{"id":36914,"date":"2024-08-12T09:56:25","date_gmt":"2024-08-12T04:56:25","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=36914"},"modified":"2024-08-12T09:56:25","modified_gmt":"2024-08-12T04:56:25","slug":"sahl-ibn-abdulloh-tustariy-buyuk-mutasavvif-olim","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=36914&lang=oz","title":{"rendered":"SAHL IBN ABDULLOH TUSTARIY \u2013 BUYUK MUTASAVVIF OLIM"},"content":{"rendered":"

Islomda tasavvuf ilmi Muhammad (a.s.) dan qabul qilib olingani, tariqatda u kishining \u201cravishlari\u00a0 hujjat\u201d [5:29] ekani aytilgan. Bunga bugungi kunda ham mavjud tariqat silsilalari asos bo\u2018la oladi. Jumladan, Naqshbandiya tariqati silsilasi Abu Bakr Siddiq va Ali ibn Abu Tolib(r.a.)ga bog\u2018lanishini misol keltirish mumkin. Biroq Payg\u2018ambar (a.s.) zamonlarida \u201ctasavvuf\u201d, \u201cso\u2018fiy\u201d, \u201ctariqat\u201d tushunchalari bo\u2018lmagan. O\u2018zini ruhiy tarbiyat etishga, Haq yo\u2018lida unga vosil bo\u2018lishga intilib, umrini taqvo bilan o\u2018tkazgan, qalbini poklagan, nafsini tarbiyalab, Haq muhabbatiga erishishni maqsad qilib yashagan kishilarni shu toifaga mansub deb bilganlar. Bu davrda uning nazariy yoki amaliy jihatlari ajratilmagan. Tasavvuf va so\u2018fiylik xususida Qur\u2019on yoki hadislarda ham biror ma\u2019lumot uchramaydi. U davrlarda Pirga yoki valiy zotlarga ehtiyoj bo\u2018lmagan. Bunga Payg\u2018ambar (a.s) Haq yo\u2018lini ko\u2018rsatuvchi, har qanday masala javobini u kishidan to\u2018g\u2018ridan to\u2018g\u2018ri olish mumkin bo\u2018lgan rasul ekanliklari kifoya qilgan. Sahobalar va tobeinlar davrida ruhiy tarbiya, taqvo va solih amallar qilish muhim\u00a0 vazifalaridan hisoblangan. Tafsir, hadis, fiqh va nahv ilmlari rivojlana borgan. Payg\u2018ambar (a.s.) vafotidan keyin vujudga kelgan turli ixtiloflar natijasida, islom ilmlariga zarurat yuzaga keldi. Ular Islom ilmlari qatorida o\u2018ziga xos xususiyatlari bilan dastlab zohidlik ko\u2018rinishida vujudga kelgani tadqiqotlarda [9:29] qayd qilinadi. Bu davr tasavvufshunos olimlar qarashlariga ko\u2018ra \u201czuhd\u201d[1]<\/sup><\/a> davri, deb ataladi. Aziziddin Nasafiy [8:20] o\u2018zining \u201cBayon at-Tanzil\u201d asarida tasavvuf ilk davrlarda \u201czuhd\u201d va \u201cparhezkorlik\u201d shaklida\u00a0 vujudga kelganini ta\u2019kidlaydi. Uning fikriga ko\u2018ra, Hasan Basriy va Fuzayl Iyoz \u201cHuzn\u201d \u201cmahzunlik\u201dlikni zuhdga qo\u2018shdi. Robiya Adaviya va Zunnun Misriy \u201cmuhabbat\u201d ni omuxta qildi. Shaqiqi Balxiy va uning shogirdlari \u201ctavakkul\u201d ni ilgari surdi. Mazkur qarash, g\u2018oyalarning har biri o\u2018ziga xos tarzda turli tortishuv va bahslarga sabab bo\u2018lgan edi. Robiya al-Adaviyya haqida Olmon olimasi Annemarie Shimmel: \u201cRobiya so\u2018fiylikka yagona Allohni sevish tushunchasini olib kirgan. Shuning uchun islomdagi so\u2018fiyona muhabbat tarixi shu ayol nomi bilan boshlanadi\u201d [8:14], deb ta\u2019kidlaydi.<\/span><\/p>\n

VII-VIII asrlar \u201cZuhd\u201d davri hisoblangan va zohidlarda namoyon bo\u2018lgan xislatlar \u2013 ularning toat-ibodati, dunyo molidan yuz o\u2018girishi va zohidona turmush tarzida Alloh roziligini topib, ikki olam saodatiga erishish, azoblardan qutulish g\u2018oyasiga ega bo\u2018lishi muhim sanalgan. Allohni tanish, bilish va uning diydoriga erishish tushunchalari bo\u2018lmagani bilan tasavvufning boshqa bosqichlaridan ajralib turgan. Zohidlar hayotida ustuvor bo\u2018lgan tuyg\u2018u va tushunchalar asosan qo\u2018rquv va umid edi. Bu davrdagi zohidlarda avval \u201cqo\u2018rquv\u201dga tayangan zuhd tushunchasi hukmron bo\u2018lgan. Umuman, tasavvuf to\u2018g\u2018risidagi qarashlar xilma-xilligini ifodalovchi ushbu ma\u2019lumotlar tasavvufni davrlar kesimida alohida mutasavvif olimlar qarashlari tahlili asosida o\u2018rganishni taqozo etadi. Ushbu maqolada Abu Muhammad Sahl ibn Abdulloh ibn Yunus ibn Iso ibn Abdulloh ibn Rafe\u2019 at-Tustariy (200-283\/810-896) tasavvufiy merosi, uning \u201criyozat\u201d[2]<\/sup><\/a>, ixlos[3]<\/sup><\/a>, odob, shuningdek, kalom va tasavvuf ilmi xususidagi qarashlari ilmiy-ma\u2019rifiy tahlil qilindi.<\/span><\/p>\n

