{"id":35589,"date":"2024-05-22T09:56:11","date_gmt":"2024-05-22T04:56:11","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=35589"},"modified":"2024-05-22T14:22:05","modified_gmt":"2024-05-22T09:22:05","slug":"futuvvat-falsafasida-komil-inson-masalasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=35589&lang=oz","title":{"rendered":"FUTUVVAT FALSAFASIDA KOMIL INSON MASALASI"},"content":{"rendered":"

Islomiy tariqatlar sifatida futuvvat ham, tasavvuf ham insonni poklashga, mehr-shafqat, himmat va mardlik fazilatlarini egallashga da\u02bcvat etadi. Shu jihatdan Alloh ishqida dunyodan yuz o\u02bbgirgach, jismini ma\u02bcnaviy kamolot yo\u02bblida baxshida etgan darvesh bilan birodarlik va fidoyilik tuyg\u02bbusiga sodiq javonmardning maqsadi mushtarak edi.<\/span><\/p>\n

Koshifiy o\u02bbz asarida futuvvat mohiyati, uning ruknlari va odobi haqida ham qiziqarli ma\u02bclumot beradi. Uning yozishicha, futuvvat sifatlari namoyon bo\u02bblgan odamni \u201cfatiy\u201d deb ataydilar va buning lug\u02bbaviy ma\u02bcnosi yoshlik demakdir. Shundan kelib chiqib aytish mumkinki, futuvvat so\u02bbzi yosh yigitga nisbatan ishlatiladi. Bundan boshqasi majoziy yoki ko\u02bbchma ma\u02bcnodadir. Majoziy ma\u02bcnoda insoniy fazilatlar nuqtayi nazaridan kamolot chegarasini zabt etgan odamga nisbatan qo\u02bbllaydi va majoz deyilishiga sabab shuki, modomiki solih (hali) nafs havasi tuzog\u02bbida tabiiy ehtiyojlar bilan band ekan, u go\u02bbyo go\u02bbdakka o\u02bbxshaydi, nafs martabasidan taraqqiy etib, dil maqomiga yetishsa, balog\u02bbat ostonasidagi yosh o\u02bbspirin qabilida bo\u02bbladi. Yosh yigitda esa qon qaynoq, badan va jismoniy quvvat yetarli bo\u02bblganidek, javonmardlarda ham insoniy kamolot bilan birga ma\u02bcnaviy quvvat mavjuddir va ushbu martabadagilar \u201cfatiy\u201d deyiladi.\u00a0\u00a0<\/span><\/p>\n

Demak, futuvvatning mazmuni va mohiyati jismoniy quvvat, insoniy kamolot va ma\u02bcnaviy quvvat mujassamligidir.<\/span><\/p>\n

Javonmardlikning nihoyati\u00a0 yaxshilik yo\u02bblida jondan kechishga tayyor turish, fidoyi qalb egasi bo\u02bblishdir.<\/span><\/p>\n

Koshifiy futuvvatning ruknlari (ustunlari) haqida to\u02bbxtalar ekan, uning o\u02bbn ikkita, ya\u02bcni oltita zohiriy va oltita botiniy rukni borligini ta\u02bckidlaydi.\u00a0<\/span><\/p>\n

