{"id":35991,"date":"2024-06-21T16:37:32","date_gmt":"2024-06-21T11:37:32","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=35991"},"modified":"2024-06-21T16:39:53","modified_gmt":"2024-06-21T11:39:53","slug":"tavba-o%ca%bbz-o%ca%bbzini-tashkillashtirish-omili-sifatida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=35991&lang=oz","title":{"rendered":"TAVBA O\u02bbZ-O\u02bbZINI TASHKILLASHTIRISH OMILI SIFATIDA"},"content":{"rendered":"

O\u02bbta shiddatli va ziddiyatli tarzda kechayotgan globallashuv jarayoni inson mohiyatini chuqurroq tadqiq etish orqali uning bunyodkorlik salohiyatidan yanada unumli foydalanishni taqozo etmoqda. Murakkab va sirli mavjudot sanalgan insonning yutuq va imkoniyatlarini, ma\u02bcnaviy borlig\u02bbini mavjud global muammolar yechimiga yo\u02bbnaltirish dolzarb ahamiyat kasb etadi. Yozuvchi Chingiz Aytmatov \u201cOdamlar aql-idrok bilan ish yurita boshlagan zamonlardan buyon o\u02bbzlarini o\u02bbzlari anglashga urinib kelmoqda. Biroq hali hanuz ular o\u02bbz chigal ishlaridan sira qutulib ketolmayapti va azal-azaldan nima uchun yovuzlik doim ezgulik ustidan g\u02bbolib chiqadi, degan jumboqli muammoni yecholmayapti\u201d [1, 16-17], deganda, insondagi ijtimoiy beqarorliklarni nazarda tutgan bo\u02bblsa, ajab emas.<\/span><\/p>\n

Inson kamolotida ma\u02bcnaviy-axloqiy tarbiyaning o\u02bbrni benihoya kattadir. Oliy qadriyat deb ulug\u02bblangan ma\u02bcnaviy qiyofani shakllantirish masalasi ustida ko\u02bbplab tadqiqotlar olib borilgan. Ularga ko\u02bbra, dunyodagi barcha illat, jinoyat, urush va ijtimoiy-siyosiy, ekologik inqirozlarning ildizini shaxs ma\u02bcnaviyatidan qidirish lozim. Chunki jami muammolarning yechimi ana shu nuqtada mujassamlangan. Shuningdek, ijodkorlar shaxsning ma\u02bcnaviy dunyosi uning iqtisodiy va moliyaviy o\u02bbpqoniga tushib borayotganidan, yangi asr kishisi butun borlig\u02bbi bilan global iqtisodiyot va insoniyat uchun yagona hukmdor bo\u02bblmish bozorning quliga aylanib qolayotganidan xavotir bildirgan [2].<\/span><\/p>\n

Bugun odamzot boyish vasvasasida yalpi tus olgan taqlid va manmanlik o\u02bbrtasida ovorayu sarsondir. Hamma yerda va hamma zamonlarda odmi odamlarning hayoti shuning zaminiga quriladi. Kattayu kichik barcha kulfatlar shundan hosil bo\u02bbladi. E\u02bctiqodlar ojizligi, qarashlarning qashshoq va nochorligi ham shundan [1, 152]. <\/i>Darhaqiqat, bugun taqlidchilik, iste\u02bcmolchilik, qanday yo\u02bbl bilan bo\u02bblsa ham ko\u02bbproq moddiy boylik orttirish tendensiyasi kuchaymoqda. Ulug\u02bb ajdodlar bunday vaziyatdan ilm vositasida o\u02bbzlikni anglash, ma\u02bcnaviyatni boyitish, komil insonni tarbiyalash orqali chiqish mumkinligini ilmiy jihatdan asoslab bergan.<\/span><\/p>\n