Sahl ibn Abdulloh at-Tustariy\u00a0 \u201c\u0631\u0642\u0627\u0649\u0642 \u0627\u0644\u0645\u062d\u0628\u064a\u0646\u201d (\u201cRaqoiq al-muhibbin\u201d), \u201c\u0645\u0648\u0627\u0639\u0638 \u0627\u0644\u0639\u0627\u0631\u0641\u064a\u0646\u201d (\u201cMavoiz al-orifin\u201d), \u201c\u062c\u0648\u0627\u0628\u0627\u062a \u0627\u0647\u0644 \u0627\u0644\u064a\u0642\u064a\u0646\u201d (\u201cJavobot ahl al-yaqin\u201d), \u201c\u0627\u0644\u063a\u0627\u064a\u0629 \u0644\u0627\u0647\u0644 \u0627\u0644\u0639\u0646\u0627\u064a\u0629\u201d (\u201cAl-G\u2018oya li-ahli an-nihoya\u201d), \u201c\u0642\u0635\u0635 \u0627\u0644\u0627\u0646\u0628\u064a\u0627\u0621\u201d (\u201cQisas al-Anbiyo\u201d), \u201c\u062a\u0641\u0633\u064a\u0631 \u0627\u0644\u0642\u0631\u0622\u0646 \u0627\u0644\u0639\u0638\u064a\u0645\u201d (\u201cTafsir al-Qur\u2019on al-azim\u201d) [12:73-74], \u201c\u0627\u0644\u0645\u0639\u0627\u0631\u0636\u0629 \u0648 \u0627\u0644\u0631\u062f \u0639\u0644\u0649 \u0627\u0647\u0644 \u0627\u0644\u0641\u0631\u0642\u00a0 \u0648 \u0627\u0647\u0644 \u0627\u0644\u062f\u0639\u0627\u0648\u0649 \u0641\u064a \u0627\u0644\u0627\u062d\u0648\u0627\u0644\u201d (\u201cAl-mu\u2019orazatu var-raddu ala ahli al-firoqi va ahli ad-da\u2019ava fi al-ahvali\u201d) [18] kabi islom ilmlari, xususan, tasavvufga bag\u2018ishlangan asarlar muallifidir.\u00a0 Sahl ibn Abdulloh at-Tustariyning Qur\u2019on ilmlari, ayniqsa, \u201cTafsir\u201d ilmida o\u2018z uslubi bo\u2018lgan. Uning tafsiri (\u201c\u062a\u0641\u0633\u064a\u0631 \u0627\u0644\u0642\u0631\u0622\u0646 \u0627\u0644\u0639\u0638\u064a\u0645\u201d \u201cTafsir al-Qur\u2019an al-azim\u201d) 2004-yili Misrda (Toho Abdurauf Sa\u2019d va Sa\u2019d Hasan Muhammad Ali) tomonidan nashr\u00a0 qilingan. Sahl Tustariy quddisa sirruhuning aqidasi ahli sunna val jamoa ta\u2019limotini o\u2018zida jamlagan Abulqosim Hibbatulloh al-Lalkoiyning \u201c\u0634\u0631\u062d \u0623\u0635\u0648\u0644 \u0627\u0639\u062a\u0642\u0627\u062f \u0627\u0647\u0644 \u0627\u0644\u0633\u0646\u0629 \u0648 \u0627\u0644\u062c\u0645\u0627\u0639\u0629\u201d (\u201cSharh usuli e\u2019tiqod ahl as-sunnat val jamoat\u201d) [2.170-171]\u00a0 nomli asarda rivoyat qilingan.<\/span><\/p>\n

Sahl ibn Abdulloh Tustariy Eronning\u00a0 Xuziston viloyatiga qarashli Shushtar shahrida tug\u2018ilgan. U tasavvufning yirik namoyondalaridan biridir. Uning tasavvufga oid merosi keyingi davr tasavvuf olimlari dunyoqarashiga ta\u2019sir ko\u2018rsatgan.<\/span><\/p>\n

Sahl ibn Abdulloh Tustariy \u201c\u062a\u0641\u0633\u064a\u0631 \u0627\u0644\u0642\u0631\u0627\u0646 \u0627\u0644\u0639\u0638\u064a\u0645\u201d\u00a0 (\u201cTafsir al-Qur\u2019an al-azim\u201d)\u00a0 kitobi muqaddimasida o\u2018zi haqida yozib qoldirgan. Uning tasavvuf olimi bo\u2018lib yetishishida tog\u2018asining xizmati katta bo\u2018lgan. Tustariy \u201c\u062a\u0641\u0633\u064a\u0631 \u0627\u0644\u0642\u0631\u0627\u0646 \u0627\u0644\u0639\u0638\u064a\u0645\u201d asarida keltirilishicha, Tustariy uch yoshida tog\u2018asi\u00a0 Muhammad ibn Savvor ta\u2019sirida zikr qilish bilan shug\u2018ullana boshlagan. Maktabni tugatgach, Tustar olimlaridan bir muddat ilm olgan va u yerdan Basraga safar qilgan. Basradan Abodonga borib, Abu Habib Hamza ibn Abdulloh Abodoniydan ilm olgan. So\u2018ng Tustarga qaytgan. Ochlik bilan nafsini tarbiyalagan Tustariy bir dirham pulga olingan unni non qildirib, bir yilga yetkazadi. Keyinchalik Tustariy ba\u2018zi qarashlari sababli o\u2018sha hudud olimlari tomonidan Basraga chiqarib yuboriladi [12:67-68].<\/span><\/p>\n

Demak, Sahl ibn Abdulloh Tustariy yoshligidan \u201czikr\u201d amaliyotiga mashg\u2018ul bo\u2018lishni o\u2018rgangan. Uning tog\u2018asi ham islom ilmlari, ayniqsa, irfon ilmida o\u2018z davri bilimdonlaridan bo\u2018lgan. Tustariy o\u2018z nafsini ko\u2018proq ochlik bilan tarbiyalashga harakat qilgan va ko\u2018zlagan maqsadiga intilgan. Uning ilm olishga qiziqishi uni ma\u2019lum muddatga ilm izlab, o\u2018sha davrning ilm ahllari to\u2018plangan shaharlarga safar qilishiga sabab bo\u2018ldi.<\/span><\/p>\n