Koshifiy o\u02bbz asarida futuvvatning zohiriy ruknlari sifatida quyidagilarni sanab o\u02bbtadi:\u00a0<\/span><\/div>\n
Birinchisi \u2013 g\u02bbiybat, yolg\u02bbon, bo\u02bbhton va behuda so\u02bbzlardan tilni tiyish. Zero, Koshifiy nazarida tilidan xalqqa ozor yetmaydigan odamgina futuvvatga da\u02bcvo qila oladi;<\/span><\/div>\n
\u00a0Ikkinchisi\u00a0 \u2013 nojo\u02bbya, nomaqbul so\u02bbzlar, bo\u02bbhton, g\u02bbiybatdan quloqni berkitish;<\/span><\/div>\n
Uchinchisi \u2013 ko\u02bbrish nojoiz hisoblangan narsalardan ko\u02bbzni yumish.<\/span><\/div>\n
To\u02bbrtinchisi \u2013 harom narsalardan, xalq ozoridan qo\u02bblni tortish.<\/span><\/div>\n
Beshinchisi \u2013 borish man qilingan joylardan oyoqni tortish. Haqorat va gunohga sabab bo\u02bbladigan, gap tashish va ziyon-zahmat, ozorga yetaklaydigan ishlarga qadam qo\u02bbymaslik;<\/span><\/div>\n
Oltinchisi \u2013 harom ovqatlardan og\u02bbizni va zinodan a\u02bczoni berkitish. Zino \u2013futuvvat ahdini buzish, haromxo\u02bbrlik esa uning rishtasini uzishdir.<\/span><\/div>\n
Koshifiyning ta\u02bckidlashicha, botiniy ruknlar quyidagilar:<\/span><\/div>\n
Birinchisi \u2013 saxovat, ya\u02bcni tilamasdan burun o\u02bbz vaqtida bag\u02bbishlamoq, oqibatini o\u02bbylamaslik, layoqat va qobiliyatini andisha qilmaslik;<\/span><\/div>\n
Ikkinchisi \u2013 tavoze, ya\u02bcni boshqalarni o\u02bbzidan afzal bilmoq, barchaga kamtar va xokisor munosabatda bo\u02bblish;<\/span><\/div>\n
Uchinchisi \u2013 qanoat, ya\u02bcni odamlar boshiga tushadigan azob-uqubat va falokat ortiqcha narsalarga ega bo\u02bblish hirsidandir;<\/span><\/div>\n
To\u02bbrtinchisi \u2013 afv va marhamat, ya\u02bcni xalqqa shafqat ko\u02bbrsatmoq, kishilar gunohini kechirmoq, iloji boricha ularga yaxshilik va muruvvat bilan muomala qilish;<\/span><\/div>\n
Beshinchisi \u2013 g\u02bbururni tark etish. Ya\u02bcni qanchalik ma\u02bcqul va maqbul ishlarni amalga oshirsa ham mag\u02bbrur bo\u02bblmaslik. Zero, Iblis kibru havo tufayli jannatdan badarg\u02bba bo\u02bbldi;<\/span><\/div>\n
Oltinchisi \u2013 qurb (ilohiyotga yaqinlashish) va vaslat maqomiga badan vujudi, dili joni bilan intilish. Ya\u02bcni ko\u02bbngil uyini riyozat supurgisi bilan changu g\u02bbubor, chiqindilardan tozalab turish, toki ko\u02bbngil ishq sultoni o\u02bbtiradigan taxtga aylansin. Zero, ko\u02bbngil dunyo tashvishlaridan qutulmas ekan, u do\u02bbst muhabbatining makoniga aylanadi.\u00a0<\/span><\/div>\n

Koshifiy o\u02bbz asarida futuvvatning yetmish bitta sharti haqida to\u02bbxtalib, uning qirq sakkiztasi vujudiy, yigirma uchtasi azaliy (parhez qilinadigan) shartlar ekanini ta\u02bckidlaydi.<\/span><\/p>\n

Tarixiy manbalarni o\u02bbrganish futuvvat ahlini o\u02bbziga xos xislatlaridan kelib chiqib, javonmardlar, axiylar yoki fatiylar deb atalganining guvohi bo\u02bblamiz. Javonmardlar faqat yaxshilikni o\u02bbylab, uni amalga oshirishdan charchamaydigan, ezgu xulq-atvorga ega, muhtojlarga doimiy yordam qo\u02bblini cho\u02bbzadigan, pirlar, ustozlar, do\u02bbst-birodarlar nomusi va sharafini himoya qiladigan zohiran hamda botinan pok insonlar edi.<\/span><\/p>\n

Shunisi e\u02bctiborliki, javonmardlik Xuroson va Movarounnahr shaharlarida X asrdan boshlab harakat sifatida keng quloch yoygan. Javonmardlar yoki futuvvatchilar muayyan qoida \u2013 talablarga rioya qilib, ma\u02bcnaviy va jismoniy yetuklikka intilgan. Ular nazarida inson Alloh tomonidan yaratilgan ilohiy zot bo\u02bblgani uchun ham uning qadri hamma narsadan ustun turadi. Shu bois ham javonmardlar har qanday boylikni nazar-pisand qilmagan va ularni inson kamoloti yo\u02bblidagi bir vosita deb bilgan, xolos.<\/span><\/p>\n