Butun hayotini ilmu ma\u02bcrifatga bag\u02bbishlagan ulug\u02bb alloma Abu Lays Samarqandiy (911-985) dunyoni bilish, hayotni, inson mohiyatini anglashning tub masalalariga alohida e\u02bctibor qaratgan. Tafakkur, ilm, bilish nazariyalariga falsafiy nuqtayi nazardan, yangicha yondashgan. IX asrda islomshunoslar orasida inson Alloh taolo yaratgan mavjudot, taqdiri avvaldan bitilgan, o\u02bbz holicha biror narsani amalga oshirishi mumkin emas, degan tushuncha hukmron edi. Abu Lays Samarqandiy esa, inson Yaratganning amriga bo\u02bbysunadi, lekin hayotda unga juz\u02bciy ixtiyor \u2013 tanlash imkoniyati berilgan. Shuning uchun u ilm va tafakkur asosida dunyodagi o\u02bbzgarishlarni amalga oshirish qudratiga ega bo\u02bbladi, degan fikrni ilgari surgan [3, 11]. Ya\u02bcni, taqdirining bitilgan ekani uni biror amalga majburlamaydi. Parvardigor o\u02bbz ilmi bilan uning qanday yo\u02bbl tutishini oldindan bilib, shunday bitadi, xolos. Aslida tanlov, ixtiyor \u2013 insonning o\u02bbzida. Buni tanish asarni o\u02bbqish, tanish kinofilmni ko\u02bbrishga qiyoslash mumkin: qahramon nima ish qilishini bilasiz, uni muqarrar halokatdan qaytargingiz keladi, lekin u boshqa yo\u02bbl tutadi. Ya\u02bcni, ixtiyor o\u02bbzida bo\u02bbladi.<\/span><\/p>\n

Inson olgan bilimi, orttirgan turmush tajribasi zaminida olijanob, ezgu niyatlarni amalga oshirish yo\u02bbllarini izlamog\u02bbi shart. Zero, hayot yo\u02bblida u qilishi mumkin bo\u02bblgan birdan-bir ulug\u02bb ish \u2013 odamlarga haqiqat va yaxshilik so\u02bbzini o\u02bbzi bilgan, anglagan darajada yetkazish. Odamning umri nima, degan savolga lo\u02bbnda javob topish mushkul. Chunki insoniy munosabatlar shunchalar turfa, tabiati, fe\u02bcl-atvori shunchalar rang-barang va murakkabki, hatto eng mukammal zamonaviy kompyuter ham oddiy inson tabiatining umumiy chizig\u02bbini ajratib berolmaydi. <\/b>Bu esa <\/b>insonni o\u02bbrganishga qiziqishni yana ham kuchaytiradi. Ulug\u02bb ajdodlar ma\u02bcnaviy merosida <\/b>har bir inson oldida odam bo\u02bblishdek muqarrar vazifa ko\u02bbndalang turgani ta\u02bckidlanadi, chunki kelajak shundan yaraladi [1, 4].<\/span><\/p>\n

Islom dinining muqaddas manbalariga ko\u02bbra odamlarning aksar nojo\u02bbya ishlari, gunohlari ilmsizlik, johillik va nafsga tobelik sabab sodir bo\u02bbladi va bundan tavba vositasida xalos bo\u02bblinadi. Gunoh Allohning amriga xilof ravishda biror amalni qilish yoki uni tark etish bo\u02bblib, bundan xalos bo\u02bblish uchun avval uni bilish, anglash lozim.<\/span><\/p>\n

Imom G\u02bbazzoliy gunohlar kelib chiqishiga ko\u02bbra rububiylik (yaratuvchiga xos), shaytoniylik, hayvoniylik va yovvoyilik kabi to\u02bbrt sifatga borib taqalishini ma\u02bclum qiladi. Inson tiynati har xil aralashmalardan qorilgan va ularnng har biri o\u02bbz ta\u02bcsiriga egadir.<\/span><\/p>\n

Kibr, faxr, g\u02bburur, maqtovni sevish, hammadan ustun bo\u02bblishni istash, kabilar rububiylik sifatlariga ishtiyoqni qo\u02bbzg\u02bbaydi. Barcha gunohi kabiralar shu nuqtadan yoyiladi va u aksar jinoyatlarning onasidir.<\/span><\/p>\n

Hasad, zulm-sitam, hiyla, aldamchilik, fasod va makrga buyurish, tovlamachilik, zalolatga da\u02bcvat qilish kabilar shaytoniy sifatlardan tarqaladi.<\/span><\/p>\n

Qizg\u02bbanchiqlik, ochko\u02bbzlik, jinsiy va qorin shahvatini qondirish uchun hirs bilan tashlanish, o\u02bbg\u02bbirlik, dunyo orttirishga mehr kabilar hayvoniy sifatdan tug\u02bbiladi.<\/span><\/p>\n

Yovvoyilik sifati esa, g\u02bbazab, nafrat, odamlarga qo\u02bbl ko\u02bbtarish, so\u02bbkish, o\u02bbldirish, mol-mulkini zoe\u02bc qilish kabi illatlarni paydo qiladi.<\/span><\/p>\n