Abu Abdurahmon as-Sulamiyning \u201c\u0637\u0628\u0642\u0627\u062a \u0627\u0644\u0635\u0648\u0641\u064a\u0629\u201d (\u201cTabaqot as-sufiya\u201d) asarida Tustariy rivoyat qilgan bir hadis keltirilgan. Unda: Anas (r.a.) dan rivoyat qilinadi: \u201cRasululloh (a.s.) jangga chiqar edi va u kishi bilan ansor[4]<\/sup><\/a> ayollari chiqib yaradorlarga suv berar va ularni davolar edi\u201d [14:66]. Shuningdek, ushbu risolada Tustariy haqidagi ko\u2018plab ma\u2019lumotlar o\u2018z ifodasini topgan. Abu Abdurahmon as-Sulamiy Tustariyning islom ilmlari, xususan, tasavvuf, tafsir va hadis ilmida ham\u00a0 kuchli olim bo\u2018lganini e\u2019tirof etgan.<\/span><\/p>\n

Abul Qosim Qushayriy ham o\u2018zining \u201c\u0627\u0644\u0631\u0633\u0627\u0644\u0629 \u0627\u0644\u0642\u0634\u064a\u0631\u064a\u0629\u201d (\u201cRisolat\u00a0 al-Qushayriya\u201d) asarida \u201cTustariy \u2013 katta\u00a0 imomlardan biri va o\u2018z vaqtida parhezkorlik va taqvoda uning tengi yo\u2018q edi. Ko\u2018p karomatlar zohir bo\u2018lgan. Haj safari asnosida Makkada Zunnuni Misriy bilan uchrashgani hamda uning \u201cUch yoshligimda Tog\u2018am Muhammad ibn Savvorning tungi ibodatlariga qiziqib qarar edim. Tog\u2018am menga borib uxlashni buyursa ham uyqum kelmas edi. Bir safar tog\u2018am menga: \u201cEy Sahl seni yaratgan Allohni zikr qilasanmi?\u201d deb so\u2018radi va menga tilni qimirlatmasdan qalbim bilan zikr qilishimni o\u2018rgatdi. Men zikrni avval uch marta, so\u2018ng yetti marta va undan keyin o\u2018n bir marta takrorladim va qalbimda halovat sezdim. So\u2018ng tog\u2018am menga shunday dedi: \u201cMen senga o\u2018rgatganimni eslab qol va qabrga kirganingcha bardavom bo\u2018l [10:65-66]. Ushbu asarda Qushayriy Tustariyni hijriy 273 yoki 283 yilda vafot etgani xususidagi ma\u2019lumotni keltirgan [10:65-66].<\/span><\/p>\n

Darhaqiqat, \u201cRisolat al-qushayriya\u201d asari tasavvufga oid eng mo\u2018tabar manbalardan biri bo\u2018lgani sababli keyingi davrlarda yaratilgan tasavvufga oid kitoblar uchun zamin yaratgan. Ushbu manbalar tahlili Tustariyning hayoti, unga ta\u2019sir ko\u2018rsatgan muhit va ustozlari Abu Hamza Abodoniy va Zunnuni Misriydan\u00a0 ta\u2019lim olib, o\u2018z davrining mutasavvif olimi sifatida shakllanganini ko\u2018rsatadi.<\/span><\/p>\n

O\u2018rta asr tasavvuf nazariyotchilaridan biri Ali ibn Usmon al-Hujviriy o\u2018zining \u201c\u0643\u0634\u0641 \u0627\u0644\u0645\u062d\u062c\u0648\u0628\u201d (\u201cKashf al-mahjub\u201d) asarida Tustariy nomini tilga olib, quyidagi ma\u2019lumotni keltirgan: \u201cAbu Muhammad Sahl ibn Abdulloh Tustariy o\u2018z davrining peshvosi edi. Barcha tillar unga madh aytar edi. Uning ko\u2018p riyozati va go\u2018zal muomalasi bor edi. Nojo\u2018ya ishlardan qaytish va ixlos qilish haqida uning ajoyib gaplari bor. Zohiriy ilm ulamolari u zot xususida \u201cshariat va haqiqatni birlashtirdi\u201d, deb aytgan. Bu xato gapdir. Chunki hech kim shariat va haqiqat o\u2018rtasini ajratmagan. Alloh bu ikkisi o\u2018rtasini jamlagan ekan, uning avliyolari ularni ajratishi amri maholdir. Bu xuddi \u201cLa ilaha illalloh\u201d bilan \u201cMuhammadun Rasululloh\u201d kalimalarini ajratsa, imon to\u2018g\u2018ri bo\u2018lmaganiga o\u2018xshaydi\u201d [13:32]. Demak, Al-Hujviriy fikridan shuni anglash mumkinki, Tustariy qarashlarini hamma ham to\u2018g\u2018ri tushunmagan va uning aytganlari xilma-xil talqin qilingan. Al-Hujviriy tasavvuf nazariyotchisi sifatida Tustariy qarashlarini himoya qilgan hamda shariat va haqiqat\u00a0 aslan ajratilmaganiga ishora qilgan.<\/span><\/p>\n

Shamsiddin Zahabiy o\u2018zining \u201c\u0633\u064a\u0631 \u0627\u0639\u0644\u0627\u0645 \u0627\u0644\u0646\u0628\u0644\u0627\u0621\u201c (\u201cSiyari a\u2019lom an-nubala\u201d) asarida Tustariyni o\u2018n oltinchi tabaqada 2389-raqamda keltirgan. U o\u2018z asarida Tustariy haqida shunday yozadi: \u201cUning go\u2018zal nasihatlari va foydali gaplari bor. Tariqat ilmida mustahkam ilmga egadir. Tustariydan Umar ibn Vosil, Abu Muhammad al-Jaririy, Abbos ibn Isom, Muhammad ibn al-Munzir va boshqalar rivoyat qilgan. Zahabiy Tustariyning hadis olimi Abu Dovudning oldiga borib, \u201cRosululloh (a.s.)ning hadislarini aytgan tilingni chiqar, men bir o\u2018pay\u201d, degan fikrini iqtibos qilib keltirgan. Shu bilan birga, Zahabiy Tustariyning hijriy 283 yilda vafot etgani va uning\u00a0 sakson yil yashagani haqida ma\u2019lumot bergan. [11:1949-1950].<\/span><\/p>\n