Sharqda futuvvat harakati insonparvarlikning yorqin namunasidir. Husayn Voiz Koshifiyning \u201cFutuvvatnomai sultoniy\u201d asari tarjimoni professor Najmiddin Komilov kitobning kirish qismida arab sayyohi Ibn Battuta (XIV asr) qalamiga mansub \u201cSafarnoma\u201d asaridan javonmardlar haqidagi fikrlarni keltirgan. Bunda ta\u02bckidlanishicha, \u201cMen dunyoni kezib, bunday odamlar (javonmardlar)dan ko\u02bbra ezgu niyatli va ezgu xulqli kishilarni ko\u02bbrmadim. Sheroz va Isfahon aholisi garchi o\u02bbzini\u00a0 javonmardlarga o\u02bbxshatsa-da, ammo ular (Xorazm va Movarounnahr javonmardlari) g\u02bbarib-musofirlarni siylash va mehmondorchilikda ulardan baland turadi. Ularni (javonmardlarni) Iroqda shotir, Xurosonda sarbador,\u00a0 Mag\u02bbribda (Andalusiyada) sukra deydi. Ularga tobe joylarda adolat rasmi shunday rivojlanganki, lashkargohlarida, xonalarida oltin va kumush tangalar yerga sochilib yotadi va egasi topilmaguncha hech kim bu pullarga tegmaydi\u201d.<\/span><\/p>\n

Javonmardlar oddiy xalq ichidan chiqqan hunarmandlar, sipohiylar, ko\u02bbchalarda tomosha ko\u02bbrsatuvchi xalq teatrlari vakillari, pahlavonlar, qiziqchilar va boshqa toifalardan tashkil topgan, har birining o\u02bbz jamoasi, piri, ta\u02bclim beruvchi ustozlari va yig\u02bbiladigan joyi bo\u02bblgan. Pirga qo\u02bbl bergan va ustoz oldida ahdu paymon qilib, mardlik belbog\u02bbini beliga bog\u02bblagan javonmard bir umr o\u02bbz ahdiga sodiq qolishga intilgan. O\u02bbz shaxsiy hayotini jamoa hayoti uchun, birodarlari uchun fido etgan. Javonmardlar jamoasiga qabul qilingan yosh yigit\u00a0 \u201cfarzand\u201d deb, uning beliga ahd belbog\u02bbini bog\u02bblagan ustoz \u201cota\u201d deb yuritilgan.<\/span><\/p>\n

Javonmardlar mazlumlarni zolim shohlar, mahalliy hokimlardan himoya qilgan, ularga moddiy yordam ko\u02bbrsatish barobarida uyushib tashqi dushmanlarga qarshi kurashgan. Ular orasidan Abu Muslim, Muqanna, Ya\u02bcqub ibn Lays, Mahmud Torobiy kabi qahramonlar yetishib chiqqan.<\/span><\/p>\n

Javonmardlik harakati XV asrga kelib o\u02bbzining muqobil ta\u02bcsir kuchini yo\u02bbqota boradi. Ya\u02bcni hokim sinflarga muxoliflikdan barcha tabaqa-toifalarni uyushtiruvchi harakatga aylanadi. Shunga qaramay baribir futuvvatning asosini shahar hunarmandlari tashkil etar edi.<\/span><\/p>\n

Shuni alohida ta\u02bckidlash kerakki, Koshifiy o\u02bbz asarida futuvvatga tariqatning bir bo\u02bblagi sifatida qaraydi. Koshifiyning bunday fikrga kelishi sababi futuvvat asoslari bilan tasavvuf g\u02bboyalari aksar bir-biriga muvofiq keladi. Bizning bu mavzuga qo\u02bbl urishimizning sababi ham shundadir.<\/span><\/p>\n

Darhaqiqat, futuvvat ham, tasavvuf ham inson axloqini poklash, mehr-shafqat, himmat va mardlik ko\u02bbrsatishni targ\u02bbib etadi. Bu jihatdan ilohiyat ishqida dunyodan yuz o\u02bbgirgan, jismini ma\u02bcnaviy kamolot yo\u02bblida qurbon qilgan darvesh bilan birodarlik va fidoyilik udumiga sodiq javonmardning maqsadi mos edi.\u00a0 Tasavvufning tavba, sabr, qanoat, parhez, botiniy tahorat kabi talablari futuvvatchilar tomonidan qabul qilinib, hayotiy qoidaga aylantiriladi. Demak, tasavvuf futuvvatda yuksak g\u02bboyalarning amaliyotga tatbiq etilayotganini ko\u02bbrgan bo\u02bblsa, futuvvat tasavvufda e\u02bctiqodning nazariy asoslarini topgan edi. Bu munosabatlar tizimini tatbiq etish tasavvuf va futuvvat ta\u02bclimotlarining ochilmagan qirralarini yoritishga xizmat qiladi.<\/span><\/p>\n