Barcha gunohlar ushbu sifatlardan tarmoqlanib, yoyiladi. Bu sifatlar inson fitratida asta-sekin harakatlanib biri ikkinchisiga yo\u02bbl ochadi. Avvalo hayvoniy sifati g\u02bbolib kelib, keyin unga yovvoyilik sifatlari ergashadi, ular birlashib, aqlni qalloblik, makkorlik va hiyla yo\u02bblida ishlatuvchi shaytoniy sifatlarni paydo qiladi [4, 62-63]. <\/b><\/span><\/p>\n

Keyin faxr, izzat, ulug\u02bblik va buyuklikni da\u02bcvo qilish, barchadan ustunlikni qasd qilish kabi rububiylik sifatlari fitratni egallaydi.<\/span><\/p>\n

Tavba insoniyat ruhiyatining eng ulug\u02bb ne\u02bcmatlaridan biri sifatida uning ma\u02bcnaviy takomilida muhim o\u02bbrin tutadi. Tavba \u2013 bu hayot tajribasi ko\u02bbpaygan sayin ortib boradigan vijdon qiymati, inson aql-idroki tomonidan tarbiyalanadigan ne\u02bcmatdir [1, 273].<\/span><\/p>\n

Inson nuqsondan butkul holi emas. U gunoh qilgan zahoti pushaymon bo\u02bblib, uning oqibatini darhol bir yaxshi ish bilan yuvish orqali o\u02bbnglashi mumkin. Gunohni doimiy tarzda takrorlanishi qalbni kishanlab qo\u02bbyadi va undan gunoh o\u02bbchmaydigan bo\u02bblib qoladi.<\/span><\/p>\n

Imom G\u02bbazzoliy ayrim ishlarni avom kishilardan sodir etsa, kechirilishini, lekin shu orifu olimlar shunday qilsa, kechirilmasligini ta\u02bckidlaydi [4, 121-126]. Bu o\u02bbz navbatida ilmli, fozil kishilar zimmasiga katta mas\u02bculiyat yuklanganini, ular har ishni chuqur tafakkur ila hal etmog\u02bbi lozimligini anglatadi.<\/span><\/p>\n

Alisher Navoiy insonning dunyoga kelishi va yashashidan maqsad Alloh taolodan omonat sifatida berilgan pokiza qalbni asrab-avaylash va umrining poyonida asl holida o\u02bbz Yaratuvchisiga qaytarishdan iborat ekanini ta\u02bckidlaydi. Nojo\u02bbya ishlar tavba vositasida o\u02bbnglanishini aytib, \u201cTavba yomon fe\u02bcllar tufayli keladigan baloning oldini olmoqdir [5, 46], o\u02bbz aybidan xabardor bo\u02bblmoq, oldida turgan yo\u02bblning xavfliligini tushunmoqdir\u201d [6, 85], deydi.<\/span><\/p>\n

Insonda pushaymonlik hissi, \u201cXatoimni o\u02bbnglayman\u201d degan qasd, xohish ham afsus-nadomat tufayli yuzaga keladi. Makoni qalb bo\u02bblgan \u201cqasd\u201dning zamon jihatidan hozir, o\u02bbtmish va kelajakka bog\u02bbliqligi bor. Kim xatosini o\u02bbnglashni maqsad qilsa, shu zahoti, hoziroq gunohdan to\u02bbxtashi va farz amallarni ado qilishga kirishmog\u02bbi lozim. Banda o\u02bbz xatosini tuzatishni diliga tukkan ekan, niyatining amaliy ijrosida qat\u02bciy bo\u02bblsa, o\u02bbtmish xatosi albatta o\u02bbnglanadi. Bu esa tavba shaxsning o\u02bbz-o\u02bbzinitakomillashtirishomili, ma\u02bcnaviyyuksalishvositasiekaniniko\u02bbrsatadi.<\/span><\/p>\n

Tavbasi qabul bo\u02bblishini xohlagan inson fikrini balog\u02bbatga yetgan ilk davriga qaratmog\u02bbi, umrini yilma-yil, oyma-oy, kunma-kun, boringki, har nafasigacha taftish etmog\u02bbi, gunohlarini bir-bir eslab, afsus-nadomat bilan astoydil tavba qilmog\u02bbi lozim [4, 131].<\/b><\/span><\/p>\n