Fariduddin Attorning \u201c\u062a\u0630\u0643\u0631\u0629 \u0627\u0644\u0627\u0648\u0644\u064a\u0627\u0621\u201d (\u201cTazkirat al-avliyo\u201d) asarida Tustariy haqida shunday ma\u2019lumot keltiriladi: \u201cU tariqat daryosining sayyohi, haqiqat daryosi durlarining g\u2018avvosi, ulug\u2018lar sharafi, xotiralar mashrabi, dohiy rahbar, tasavvuf ahlining muhtashami, zamonasining mo\u2018tabari, tariqat sultoni, haqiqat burhoni, ilmda va amalda mashhur, davrining butun aholisi unga murojaat qilar, riyozatu karomat ichra komil, muomalatu ishorat ichra benazir, haqiqat va daqiq hollar ichra misli yo\u2018q edi. Zamona olimlari Sahl Tustariy to\u2018g\u2018risida u shariat bilan haqiqat orasini jam qilgan edi, der edi. Unga e\u2019tiqod qiladiganlardan bir Zunnuni Misriy edi. Sahl ibn Abdulloh Tustariy aytadi: \u2013 Alloh ruhimga: \u201cAyo, men Rabbingiz emasmanmi?\u201d degani hanuz mening esimda bor. Men: \u201cRabbimizsan!\u201d deb javob berdim\u201d[5]<\/sup><\/a> [4:32]. Fariduddin Attor ma\u2019lumotlarida uning miysoq kunini, ya\u2019ni \u201cruhim Allohga va\u2019da bergan kunni eslayman\u201d, degan gapi boshqa manbalarda uchramadi. Attorning Tustariy haqida keltirgan maqtovlari uning tasavvuf ahli orasida katta o\u2018rin va hurmat egasi bo\u2018lganini tasdiqlaydi. Bundan tashqari, Abdulvahhob ash-Sha\u2019roniyning \u201c\u0637\u0628\u0642\u0627\u062a \u0627\u0644\u0643\u0628\u0631\u0649\u201d (\u201cTabaqot al-kubro\u201d) [15:89], Abdurahmon Jomiy o\u2018zining \u201c\u0646\u0641\u062d\u0627\u062a \u0627\u0644\u0627\u0646\u0633 \u0645\u0646 \u062d\u0636\u0631\u0627\u062a \u0627\u0644\u0642\u062f\u0633\u201d (\u201cNafahot al-uns min hazarot al-quds\u201d)\u00a0 va Navoiyning \u201cNasoyimul muhabbat\u201d asarida turkiy tildagi ma\u2019lumotlar keltirilgan [15:89]. Alisher Navoiy Tustariyni\u00a0 o\u2018z\u00a0 davrining yirik ulamolaridan va tasavvuf bilimdonlaridan bo\u2018lganini e\u2019tirof etgan [3:32].<\/span><\/p>\n

Faxriddin Ali Safiyning \u201c\u0631\u0634\u062d\u0627\u062a \u0639\u064a\u0646 \u0627\u0644\u062d\u064a\u0627\u0629\u201d (\u201cRashahot ayn al-hayot\u201d) asaridagi Tustariy haqida berilgan ma\u2019lumotda: Aytur erdilar: \u201cSahl ibn Abdulloh Tustariy quddisa sirruhu muddati madid riyozat shoqqa tortdi va davomi zikrga ishtig\u2018ol ko\u2018rguzdi, bamartabaekim, bir kun dimog\u2018idin qon ravon bo\u2018ldi, har qatraekim yerga tomdi, lafzi muboragi \u201cAlloh\u201dning naqshida bo\u2018ldi. Bu tariqa mushkulliklar yetkondin so\u2018ng oni piri yoddoshtliqg\u2018a amr etdi\u201d [5:341]. Demak, Tustariy ko\u2018p riyozat va mashaqqatlar tortib pir, ya\u2019ni murshidlik darajasiga chiqqani haqida ma\u2019lumot berilgan. Bu ma\u2019lumot shuni ko\u2018rsatadiki, Tustariydan keyin kelgan barcha tasavvuf olimlari merosiga Tustariy qarashlari singib ketgan.<\/span><\/p>\n

Zakariyo ibn Muhammad Ansoriy o\u2018zining \u201cRisolat al-qushayriya\u201d asariga yozgan sharhida \u201c\u0646\u062a\u0627\u0649\u062c \u0627\u0644\u0627\u0641\u0643\u0627\u0631\u201d (\u201cNataij al-afkar\u201d) ham Tustariy haqida shunday yozadi: \u201cAbu Muhammad Sahl ibn Abdulloh Tustariy nasihatgo\u2018y, ishonchli shayx, mashhur shayxlarning eng ulug\u2018laridan, so\u2018fiylik tariqatini foyda marjonlari bilan bezadi, zamonining yagonasi, bir necha tabaqa ulug\u2018lari undan ilm oldi,\u00a0 yer yuzida haqiqat ilmlarini ko\u2018paytirdi. Bu ishlaridan unga hasad qilgan shaharning fuqaholari uni katta gunoh qilganlikda aybladi. Bunga sabab esa Tustariyning: \u201cBandaga tavba har nafasda farzdir\u201d degan gapi edi. Natijada Tustariy va uning jamoasini Tustardan chiqarib yubordilar. Tustariy qolgan umrini Basrada o\u2018tkazdi va o\u2018sha yerda vafot etdi. U o\u2018n yoshligida zuhd, ibodat, taqvo kabi irfoniy savollarga mukammal javob berar edi. Uning bir yillik taomiga bir dirham kumush tanga yetar edi. Tustariy o\u2018ttiz va qirq kunlab hech narsa yemas edi. Agar och qolsa quvvatga to\u2018lar edi va to\u2018yib ovqatlansa zaiflashib qolar edi.\u00a0 \u201cBu ochlik yoki parhezkorlikka Tustariydan tashqari Muhammad ibn Amr\u00a0 al-Mag\u2018ribiy, Ibrohim at-Taymiy, Hajjoj ibn Qurofasa, Sulaymon al-Xoss, Ibrohim al-Xoss kabi olimlar ham erishgan. Ba\u2019zilarning aytishicha, kim qirq kun ochlik qilsa, unga g\u2018aybiy[6]<\/sup><\/a> sirlar kashf[7]<\/sup><\/a> bo\u2018ladi\u201d [16:167]. Zamonaviy tibbiyot ham ochlikning mo\u2018jizalarini kashf qilishda davom etmoqda.<\/span><\/p>\n

