa johid\u201d.<\/span><\/div>\n

Bularni tanqid qilib yuzi qaro bo\u02bblgani, bu botil so\u02bbz ekanini ta\u02bckidlab, malohidlarning bu iddaolari shariatga zidligini tushuntirib, keskin raddiya beradi. Asrlar davomida shakllangan islomiy dunyoqarashning buzilishi va nosog\u02bblom muhitning vujudga kelishiga sabab bo\u02bbladigan bu ta\u02bclimotlarga ergashmaslikka chaqiradi. Takabbur bo\u02bblmaslik, qiyomatda nasabdan so\u02bbralmasligi, \u201cqoracha\u201d \u201cxoja\u201ddan yoki \u201cmuallim\u201d \u201csayyid\u201ddan yuqori turishi mumkinligi tushuntirilgan. Bu illatlarga birgalikda kurashish[6]<\/a>\u00a0 zarurligi ta\u02bckidlangan.<\/span><\/p>\n

Jaloliddin Rumiy bunday deydi:<\/span><\/div>\n
Nist dunyo nuqrahu farzandi zan,<\/span><\/div>\n
Chist dunyo? Az Xudo g\u02bbofil budan.<\/span><\/div>\n

Ya\u02bcni sen boylikni ham, ayol va farzandni ham dunyo deb bilma, ulardan yuz ham burma! Seni nima g\u02bbaflatda tutsa, nima haqiqatdan uzoqlashtirsa ana shuni dunyo deb bilgil. Insonning oilasi\u00a0 va yaqinlariga doimo mehr-oqibat bilan munosabatda bo\u02bblishi chin insoniylik namunasidir.<\/span><\/p>\n

Yuqorida nomlari zikr qilingan bir qancha botil tariqatlar paydo bo\u02bbldi va ularning barchasi ahli sunna val jamoa e\u02bctiqodi bo\u02bbyicha keskin tanqid ostiga olindi. Noto\u02bbg\u02bbri bo\u02bblganligi bois ularning aksariyati tarix sahnasidan tushib qoldi.<\/span><\/p>\n

Muayyan tariqat piri shariatdan bexabar bo\u02bblsa, uning ortidan ergashganlar undan-da savodsiz bo\u02bblsa, bu holat nima bilan yakun topishini tasavvur qilish mumkin. Ular atrofga jaholat tarqaladi va xalq ma\u02bcnaviyatiga salbiy ta\u02bcsir ko\u02bbrsatadi. Man shu kabi \u201csoxta tariqat\u201dchilarning \u201csoxta\u201d da\u02bcvolari jamiyat orasida goh-gohida to\u02bblqinlanib turadi. Jumladan, \u201c<\/strong>Pirga qo\u02bbl bergan kishining qazo namozlari soqit bo\u02bblishi\u201d, \u201cPuxta ilm olishlik shart emasligi\u201d, \u201cChap qo\u02bbl bilan sindirilgan nonni yemaslik\u201d, \u201cPir tahorat qilgan suv muqaddasligi\u201d kabi bir qator noshar\u02bciy iddaolari aholining turli tushunmovchiliklariga sabab bo\u02bblmoqda.<\/span><\/p>\n

Payg\u02bbambar Muhammad (s.a.v.) muborak hadislaridan birida bunday deydilar: \u201c<\/em><\/strong>Ummatimning eng yaxshisi oxirat ishi deb dunyo ishini, dunyo ishi deb oxirat ishini qoldirmaydiganlaridir\u201d, <\/em><\/strong>dedilar.<\/strong><\/span><\/p>\n

Alloh taolo rohiblik, ya\u02bcni tarkidunyochilik yo\u02bbq ekanligi xabarini quyidagi oyatda marhamat qilgan: \u201cRohiblikni o\u02bbzlari chiqarib oldilar. Biz buni ularga farz qilmagan edik, faqat o\u02bbzlari Allohning roziligini tilab qildilar, lekin haqiqiy rioyasini qila olmadilar. Bas, ulardan iymon keltirganlariga ajrlarini berdik, lekin ularning ko\u02bbpi fosiqdurlar\u201d\u00a0<\/strong>(Hadid surasi, 27 oyati).<\/strong><\/span><\/p>\n

Muhammad (s.a.v.) hadisi shariflaridan birida bunday marhamat qiladilar: \u201cIslomda rohib<\/em> ( tarkidunyochi)lik<\/em> yo\u02bbq\u201d<\/em><\/strong> [7]<\/a>.<\/em><\/span><\/p>\n