Imom G\u02bbazzoliy odamlarni gunohni tark etishga undashning to\u02bbrt yo\u02bbli borligini aytadi. Birinchisi gunohkor va osiylar qalbiga xavf soluvchi oyatlarni zikr qilmoq.<\/span><\/p>\n

\u201cU xohlagan kishilarni O\u02bbz rahmatiga (jannatiga) kiritur. Zolimlar uchun esa alamli azobni tayyorlab qo\u02bbygandir\u201d <\/b>(Inson surasi 31-oyati)<\/span><\/p>\n

Bu sirlardan bahramand bo\u02bblgan kishi Alloh yo\u02bblidagi solih banda uchun samimiy tavbaning naqadar lozimligini yaxshi anglaydi. Oqil kishi nodir bir javharga ega bo\u02bblsa-yu, uning bir qismini hech foydasiz zoe\u02bc qilsa, shubhasiz u buning uchun yig\u02bblaydi. Agar bu zoe\u02bc qilish uning halokatiga sabab bo\u02bblsa, yig\u02bbi yanada dahshatliroq tus oladi [4, 44].<\/span><\/p>\n

Gunohlarni tark etishga undashning ikkinchi yo\u02bbli payg\u02bbambarlar va o\u02bbtmishdagi solih kishilar haqida, gunohlari tufayli ularning boshiga tushgan musibatlar to\u02bbg\u02bbrisida hikoya qilishdir [4, 201]. Qalblarni titratib, ularda chuqur iz qoldiruvchi bu hikoyalarning manfaati katta bo\u02bbladi.<\/span><\/p>\n

Rasululloh sollallohu alayhi vasallam bunday deganlar: \u201cTong otib, kun yorishgan har sahar, kun botib, shafaqlar yo\u02bbqolgan har kecha borki, unda ikki farishta to\u02bbrt xil ovozda bir-biriga deydi: \u201dKoshki, bu xalq yaratilmasa edi!\u201d Boshqasi deydi: \u201cKoshki, ular yaratilganidan so\u02bbng nima uchun yaratilganini bilsa edi!\u201d. Yana biri deydi: \u201cKoshki, ular nima uchun yaratilganini bilganidan so\u02bbng, bilganiga amal qilsa edi!<\/i><\/b>\u201d (Daylamiy rivoyati).<\/span><\/p>\n

Ba\u02bczi rivoyatlarda: \u201cKoshki, ular ilm majlisi qurib, bilganlarini bir-biriga eslatsa edi\u201d. Boshqasi deydi: \u201cMayli, ular bilganiga amal qilmagan ekan, koshki, qilgan amallariga tavba qilsa edi\u201d<\/i> <\/b>[4, 198-199]. <\/b><\/span><\/p>\n

Keyingisi bu dunyoda gunohlar uchun beriladigan jazoning tez kelishiga iqrorni insonlar zehnida qaror toptirishdan iborat. Banda musibatga yo\u02bbliqar ekan, albatta, bu uning biror jinoyatiga jazo (kafforat) ekanini uqtirish lozim [4, 203]. Gunohlarning bu dunyoda qashshoqlik, xastalik va boshqa ofatlarga sabab bo\u02bblishi haqida kelgan xabarlar ko\u02bbp. Gunohkor kishi nimaga mubtalo bo\u02bblsa, bu unga jazo va shu narsa uni rizqdan mahrum qiladi, badbaxtlik ustiga badbaxtlik keltiradi.<\/span><\/p>\n

Shunday ekan, hadis sharifda keltirilgan: \u201cYomonlikka uni yo\u02bbq qiluvchi yaxshilikni ergashtir\u201d<\/i><\/b> (Termiziy rivoyati) degan ta\u02bckidni gunohning kafforati sifatida talqin etish mumkin.<\/span><\/p>\n

Gunohlarni tark etishga undashning to\u02bbrtinchi yo\u02bbli mast qiluvchi ichkilik ichish, zino, o\u02bbg\u02bbirlik, odam o\u02bbldirish, g\u02bbiybat, kibr, hasad kabi gunohlarning har biri uchun beriladigan jazolarni alohida-alohida eslatishdir [4, 207]. Jumladan, zakotni tark etish, biron jonni o\u02bbldirish, mol-mulkka bosqinchilik qilish, or-nomusni toptash kabilar bandalarning haqlariga taalluqli gunohlardir. Bandalarning haqlariga tajovuz qilgan zolimlar, to afv etilgunga qadar zulmi uchun hisob beradi. Ularning gunohlari tark etilmaydigan (kechirilmaydigan) bitikda qayd qilingan.<\/span><\/p>\n