Voiz Koshifiy futuvvat ilmining mohiyati va qoidalari xususida qadimdan bahs-munozara bo\u02bblib kelgani haqida ham to\u02bbxtaladi. Asarning 2- faslida bu haqda shunday yozadi: \u201cChunonchi, tib ilmida insonning badani mavzu bo\u02bblib, kishining salomatligi yoki kasallik sabablari o\u02bbrganiladi. Bas, ushbu muqaddimadan ravshan bo\u02bbladiki, futuvvat ilmining o\u02bbz mavzusi bor bo\u02bblib, bu inson ruhi hisoblanadi. Zero, inson ruhini tarbiyalash, parvarish qilish orqali uni go\u02bbzal va xulq-atvorli, fazilatli qilib yetishtirish mumkin\u201d.<\/span><\/p>\n

Koshifiy nazarida futuvvat ilmi inson ruhiyatini tarbiyalashga qaratilgani uchun ham eng sharafli, mo\u02bbtabar ilmlardan bo\u02bblib, tasavvuf va tavhid ilmining bir bo\u02bblagidir. Shu o\u02bbrinda Koshifiy futuvvat ilmi bilan shug\u02bbullangan Farididdin Attorning \u201cOdobul-futuvvat\u201d (\u201cFutuvvat odobi\u201d), \u201cOriful masrif\u201d (\u201cOriflar foydasi\u201d), \u201cMirsodul a\u02bcbod\u201d (\u201cBandalarning mushohada qiladigan joyi\u201d), \u201cHadiqatul haqiqat\u201d (\u201cHaqiqat bog\u02bbchalari\u201d) nomli risolalari, Abdurahmon Jomiyning \u201cRisolai sayr\u201d, Zarina Isfahoniyning \u201cZodul axira\u201d (\u201cOxirat ozuqasi\u201d), Shayx Attorning \u201cTazkiratul avliyo\u201d kabi kitoblari ham mavjudligi haqida gapirgan. Shuningdek, ularning futuvvat haqidagi fikrlari qimmatli ekani to\u02bbg\u02bbrisida ham to\u02bbxtaladi.<\/span><\/p>\n

Futuvvat ahli bo\u02bblgan javonmardlar haqida juda ham muxtasar va aniq ta\u02bcrif bergan mashoyixlardan biri Junayd Bag\u02bbdodiydir. Uning yozishicha, futuvvat shundayki, faqirlardan or etmagaysan va boylarga faxr qilmagaysan. Javonmardlik shundayki, qo\u02bbldan keladiganini darig\u02bb tutmagaysan [1:354]. Mavlono Jaloliddin Rumiy nazarida futuvvat ahli, ya\u02bcni javonmard, avvalo, kishanlarni uzib, ozod bo\u02bblgan erkin kishidir. Bunday erkinlik insonning faqatgina jismoniy erkinligigina emas, balki ma\u02bcnaviy-ruhiy erkinligini, ya\u02bcni nafs qulligidan ham xalos bo\u02bblishni nazarda tutadi. Shu o\u02bbrinda Alisher Navoiy \u201cNasoyimul muhabbat\u201d asarida \u201cOzod mard uldurki, birov ranjida qilg\u02bbondin ranjida bo\u02bblmag\u02bbay va javonmard uldurki, ranjida qilurg\u02bba, mustajib bo\u02bblg\u02bbonni ranjida qilmog\u02bbay [2:326].<\/span><\/p>\n

Alisher Navoiy javonmardlik xislatlari haqida yanada chuqurroq fikr yuritib, javonmard bo\u02bblaman desang, faqir yo\u02bbliga kir va hirsni yo\u02bbl changiga aylantirib yuborgin [3:315]. Demak, Navoiy nazdida javonmardlik \u2013 er yigit, mard, saxiy va qo\u02bbli ochiq kishidir. Bu haqda Navoiy shunday yozadi:<\/span><\/p>\n

Gar aytur esang javonmard oxir,<\/span><\/div>\n
Qil hirsni faqir yo\u02bblida gard oxir.<\/span><\/div>\n
Hirs o\u02bbtidin bo\u02bblma dard parvar oxir,<\/span><\/div>\n
Kim nafsga hirsdin yetar dard oxir [4:350].<\/span><\/div>\n