Ushbu asarda Ibn Arabiyning Tustariy haqida fikri keltirilgan: \u201cTustariy tasavvuf yo\u2018liga kirgan dastlabki davrida uning qalbi sajda qildi. Qancha katta shayxlar bu dunyodan o\u2018tib ketdi, lekin qalbi sajda qilmadi. Agar qalb sajda qilsa, hech qachon sajdadan ko\u2018tarilmaydi. Tustariy mustahkam bir qadam sohibidir va boshqa qadamlar undan tarqaladi. Qalb so\u2018zi arabcha (\u062a\u0642\u0644\u0628 \u0627\u0644\u0642\u0644\u0628) (\u201ctaqollub al-qalb\u201d) \u201co\u2018zgarish\u201d o\u2018zagidan olingan, shu sabab bir holdan ikkinchi holga o\u2018zgarib turadi. Ammo kimning qalbi sajda qilgan bo\u2018lsa, unda bu o\u2018zgarish bo\u2018lmaydi. Tustariy dastlabki tasavvufga kirgan vaqtida qalbi sajda qildi. U esa qalbi sajdadan ko\u2018tarilishini kutdi, lekin qalbi sajdadan bosh ko\u2018tarmadi, so\u2018ng u hayrat dengizida g\u2018arq bo\u2018ldi. Shayxlardan o\u2018z holi haqida so\u2018radi, ular javob berolmadilar. Qalb shifosini Abodonga borib bir shayx huzuridan topdi va uning xizmatini lozim tutdi\u201d [16:167]. Demak, tasavvuf falsafasida o\u2018ziga xos mavqega ega bo\u2018lgan\u00a0 Shayxul Akbar Ibn Arabiyning Tustariy xususidagi fikri uning yirik shayxlar tomonidan ham tan olinganini anglatadi.<\/span><\/p>\n

Umar Rizo Kahola o\u2018zining \u201c\u0645\u0639\u062c\u0645 \u0627\u0644\u0645\u0624\u0644\u0641\u064a\u0646\u201d (\u201cMo\u2018\u2018jam al-muallifin\u201d) asarida Tustariy haqida 5950-tazkirada ma\u2019lumot keltirib, uni tasavvuf olimi ekani va yozgan asarlari haqida bayon qilgan [17:32].<\/span><\/p>\n

\u00a0Islom ensiklopediyasida Tustariy haqida ma\u2019lumot berilgan va uning tajalliy masalasidagi qarashlari yoritilgan. Unga ko\u2018ra, tajalliy uch qismga bo\u2018linadi; a) tajalliy az-zot, b) tajalliy sifat az-zot, c) tajalliy hukm az-zotdan iboratdir. [6:276]. Demak, Tustariy panteizmdan farqli ravishda borliqda Allohning nuri mujassamligini ifodalovichi falsafiy g\u2018oyalarni ilgari surgan. Shuningdek, Tustariy ta\u2019limoti malomatiya ta\u2019limotining shakllanishida muhim rol o\u2018ynagani ta\u2019kidlanadi [6:180].<\/span><\/p>\n

Ahmad Abdullayev o\u2018zining \u201cTasavvuf va uning namoyandalari\u201d asarida tasavvuf ilmida o\u2018z ta\u2019limoti va qarashlarini ishlab chiqqan o\u2018n ikki halqa va ularning asoschilarini keltiradi. Tustariy ta\u2019limotiga to\u2018xtalib, \u201cAs-sahliya \u2013 oltinchi halqaning nomi va uning asoschisi Sahl bin Abdulloh Tustariy \u2013 mashhur so\u2018fiy va Jullobiyning yozishicha, \u201ctasavvuf ahlining muhtasham va kiborlaridan\u201d bo\u2018lmish Sahl Tustariydir. Bu shayxning tasavvuf tarixidagi maqom va manzilati, obro\u2018-e\u2019tibori Boyazid Bistomiy va Junayd Bag\u2018dodiyga teng. Haqiqatan Sahl mazkur shayxlar kabi so\u2018fiyona o\u2018z mazhabiga ega bo\u2018lgan zot va uning haqshunoslik yo\u2018lida yaratgan maxsus ta\u2019limoti mavjud\u201d ekanini bayon qilgan. [1:180].\u00a0 Tustariyning tasavvuf ilmida mohir bo\u2018lishi bilan birga, yangi ta\u2019limot va konsepsiya ishlab chiqib, o\u2018z maktabiga ega bo\u2018lganini bildiradi. U ishlab chiqqan g\u2018oyalar bugungi kunda mavjud yo\u2018nalishlarda ham o\u2018z aksini topgan. Masalan, nafsga qarshi kurash g\u2018oyasini birinchi bo\u2018lib oshkora va umumiy targ\u2018ib qilgan.<\/span><\/p>\n