Xulosa qilib aytganda, inson ilmu ma\u02bcrifat vositasida kamolot kasb etadi, jaholati miqdorida tanazzul topadi. Chunki ilm olish, kuzatish, hayotiy tajriba to\u02bbplash orqali jamlanadigan axborot vositasida tub sifat o\u02bbzgarishlari sodir bo\u02bbladi. Natijada u o\u02bbzining fe\u02bcl-atvori, ish faoliyati, ijtimoiy munosabatlarini tanqidiy tahlil qilib, to\u02bbg\u02bbri hayotiy xulosalar chiqaradi. Tavba asosida turmush tarzi va axloqini tartibga solishga kirishadi. Nojo\u02bbya ishlarni takrorlamaslikka, nuqsonlarini tuzatishga qaror qilib, takomilga yuz tutadi.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/b><\/span><\/p>\n

1.Aytmatov Ch. Qiyomat. \u2013T.: Yangi asr avlodi, 2018.<\/span><\/p>\n

2. Shu sohada ishlayotganimdan xijolatda yuraman \u2013 tilshunos Baxtiyor Mengliyev ta\u02bclimdagi muammolar haqida \/\/ https:\/\/oyina.uz\/uz\/article\/2384<\/a> \/\/ \u201c<\/i>Tafakkur\u201d jurnali, 2023-yil 4-son.<\/em> \u201cZohiran taraqqiyot, botinan\u2026\u201d suhbati)<\/span><\/p>\n

3. Abu Lays Samarqandiy. \u2013 T.: Imom Buxoriy xalqaro ilmiy-tadqiqot markazi nashriyoti, 2024.<\/span><\/p>\n

4. Abu Homid G\u02bbazzoliy. Tavba kitobi. -T.: SHARQ, 2018.<\/span><\/p>\n

5. Alisher Navoiy. Mahbubul qulub. Mukammal asarlar to\u02bbplami. 20 tomlik. 14 t. \u2013T.: Fan, 1998.<\/span><\/p>\n

6. Alisher Navoiy. Hayratul abror (nasriy bayoni). \u2013B. 85 \/\/ https:\/\/www.ziyouz.com\/books\/a\u2026<\/a>(nasriy%20bayoni).pdf<\/span><\/p>\n

Baxtiyor TURSUNOV,<\/i><\/b><\/span><\/div>\n
Imom Buxoriy xalqaro ilmiy-<\/i><\/b><\/span><\/div>\n
tadqiqot markazi ilmiy kotibi,<\/i><\/b><\/span><\/div>\n
falsafa fanlari bo\u02bbyicha falsafa doktori (PhD)<\/i><\/b><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

O\u02bbta shiddatli va ziddiyatli tarzda kechayotgan globallashuv jarayoni inson mohiyatini chuqurroq tadqiq etish orqali uning bunyodkorlik salohiyatidan yanada unumli foydalanishni taqozo etmoqda. Murakkab va sirli mavjudot sanalgan insonning yutuq va imkoniyatlarini, ma\u02bcnaviy borlig\u02bbini mavjud global muammolar yechimiga yo\u02bbnaltirish dolzarb ahamiyat kasb etadi. Yozuvchi Chingiz Aytmatov \u201cOdamlar aql-idrok bilan ish yurita boshlagan zamonlardan buyon o\u02bbzlarini o\u02bbzlari …<\/p>\n","protected":false},"author":1,"featured_media":35993,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nTAVBA O\u02bbZ-O\u02bbZINI TASHKILLASHTIRISH OMILI SIFATIDA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"TAVBA O\u02bbZ-O\u02bbZINI TASHKILLASHTIRISH OMILI SIFATIDA\" \/>\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=35991&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TAVBA O\u02bbZ-O\u02bbZINI TASHKILLASHTIRISH OMILI SIFATIDA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"TAVBA O\u02bbZ-O\u02bbZINI TASHKILLASHTIRISH OMILI SIFATIDA\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=35991&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=\"2024-06-21T11:37:32+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2024-06-21T11:39:53+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2024\/06\/tavbahq.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"443\" \/>\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=\"8 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=35991&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=35991&lang=oz\",\"name\":\"TAVBA O\u02bbZ-O\u02bbZINI TASHKILLASHTIRISH OMILI SIFATIDA - 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