Tarixga nazar tashlaydigan bo\u02bblsak, boy-badavlat kishilar o\u02bbzining maxsus mehmonxonalari va karvonsaroylariga ega bo\u02bblgani holda tayinlangan xizmatkorlar yordamida o\u02bbsha davrlardayoq ijtimoiy xizmatning mukammal shakllarini yaratib, ularni xalq xizmatiga qo\u02bbya olgan. Bundan tashqari, rabot, zoviya va xonaqohlar ham qurdirilgan,\u00a0 ular musofir va darveshlar uchun doimo ochiq bo\u02bblgan.<\/span><\/p>\n

Tarixda juda katta manba sifatida qadrlab kelinayotgan Ibn Battutaning \u201cSafarnoma\u201d asarida yozilishicha, xonaqohlarda musofir va darveshlar xohlaganicha bepul yashagan. Ulardan uch kungacha qayerdan va nima maqsadda kelgani so\u02bbralmagan. Uch kundan so\u02bbng xonaqoh shayxi uni qabul qilgan. Ibn Battuta o\u02bbz asarida ellikdan ortiq xonaqohlar va zoviyalarda yashagani hamda oliy tabaqa vakillaridan hurmat-izzat ko\u02bbrganini hikoya qiladi. Ayniqsa, Movarounnahr podshosi Sulton Tarmashirinning saxiyligi va adolatpeshaligi haqida to\u02bblqinlanib yozgan.<\/span><\/p>\n

Ibn Battuta o\u02bbz asarida Buxorodagi avliyo Sayfiddin Boxarziy xonaqosi haqida shunday yozadi: \u201cBiz Buxoroning Fathobod nomi bilan mashhur mavzeida to\u02bbxtadik. Bu yerda eng ulug\u02bb avliyolardan biri alloma shayx go\u02bbshanishin avliyo Sayfiddin al-Boxarziyning qabri bor. Mazkur shayx nomi bilan ataladigan va biz qo\u02bbnib o\u02bbtgan zoviya juda katta bo\u02bblib, vaqflari behisob, ziyoratchilar ana shu vaqflardan keladigan daromadlar hisobiga boqiladi. Shu zoviyaning shayxi Sayfiddin avlodlaridan biri bo\u02bblib, Makkaga haj qilgan Yahyo al-Boxarziydir. Shayx meni o\u02bbz uyida qabul qildi, shaharning obro\u02bbli kishilarini to\u02bbplab, ziyofat berdi, qorilar ajoyib ovozlari bilan Qur\u02bcondan qiroat qildilar, voiz esa amri ma\u02bcruf qildi. Hofizlar forsiy va turkiy tillarda ajoyib qo\u02bbshiqlar ijro etdi. Biz uchun eng g\u02bbaroyib kechalardan biri bo\u02bbldi\u201d [5:66].<\/span><\/p>\n

Tasavvufshunos olim Najmiddin Komilov ham Ibn Battutaning \u201cSayohatnoma\u201d asarini o\u02bbrganar ekan uning Major shahrida joylashgan xonaqoh haqidagi fikrlarini \u201cTasavvuf\u201d monografiyasida quyidagicha keltiradi. Major shahrida shayx Muhammad Batoixiy xonaqosi bor. Bu turklarning eng ulug\u02bb va eng yaxshi shaharlaridandir. Undagi xonaqohda arab, fors, turk va rum darveshlaridan yetmish kishi istiqomat qiladi. O\u02bblkaning xalqi esa darveshlarga e\u02bctiqod kamoli yuzasidan har kecha xonaqohga ot, mol va qo\u02bbylarni keltirib, nazr qiladi. Sultonlar va ularning xotinlari shayxning ziyoratiga tuhfalar keltiradi. Darveshlarning bir qismi oilali va bir qismi bo\u02bbydoq bo\u02bblib, xalqning lutfu karami bilan farovon yashaydi hamda xudojo\u02bbylik bilan shug\u02bbullanadi\u201d [6:116.]. Shuningdek, \u201cSayohatnoma\u201d asarida yozilishicha, xonaqoh va zoviyalarning deyarli barchasi javonmardlar ixtiyorida bo\u02bblgan. Ular Turkiyada \u201caxiylar\u201d nomi bilan atalgan va keng tarqalgan. Ularning yetakchilari obro\u02bb-e\u02bctiborda sultonlar darajasida edi. Agar\u00a0 sharoit taqozosi bilan sulton biror joyga borsa, hukumatni axiylar boshlig\u02bbiga topshirib ketgan.<\/span><\/p>\n