Najmiddin Komilov o\u2018zining \u201cTasavvuf\u201d\u00a0 asarida Boyazid Bastomiy \u201csukr\u201d ya\u2019ni ishq bilan mastlik ta\u2019limotini olg\u2018a surgan bo\u2018lsa, Junayd Bag\u2018dodiy \u201csahv\u201d ya\u2019ni, hushyorlik g\u2018oyasini olg\u2018a suradi. Tustariy esa bunga boshqacha yondashib, hayrat tushunchasini olg\u2018a suradi [7:180]. \u201cShayx Tustariy\u00a0 hayrat tushunchasini quyidagicha bayon etgan: \u201cQurb-martabalari oshgan sari Alloh ulug\u2018vorligining asarlari ziyodroq bo\u2018ladi va nodonlikka qarama-qarshi o\u2018laroq ilm ko\u2018payaveradi va tasavvufiy ma\u2019rifat orta boradi va hayrat ustiga hayrat qo\u2018shilaveradi va: \u201cEy Rabbiy, hayrat og\u2018ushidaman\u201d, \u2013 degan nido ko\u2018tariladi\u201d. Darhaqiqat, ma\u2019rifat hayrat natijasidir. Ma\u2019rifat buyuk Iloh olamlari bepoyonligi, istig\u2018nosi \u2013 muhtojsizligini, Zoti javharini qalb bilan his etish va ko\u2018ngil bilan tanish demak. Shunday qilib, ma\u2019rifat \u2013 ruh hodisasidir, faqru fano ruhning kamolidan nishonadir\u201d [7:180].<\/span><\/p>\n

Tustariy ilohiy ishq yo\u2018nalishida sukr va sahvga muqobil bo\u2018lgan hayrat tushunchasini olg\u2018a surgan. Bu holat sukr\u00a0 kabi aqlini yo\u2018qotish ham emas va sahv kabi ta\u2019sirsiz turish ham emas, balki aqli joyida bo\u2018lib, ilohiy tajalliydan hayratga tushishdir. Qaysidir ma\u2019noda ikkisining o\u2018rtasidagi eng maqbul holatdir. Xulosa qilish mumkinki, Tustariy o\u2018ziga xos Sahliya ta\u2019limoti asoschisi, tasavvuf nazariyotchilaridan biri bo\u2018lgan. Uning o\u2018z davri va keyingi zamonlarda yashagan allomalar tomonidan e\u2019tirofga sazovor bo\u2018lishi buni isbotlaydi.<\/span><\/p>\n

Sahl ibn Abdulloh Tustariy hijriy III asrda va milodiy IX asrda yashab ijod etgan tasavvuf shayxlaridan biridir. U o\u2018z hayotini ko\u2018p riyozat va ibodat bilan o\u2018tkazgan. Ayniqsa, har o\u2018n besh kunda bir iftorlik qilishi nafs mujohadasini mukammal darajada ado etganini bildiradi. Uch yoshida tasavvuf vazifalariga kirishishi va olti yoshida Qur\u2019onni yod olishi va o\u2018n yoshida savollarga javob beradigan salohiyatga ega bo\u2018lishi hayratlanarlidir. U ruhiy kamolotga etib, kelajak avlodlarga o\u2018nlab asar qoldirdi. Uning asarlari to\u2018liq yetib kelmagan.<\/span><\/p>\n