Ko\u02bbrinib turibdiki, ayrim tariqatchilarning qilayotgan amallari shariat asoslariga ham, tariqat an\u02bcanalariga ham to\u02bbg\u02bbri kelmaydi. Bundan tashqari, oddiygina insoniy mantiq mezoniga ham mos emas.<\/span><\/p>\n

Tasavvuf asosi \u2013 Qur\u02bconi karim va sunnati mutahharo ustida bunyod etilgan. Tasavvuf qoidasi: \u201cHar bir diniy fikriy yondashuv ilmiydir\u201d. Tasavvuf\u00a0 har tomonlama qalbni soflash, tozalash, taftish qilish, tushunish va muloqot qilishni talab qiladi. Uning ichki qoidalari shariat fiqhiga asoslangan bo\u02bblib, shariat kabi islohot va tadrij jarayonini ham qabul qiladi.<\/span><\/p>\n

Yassaviya tariqati peshvolari \u201cMen jin va insni faqat O\u02bbzimga ibodat qilishlari uchungina yaratdim\u201d<\/strong> (Vaz-zoriyot surasi, 56-) oyatidan ma\u02bcrifatni tushunishadi. Ma\u02bcrifatdan ta\u02bcbir esa ibodatga ishora bo\u02bblib, ma\u02bcrifat ibodatsiz hosil bo\u02bblmasligi[8]<\/a> aytilgan.<\/span><\/p>\n

Naqshbandiylik ta\u02bclimoti ma\u02bcrifatni keng ma\u02bcnoda tushuntirib, ruhiy kamolotning asosiy maqsadi ma\u02bcrifatli bo\u02bblishdir, deb ta\u02bckidlaydi. Tavhidga yetishish oson, lekin ma\u02bcrifatli bo\u02bblish og\u02bbir. Bunga faqat murshid-ustozlar rahnamoligi orqaligina yetishish mumkinligi tushuntiriladi.<\/span><\/p>\n

Inson ma\u02bcrifatli bo\u02bblishi, o\u02bbzini anglash, o\u02bbrganish uchun avvalo nafsini boshqara olishi, bor kuch-quvvatini ilohiy ishq yo\u02bblida sarflashi, butun vujudini idora etib, uni ruhiy kamolot uchun safarbar qilishi kerakligi ta\u02bckidlanadi. Yerdan yaxshi hosil olish uchun uni barcha begona o\u02bbtlardan tozalab, keyin urug\u02bb sepilgani kabi botinni poklab, so\u02bbng zikr urug\u02bbini sepish kerakligi tushuntiriladi. Shuningdek, inson ma\u02bcrifatli bo\u02bblishda nafsga qarshi sabr fazilatini o\u02bbziga singdirishi kerak. Bu jarayonda halol luqma va hushyorlikka alohida e\u02bctibor berib, qo\u02bbl mehnati bilan hayot kechirishni kundalik odatga aylantirish lozimligi uqtirilgan.<\/span><\/p>\n

Naqshbandiylik xojalikni emas, mehnatkashlikni targ\u02bbib qilgani jihatidan ham o\u02bbz davri uchun ulkan ijtimoiy hodisa edi. Bu tariqatda jahonning eng muhim ijtimoiy muammosi \u2013 mehnatga va uning natijasida erishiladigan boylikka munosabat masalasiga jiddiy e\u02bctibor beriladi. \u201cDil ba yoru dast ba kor\u201d, ya\u02bcni \u201cKo\u02bbngling doim Allohda bo\u02bblsin, qo\u02bbling esa ishda\u201d shiori kishining mehnat qilib turib ham tasavvuf bilan mashg\u02bbul bo\u02bblishi mumkinligini isbotladi. Agar har kim o\u02bbz mehnati bilan tirikchilik qilsa, boylikka faqat mehnati orqaligina ega bo\u02bblishga intilsa, bu dunyoda nohaqlik yuz bermaydi, ijtimoiy adolat tantana qiladi. Bahouddin Naqshband amal qilgan \u201cDil ba yoru dast ba kor\u201d shior kishini ham ma\u02bcnaviy yuksaltirishga xizmat qiladi, ham jamiyatda bahamjihat yashab, o\u02bbzaro bir-biriga yordam berish, mehnat, bunyodkorlik bilan yurtni obod qilishga safarbar etadi.<\/span><\/p>\n