Ibn Battuta keltirgan hikoyatlardan shu narsa ma\u02bclum bo\u02bbladiki, aynan XIII asrga kelganda musulmon o\u02bblkalarida futuvvat va tariqat bir-biri bilan qo\u02bbshilib ketgan. Chunki bu davrga kelib, javonmardlar o\u02bbz xatti-harakati bilan\u00a0 shariat va tariqat ahlini to\u02bbla ishonchiga kirgan va X-XI\u00a0 asrlarda boshlangan qo\u02bbshilish jarayoni XIII asrga kelib\u00a0 nihoyasiga yetgan. Bu davrga kelganda Xuroson, Eron va Movarounnahr shayxlari o\u02bbz muridlarini javonmardlardan ruhlanishga da\u02bcvat etgan va javonmardlikni tariqat shioriga aylantirgan. Bu holatni biz buyuk shayxlar Shayx Abulhasan bin Husayn Saraxsiy, Shayx Abulhasan Haraqoniy, Shayx Abulabbos Qassob, Shayx Abuali Siyoh, Shayx Abuali Daqqoq, Shayx Abulqosim Bushr, Shayx Luqmon Saraxsiy, Shayx Abusaid Abulxayr, Shayx Abuja\u02bcfar Haddod va boshqalarni o\u02bbz muridlariga qilgan da\u02bcvatlaridan bilsak bo\u02bbladi.<\/span><\/p>\n

Bizning nazarimizda ham\u00a0 tariqat va futuvvat ahlini bir-biriga kirishib ketganini ikki fazilat birlashtiradi: xalqqa naf keltirish va uni ma\u02bcrifatli qilish. Shayx Abdurahmon Jomiy o\u02bbzining \u201cNafahotul uns\u201d asarida Abulhasan Haraqoniydan \u201cSo\u02bbfiy kim?\u201d deb so\u02bbraganida olgan javobini keltiradi: \u201cSo\u02bbfiy shunday bir kunduzki, u bor joyda oftobga hojat qolmas, u shunday bir kechadirki, u bor joyda oyga hojat qolmas, shunday bir yo\u02bbqlikdirki, u bor joyda borliqqa hojat qolmas\u201d. Shu o\u02bbrinda Abdurahmon Jomiy Abusaid Abulxayr so\u02bbzini ham keltiradi: \u201cMard uldurkim xalq orasida bo\u02bblsa, insofu adolat tarozusi ustida tursa, bola-chaqa qilsa, xalq bilan qo\u02bbshilib yashasa va bir lahza Xudoni unutmasa\u201d [7:85].<\/span><\/p>\n

Abdurahmon Jomiy asarini o\u02bbrganar ekanmiz unda buyuk shayxlarning o\u02bbzlari matonatli javonmardlar bo\u02bblganining guvohi bo\u02bblamiz. Jomiy bu haqda yirik shayx Abu Ja\u02bcfar Haddod misolida shunday yozadi: Abu Ja\u02bcfar Misrda o\u02bbn yetti yil temirchilik qildi. Har kuni bir dinoru o\u02bbn dirham pul ishlardi.\u00a0 Ammo bu pullarni o\u02bbzi ishlatmay, darvesh va muhtojlarga bag\u02bbishlardi. O\u02bbzi esa Junayd Bag\u02bbdodiy uyiga borib, qolgan-qutgan nonlarni tanovul qilib yurgan, yotadigan joyi esa masjid bo\u02bblgan, deb ma\u02bclumot beradi [8:87]. Shayx Najmiddin Kubro ham bor mol-dunyosini muhtojlarga bo\u02bblib berib, mo\u02bbg\u02bbul bosqinchilariga qarshi kurashda javonmardlik namunasini ko\u02bbrsatgan.<\/span><\/p>\n