Tustariyning tasavvufda o\u2018z maktabiga asos solgani va yangi konsepsiya ishlab chiqqani e\u2019tiborga loyiq. Uning pandu nasihatlari hozirgi avlod uchun ham manfaatli va u olg\u2018a surgan axloqiy-insoniy g\u2018oyalar o\u2018z dolzarbligini saqlab qolgan. E\u2019tiborga molik jihati shundaki, Tustariy tasavvufga oid boshqa asarlari qatori \u201cTafsirul Qur\u2019onil azim\u201d nomli asar ham yozgan. Bu turdagi tafsirlar ishoriy (lafzlari bilan emas, balki ma\u2019no ishoralari bilan qilingan tafsir bo\u2018lib, bu turdagi tafsirlar tasavvufiy tafsir deb ham nomlanadi) tafsirlar deb nomlanadi. Ba\u2019zi ishoriy tafsirlar mualliflariga olimlar tomonidan e\u2019tiroz ham bildirilgan, ammo Tustariy nomi biz ko\u2018rgan manbalarning barchasida eng e\u2019tiborli olimlar safida keltirilgan. Tustariy hayoti bilan yaqindan tanishganda, uning tafsir, hadis, aqoid, fiqh, tasavvuf va boshqa ilmlarda ham katta nufuzga ega bo\u2018lganini ko\u2018rish mumkin. Tustariydan naql qilingan hikmatlar har bir insonni tafakkurga chorlaydi va ma\u2019naviy quvvat beradi. Bu hikmatlarni xalqimiz e\u2019tiboriga havola qilish va ularni ibrat sifatida ko\u2018rsatish o\u2018sib kelayotgan yosh avlodni ma\u2019naviy-axloqiy yetuk qilib tarbiyalashda o\u2018ziga xos ahamiyat kasb etadi.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
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    \n
  1. Abdullayev A. Tasavvuf va uning namoyandalari. \u2013 T.: Alisher Navoiy nomidagi O\u2018zbekiston milliy kutubxonasi nashriyoti, 2009.<\/span><\/li>\n
  2. Abulqosim Hibbatulloh al-Lalkoiy. Sharh usuli e\u2019tiqod ahl as-sunnat val jamoat. 1-jild. \u2013 Iskandariya (Misr): Dor al-Basirat, 2001. \u2013 B. 170-171.; \u0411\u0435\u0440\u0443\u043d\u0438\u0439 \u04b2. \u0421\u0430\u04b3\u043b \u0422\u0443\u0441\u0442\u0430\u0440\u0438\u0439 \u0430\u049b\u0438\u0434\u0430\u0441\u0438. https:\/\/ahlisunna.uz\/sahl-tustariy-aqidasi.<\/span><\/li>\n
  3. Alisher Navoiy. Nasoyimul muhabbat. (Ilmiy-tanqidiy matn) nashrga tayyorlovchi, so\u2018zboshi va ko\u2018rsatkichlar muallifi H.Islomiy. \u2013 T.: Movarounnahr, 2011.<\/span><\/li>\n
  4. Fariduddin Attor. Tazkiratul avliyo. Abdumajid Madraimov nashr qilgan. \u2013T.: G\u2018afur G\u2018ulom, 2012.<\/span><\/li>\n
  5. Fahriddin Ali Safiy. Rashahot ayn al-hayot. Mahmud Hasaniy nashrga tayyorlagan. \u2013 Toshkent: Abu Ali Ibn Sino tibbiyot nashriyoti, 2003.<\/span><\/li>\n
  6. Islom ensiklopediyasi. Z.Husniddinov tahriri ostida nashr qilingan. \u2013 T.: O\u2018zbekiston milliy ensiklopediyasi, 2004.<\/span><\/li>\n
  7. Komilov N. Tasavvuf. \u2013 T.: Movarounnahr \u2013 O\u2018zbekiston, 2009.<\/span><\/li>\n
  8. Nasafiy A. Bayon al-tanzil. \u2013Tehron, 1391.h.<\/span><\/li>\n
  9. Usmonov I. Navodirul-usul hikmatlari. \u2013 Toshkent, 2009.<\/span><\/li>\n
  10. \u0627\u0628\u0648 \u0627\u0644\u0642\u0627\u0633\u0645 \u0639\u0628\u062f \u0627\u0644\u0643\u0631\u064a\u0645 \u0627\u0644\u0642\u0634\u064a\u0631\u064a. \u0627\u0644\u0631\u0633\u0627\u0644\u0629 \u0627\u0644\u0642\u0634\u064a\u0631\u064a\u0629. \u0628\u062a\u062d\u0642\u064a\u0641 \u0627\u0644\u0627\u0645\u0627\u0645 \u0639\u0628\u062f \u0627\u0644\u062d\u0644\u064a\u0645 \u0645\u062d\u0645\u0648\u062f \u0648 \u0627\u0644\u062f\u0643\u062a\u0648\u0631 \u0645\u062d\u0645\u0648\u062f \u0627\u0628\u0646 \u0627\u0644\u0634\u0631\u064a\u0641. \u0627\u0644\u0642\u0627\u0647\u0631\u0629 \u2013 \u0645\u0637\u0627\u0628\u0639 \u0645\u0624\u0633\u0633\u0629 \u062f\u0627\u0631 \u0627\u0644\u0634\u0639\u0628. \u06451989- \u06471409. \u0635. 65-66.<\/span><\/li>\n
  11. \u0627\u0644\u0627\u0645\u0627\u0645 \u0627\u0628\u064a \u0639\u0628\u062f\u0627\u0644\u0644\u0647 \u0634\u0645\u0633 \u0627\u0644\u062f\u064a\u0646 \u0645\u062d\u0645\u062f \u0627\u0628\u0646 \u0627\u062d\u0645\u062f \u0627\u0644\u0630\u0647\u0628\u064a. \u0633\u064a\u0631 \u0627\u0639\u0644\u0627\u0645 \u0627\u0644\u0646\u0628\u0644\u0627\u0621. \u0628\u064a\u062a \u0627\u0644\u0627\u0641\u0643\u0627\u0631 \u0627\u0644\u062f\u0648\u0644\u064a\u0629. \u0644\u0628\u0646\u0627\u0646, 2004\u0645. \u0635. 1949-1950<\/span><\/li>\n
  12. \u0633\u0647\u0644 \u0627\u0628\u0646 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0627\u0644\u062a\u0633\u062a\u0631\u064a. \u062a\u0641\u0633\u064a\u0631 \u0627\u0644\u0642\u0631\u0627\u0646 \u0627\u0644\u0639\u0638\u064a\u0645. \u0628\u062a\u062d\u0642\u064a\u0642 \u0637\u0647 \u0639\u0628\u062f \u0627\u0644\u0631\u0624\u0648\u0641 \u0633\u0639\u062f \u0648 \u0633\u0639\u062f \u062d\u0633\u0646 \u0645\u062d\u0645\u062f \u0639\u0644\u064a .<\/span><\/li>\n<\/ol>\n<\/div>\n
    \u0628\u064a\u0631\u062a – \u0644\u0628\u0646\u0627\u0646. \u062f\u0627\u0631\u0627\u0644\u062d\u0631\u0645 \u0644\u0644\u062a\u0631\u0627\u062b. 1425\u0647-2004\u0645.\u0635.67-68<\/span><\/div>\n
    \n
      \n
    1. \u0639\u0644\u064a \u0627\u0628\u0646 \u0639\u062b\u0645\u0627\u0646 \u0627\u0644\u0647\u062c\u0648\u064a\u0631\u064a. \u0643\u0634\u0641 \u0627\u0644\u0645\u062d\u062c\u0648\u0628. \u0628\u062a\u062d\u0642\u064a\u0642 \u062f\u0643\u062a\u0648\u0631\u0629 \u0627\u0633\u0639\u0627\u062f \u0639\u0628\u062f \u0627\u0644\u0647\u0627\u062f\u064a \u0642\u0646\u062f\u064a\u0644. \u0627\u0644\u0642\u0627\u0647\u0631\u0629. \u06451974-\u06471394. \u0635. 32<\/span><\/li>\n
    2. \u0627\u0628\u0648 \u0639\u0628\u062f \u0627\u0644\u0631\u062d\u0645\u0646 \u0627\u0644\u0633\u0644\u0645\u064a. \u0637\u0628\u0642\u0627\u062a \u0627\u0644\u0635\u0648\u0641\u064a\u0629. \u0628\u062a\u062d\u0642\u064a\u0642 \u0627\u0644\u062f\u0643\u062a\u0648\u0631 \u0627\u062d\u0645\u062f \u0627\u0644\u0634\u0631\u0628\u0627\u0635. \u0643\u062a\u0627\u0628 \u0627\u0644\u0634\u0639\u0628. \u06451998-\u06471419.\u0635. 66<\/span><\/li>\n
    3. \u0627\u0644\u0634\u064a\u062e \u0639\u0628\u062f \u0627\u0644\u0648\u0647\u0627\u0628 \u0627\u0644\u0634\u0639\u0631\u0627\u0646\u064a. \u0637\u0628\u0642\u0627\u062a \u0627\u0644\u0643\u0628\u0631\u0649. \u0628\u062a\u062d\u0642\u064a\u0642 \u0639\u062b\u0645\u0627\u0646 \u0627\u062d\u0645\u062f \u0627\u0644\u062d\u0633\u064a\u0646\u064a \u0648 \u062d\u0633\u0646 \u0645\u062d\u0645\u062f \u0627\u0644\u062d\u0645\u062f. \u0635. 89<\/span><\/li>\n
    4. \u0632\u0643\u0631\u064a\u0627 \u0627\u0628\u0646 \u0645\u062d\u0645\u062f \u0627\u0644\u0627\u0646\u0635\u0627\u0631\u064a. \u0646\u062a\u0627\u0649\u062c \u0627\u0644\u0627\u0641\u0643\u0627\u0631\u0641\u064a \u0628\u064a\u0627\u0646 \u0645\u0639\u0627\u0646\u064a \u0634\u0631\u062d \u0627\u0644\u0631\u0633\u0627\u0644\u0629 \u0627\u0644\u0642\u0634\u064a\u0631\u064a\u0629. \u0644\u0628\u0646\u0627\u0646- \u0628\u064a\u0631\u062a. \u062f\u0627\u0631 \u0627\u0644\u0643\u062a\u0628 \u0627\u0644\u0639\u0644\u0645\u064a\u0629. \u06452007.\u0635. 167<\/span><\/li>\n
    5. \u0639\u0645\u0631 \u0631\u0636\u0627 \u0643\u062d\u0627\u0644\u0629. \u0645\u0639\u062c\u0645 \u0627\u0644\u0645\u0624\u0644\u0641\u064a\u0646. \u062f\u0645\u0634\u0642. \u062f\u0627\u0631 \u0627\u0627\u0644\u0643\u062a\u0628 \u0627\u0644\u0638\u0627\u0647\u0631\u064a\u0629. \u06451957-\u06471376.\u0635 32<\/span><\/li>\n
    6. \u0633\u0647\u0644 \u0628\u0646 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0627\u0644\u062a\u0633\u062a\u0631\u064a. \u0627\u0644\u0645\u0639\u0627\u0631\u0636\u0629 \u0648\u0627\u0644\u0631\u062f \u0639\u0644\u064a \u0627\u0647\u0644 \u0627\u0644\u0641\u0631\u0642 \u0648 \u0627\u0647\u0644 \u0627\u0644\u062f\u0639\u0627\u0648\u0649 \u0641\u064a \u0627\u0644\u0627\u062d\u0648\u0627\u0644. \u0628\u062a\u062d\u0642\u064a\u0642 \u0627\u0644\u062f\u0643\u062a\u0648\u0631\u0645\u062d\u0645\u062f \u0643\u0645\u0627\u0644 \u062c\u0639\u0641\u0631.\u0642\u0627\u0647\u0631\u0629 \u2013 \u0643\u0644\u064a\u0629 \u062f\u0627\u0631 \u0627\u0644\u0639\u0644\u0648\u0645. \u06451980- \u06471400<\/span><\/li>\n<\/ol>\n<\/div>\n
      [1]<\/sup><\/a> Zuhd (\u0430rab.) \u2013bee\u2019tiborlik, moddiy manfaatga befarq bo\u2018lish) – tarki\u00addunyochilik, Xudoning marhamatiga musharraf bo\u2018lish va jannatga \u00adtushish uchun tarkidunyo qilish.<\/span><\/div>\n
      [2]<\/sup><\/a> Nafsni sindirish uchun unga qiyin amallarni yuklash.<\/span><\/div>\n
      [3]<\/sup><\/a> Amallarni chin ko\u2018ngildan bajarish.<\/span><\/div>\n
      [4]<\/sup><\/a> Muhammad a.s. Madinaga ko\u2018chib kelganidan keyin unga yordam bergan madinaliklar.<\/span><\/div>\n
      [5]<\/sup><\/a> Qur\u2019oni karim. A\u2019rof surasining 72-oyatiga ishora qilingan.<\/span><\/div>\n
      [6]<\/sup><\/a> Yashirin<\/span><\/div>\n
      [7]<\/sup><\/a> Ochiladi<\/span><\/div>\n
      Xolmurod RAXIMOV,<\/span><\/strong><\/div>\n
      Buxoro davlat universiteti doktoranti<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