Avvalo tariqatlarda murid-murshidlik muayyan tartib-qoidalar asosida yuzaga kelib, qat\u02bciy shariatga tayangan va tariqat odoblarini o\u02bbzida mujassam etgan hamda murshidning ko\u02bbrsatmalariga rioya etish sharti bilan tariqatga murshidlik qilish huquqi pir-murshidlar tomonidan berilgan. Tariqat murshidi shariat qonun-qoidalarini yaxshi bilishi va tariqat silsilasi sahih bo\u02bblgan ustozlar zanjiriga ulanishi asosiy shartlardan sanaladi. Tarixda tariqat masnadiga o\u02bbtirgan murshidlarga o\u02bbz ustozlari tomonidan tasdiqlangan ijozatnomalar berilgan. Ushbu hujjat murshid,\u00a0 qozi\u00a0 yoki zamona ulamolari muhri bilan tasdiqlangan.<\/span><\/p>\n

[1]<\/a> Yuldashxodjayev X. Tariqatchilikning zamonaviy ko\u02bbrinishlari. \u2013 Toshkent: TIU, 2010. \u2013 B. 17.<\/span><\/div>\n
[2]<\/a> Muhammad Masrur Ahmad, Jovid Iqbol Mazhariy, Iqbol Ahmad Axtar Qodiriy. Jahoni Imom Rabboniy mujaddidi alfi soniy shayx Ahmad Sirhindiy \/\/ Sohibzoda Sojid ar-Rahmon. Imomi Rabboniy kiy ta\u02bclimoti tasavvuf. T. 2. \u2013 Karachi: Imomi Rabboniy fondeyshn, 2005. \u2013 B. 501.<\/span><\/div>\n
[3]<\/a> G\u00f6rmez, \u201cA\u00e7\u0131l\u0131\u015f Konu\u015fmalar\u0131 I\u201d, Uluslararas\u0131 \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee Sempozyumu Tebli\u011fleri, \u2013 Istanbul: H\u00fcd\u00e2y\u00ee Vakf\u0131, 2018. \u2013 S. 10.<\/span><\/div>\n
[4]<\/a> Asoschisi balxlik Ibn Safvon Ravshaniydir.<\/span><\/div>\n
[5]<\/a> Sirojiddinov Sh. So\u02bbfi Ollohyor ilohiyoti (I qism). \u2013 T.: Imom al-Buxoriy xalqaro jamg\u02bbarmasi nashriyoti, 2001. \u2013 B. 19.<\/span><\/div>\n
[6]<\/a> Sirojiddinov Sh. So\u02bbfi Ollohyor ilohiyoti (I qism). \u2013 T.: Imom al-Buxoriy xalqaro jamg\u02bbarmasi nashriyoti, 2001. \u2013 B. 25.<\/span><\/div>\n
[7]<\/a> Shamsiddin Abu Bakr Muhammad ibn Abu Sahl Saraxsiy. Mabsut. \u2013 Bayrut: Dorul fikr, 2000. 4-jild. \u2013 B. 353.; Husayn ibn Mas\u02bcud al-Bag\u02bbaviy. Sharhus sunnat. \u2013 Bayrut: Maktabatul islomiya, 1983. 2-jild. \u2013 B. 371.<\/span><\/div>\n
[8]<\/a> Muhammad Olim shayx Azizon. Lamahot. \u2013 B. 245.<\/span><\/div>\n
Mehrojiddin AMONOV,<\/span><\/strong><\/div>\n
Imom Buxoriy xalqaro ilmiy-tadqiqot markazi bo\u02bblim boshlig\u02bbi<\/span><\/strong><\/div>\n
Tarix fanlari bo\u02bbyicha falsafa doktori (PhD), katta ilmiy xodim<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

Zarafshon vohasi tarixida tariqatdan saboq berishni da\u02bcvo qiluvchilar, soxta tariqatchilar ham uchraydi. Soxta tariqatchilar deganda, tasavvufning faqat tashqi jihatlariga, marosim va turli zikr majlislariga asosiy e\u02bctiborni qaratib, uning falsafiy-irfoniy xususiyatlaridan bexabar faoliyat yuritayotgan, muayyan bir kishini pir sanab, uning etagidan tutuvchi, jamiyatning boshqa a\u02bczolaridan chetlashib, pir xizmatini hayotdagi eng asosiy maqsad, deb biluvchi johil kishilar …<\/p>\n","protected":false},"author":1,"featured_media":33392,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2449,639],"tags":[],"yoast_head":"\nSOXTA \u201cTARIQAT\u201dLARNING NOO\u02bbRIN IDDAOLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"SOXTA \u201cTARIQAT\u201dLARNING NOO\u02bbRIN IDDAOLARI\" \/>\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=33391&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SOXTA \u201cTARIQAT\u201dLARNING NOO\u02bbRIN IDDAOLARI - 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