Naqshbandiy shayxlar faoliyatini o\u02bbrganish shundan dalolat beradiki, ularning barchasi saxovat va muruvvatda yalovbardor bo\u02bblgan. Jumladan, Umarshayx Mirzo Toshkentning bir yillik xirojini talab qilganida xalq g\u02bbami va tashvishi bilan yashagan Xoja Ahror Vali 250 ming dinor to\u02bblab yuboradi va toshkentliklarning g\u02bbamini yeb, ularning betalofat qishdan chiqishi uchun yana 70 ming dinor hadya qiladi. Bundan tashqari, Xoja Ahror Vali xalqni ma\u02bcrifatli qilish uchun 20 dan ortiq madrasa va xonaqohlar\u00a0 qurdirgan. Vaqfnomada yozilishicha, uning mol-mulklari soni 254 tani tashkil qilgan. \u201cBizning yorlarimiz biz tirikligimizda himoyamizda edilar, o\u02bblganimizdan keyin ham himoyamizda bo\u02bblsinlar\u201d, deb yozgan. Darhaqiqat, Xoja Ahror vafotidan yuz yil o\u02bbtgandan so\u02bbng ham u kishining suruv-suruv podalari xalq ehtiyojlariga ishlatilgan.<\/span><\/p>\n

Bu masalaga yanada chuqurroq yondashadigan bo\u02bblsak, Bahouddin Naqshband, Xoja Ahror Vali, Navoiy va Jomiy faoliyati bilan tariqat va futuvvat birlashuvi yanada tezlashganining guvohi bo\u02bblamiz. Darhaqiqat, musulmon olamida keng tarqalgan bu ikki sohaning qo\u02bbshilishi katta ijtimoiy hodisa sifatida inson axloqiy barkamolligini qaror toptirishda qudratli kuchga aylandi.<\/span><\/p>\n

Futuvvat ahli inson barkamolligi faqatgina ruhiy dunyoning mukammal bo\u02bblishidangina iborat emasligini, balki bu barkamollik moddiy dunyoni ham tark etmasdan ikkalasi uyg\u02bbunligini ta\u02bcminlashdan iborat ekanini tushunib yetgan barkamol toifadir. Chunki futuvvat ahli inson barkamolligining asosi sifatida moddiylik va inson ruhini, uning ma\u02bcnaviy dunyosini bir-biriga qarama-qarshi qo\u02bbymadi.<\/span><\/p>\n

Tasavvufshunos olim M.Imomnazarovning ta\u02bckidlashicha, futuvvat madaniyatini o\u02bbzlashtirgan kishi amalda yaratuvchi va ruhiyatda darveshdir. Uning axloqiy sifati javonmardlik, ya\u02bcni saxovatlilik, oliyhimmatlilik, kamtarinlik, to\u02bbg\u02bbriso\u02bbzlik va mardlik kabi xislatlarning uzviy yaxlitlikda namoyon bo\u02bblishidir [9: 142].<\/span><\/p>\n

Futuvvat ahli intilgan asosiy maqsad halol kasb orqali topilgan rizqdir. Bu guruh mehnat bilan topgan nonini boylik deb bilgay\u201d, deb yozadi Kaykovus. Alisher Navoiy ham o\u02bbzining \u201cNasoyimul muhabbat min shamoimul-futuvvat\u201d asarida keltirganidek, har bir mashoyix va avliyolar hayot tarzi asosiy xususiyati ularning biron bir kasbni mukammal egallaganidir. Jumladan, Abu Said Xarroz \u2013 etikdo\u02bbz, Muhammad Sakkok \u2013 pichoqchi, Abu Hafz Haddod \u2013 temirchi, Abulabbos Omiliy \u2013 qassob, Ibrohim Ojiriy \u2013 g\u02bbisht quyuvchi, yana biri hammol, boshqalari najjor, o\u02bbtin teruvchi va hokazo bo\u02bblgani haqida ma\u02bclumot beradi. Javonmardlik tariqati ijtimoiy mohiyatining yana bir jihati, ruhiy-axloqiy yetuklikka yetishishning asosini islom dinini chuqur bilish, ilmni mukammal egallash va sidqu safo tashkil etadi. Ular nazarida insonning aqliy barkamolligi\u00a0 ruhiy-ma\u02bcnaviy yetukligi bilan yakdil bo\u02bblishi lozim. Ezgulik asosi ana shu ikki sifatga quriladi.\u00a0 Chunki aql inson uchun ko\u02bbrkam fazilat, mo\u02bbjizakor qudrat va katta iqtidordir. Shuning uchun ham mashoyixlar va aziz avliyolar insonning ruhiy-ma\u02bcnaviy kamolotini birinchi o\u02bbringa qo\u02bbyib, axloqiy sifatlarni javonmardlik qoidasiga aylantirgan. Darhaqiqat, Husayn Voiz Koshifiy o\u02bbzining \u201cAxloqi Muhsiniy\u201d asarida inson faoliyatida aqlning rolini ulug\u02bblab, \u201cAqlning sharti budurki, to imkon boricha farishtalik nisbatiga quvvat bergay va\u00a0 hayvonot nisbatiga mayl qilmagay\u201d, deb ta\u02bckidlaydi [10:26].<\/span><\/p>\n