      Islomda tasavvuf ilmi Muhammad (a.s.) dan qabul qilib olingani, tariqatda u kishining \u201cravishlari\u00a0 hujjat\u201d [5:29] ekani aytilgan. Bunga bugungi kunda ham mavjud tariqat silsilalari asos bo\u2018la oladi. Jumladan, Naqshbandiya tariqati silsilasi Abu Bakr Siddiq va Ali ibn Abu Tolib(r.a.)ga bog\u2018lanishini misol keltirish mumkin. Biroq Payg\u2018ambar (a.s.) zamonlarida \u201ctasavvuf\u201d, \u201cso\u2018fiy\u201d, \u201ctariqat\u201d tushunchalari bo\u2018lmagan. O\u2018zini ruhiy tarbiyat …<\/p>\n","protected":false},"author":1,"featured_media":36915,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nSAHL IBN ABDULLOH TUSTARIY \u2013 BUYUK MUTASAVVIF OLIM - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"SAHL IBN ABDULLOH TUSTARIY \u2013 BUYUK MUTASAVVIF OLIM\" \/>\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=36914&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SAHL IBN ABDULLOH TUSTARIY \u2013 BUYUK MUTASAVVIF OLIM - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"SAHL IBN ABDULLOH TUSTARIY \u2013 BUYUK MUTASAVVIF OLIM\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=36914&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=\"2024-08-12T04:56:25+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2024\/08\/tustariy.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"371\" \/>\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=36914&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=36914&lang=oz\",\"name\":\"SAHL IBN ABDULLOH TUSTARIY \u2013 BUYUK MUTASAVVIF OLIM - 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