Xulosa qilib aytganda, futuvvat \u2013 o\u02bbzaro yordam, muruvvat va mehribonlik ko\u02bbrsatish, shuningdek, fidoyilik ilmini o\u02bbzida mujassamlashtirgan mardlik tariqatidir.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
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    Fariduddin Attor. Tazkiratul avliyo. \u2013 T.: G\u02bbafur G\u02bbulom, 2017. \u2013 B. 354.<\/span><\/div>\n<\/li>\n
  2. \n
    Alisher Navoiy. Nasoyimul muhabbat. \u2013 T.: \u2013 B. 326.<\/span><\/div>\n<\/li>\n
  3. \n
    Alisher Navoiy. Nasoyimul muhabbat. \u2013 T.: \u2013 B. 315.<\/span><\/div>\n<\/li>\n
  4. \n
    Alisher Navoiy. Nasoyimul muhabbat. \u2013 T.: \u2013 B. 350.<\/span><\/div>\n<\/li>\n
  5. \n
    Ibrohimov N. Ibn Battuta va uning O\u02bbrta Osiyoga sayohati. \u2013 T.: Sharq bayozi, 1993. \u2013 B. 66.<\/span><\/div>\n<\/li>\n
  6. \n
    Komilov N. Tasavvuf. \u2013 T.: Yozuvchi, 1996. \u2013 B. 116.<\/span><\/div>\n<\/li>\n
  7. \n
    Abdurahmon Jomiy. Nafahotul uns. \u2013 T.: \u2013 B. 85.<\/span><\/div>\n<\/li>\n
  8. \n
    Abdurahmon Jomiy. Nafahotul uns. \u2013 T. \u2013 B. 87.<\/span><\/div>\n<\/li>\n
  9. \n
    Imomnazarov M. Futuvvat ahli milliy ma\u02bcnaviyatimiz nazariyasiga chizgilar. \u2013 T.: Sharq, 1998. \u2013 B. 142.<\/span><\/div>\n<\/li>\n
  10. \n
    Husayn Voiz Koshifiy. Axloqi Muhsiniy. \u2013 T.: \u201cO\u02bbzbekiston milliy ensiklopediyasi\u201d davlat ilmiy nashriyoti, 2011. \u2013 B. 26.<\/span><\/div>\n<\/li>\n<\/ol>\n
    SOHIBNAZAR KARIMOV,<\/span><\/strong><\/div>\n
    Samarqand iqtisodiyot va servis instituti professori<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Islomiy tariqatlar sifatida futuvvat ham, tasavvuf ham insonni poklashga, mehr-shafqat, himmat va mardlik fazilatlarini egallashga da\u02bcvat etadi. Shu jihatdan Alloh ishqida dunyodan yuz o\u02bbgirgach, jismini ma\u02bcnaviy kamolot yo\u02bblida baxshida etgan darvesh bilan birodarlik va fidoyilik tuyg\u02bbusiga sodiq javonmardning maqsadi mushtarak edi. Koshifiy o\u02bbz asarida futuvvat mohiyati, uning ruknlari va odobi haqida ham qiziqarli ma\u02bclumot beradi. …<\/p>\n","protected":false},"author":1,"featured_media":35590,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nFUTUVVAT FALSAFASIDA KOMIL INSON MASALASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"FUTUVVAT FALSAFASIDA KOMIL INSON MASALASI\" \/>\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=35589&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"FUTUVVAT FALSAFASIDA KOMIL INSON MASALASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"FUTUVVAT FALSAFASIDA KOMIL INSON MASALASI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=35589&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=\"2024-05-22T04:56:11+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2024-05-22T09:22:05+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2024\/05\/futuvvatda.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"447\" \/>\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=35589&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=35589&lang=oz\",\"name\":\"FUTUVVAT FALSAFASIDA KOMIL INSON MASALASI - 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