{"id":37294,"date":"2024-08-30T08:07:52","date_gmt":"2024-08-30T03:07:52","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=37294"},"modified":"2024-08-29T19:09:22","modified_gmt":"2024-08-29T14:09:22","slug":"abu-bakr-muhammad-zakariyo-roziy-ta%ca%bclimotida-nafs-va-uni-tarbiyalash-yo%ca%bbllari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=37294&lang=oz","title":{"rendered":"ABU BAKR MUHAMMAD ZAKARIYO ROZIY TA\u02bcLIMOTIDA NAFS VA UNI TARBIYALASH YO\u02bbLLARI"},"content":{"rendered":"

Bizga ma\u02bclumki, Sahl ibn Abdulloh Tustariy (vaf.896) tasavvuf ta\u02bclimotida \u201cnafs\u201d masalasiga ilk bor alohida ahamiyat qaratgan so\u02bbfiylardan biridir [4:54]. Tasavvuf namoyandalari talqiniga ko\u02bbra, nafs bu inson borlig\u02bbining muhim qismi hisoblanadi va shu bois ham so\u02bbfiylar nazdida barcha yomonliklar tamali, gunohlarning manbai sifatida qaraladi. Tasavvuf vakillarining nafsga oid qarashlari uchun asos Payg\u02bbambarimizning \u201cNafsini tanigan, Rabbini tanir\u201d, degan hadislari bo\u02bblgan [6:44]. G\u02bbazzoliyga ko\u02bbra, nafs \u2013 baloning boshi, razolat manbaidir [1:15]. Najmiddin Kubroga ko\u02bbra, \u201cnafs bu \u2013 o\u02bblmaydigan ilondir\u201d [5:31], Mahmud Asad Jo\u02bbshon e\u02bctiroficha, \u201cnafs insonning moddiy o\u02bbzligi \u201cmen\u201dligidir\u201d [2:13].<\/span><\/p>\n

Abu Bakr Muhammad Zakariyo Roziy ham o\u02bbzining \u201cPuhoniy tib\u201d asarida nafs va uni tarbiyalash yo\u02bbllari haqida o\u02bbziga xos qarashlarni ilgari surgan. Alloma bu haqda quyidagicha yozadi: \u201cZikrash ravost, ki maqsadi asosii \u201cTibbi ruhony\u201d iborat az isloh kardani axloqi nafs ast. Mo in mavzu\u02bcro ba tavri muxtasar bayon mekunem\u201d [3:47], ya\u02bcni aytish mumkinki \u201cPuhoniy tib\u201d kitobining asosiy maqsadi nafsni tarbiyalashdir, biz bu mavzuni muxtasar bayon qilamiz.<\/span><\/p>\n

Alloma mulohazalariga ko\u02bbra, inson tabiati ham va uni fazilatli ishlarni qabul qilishi ham turlichadir. Masalan, ba\u02bczi kishilarga yomon xulqdan voz kechish oson bo\u02bbladi, boshqalarga esa bu juda ham qiyindir. Shu bois Roziy havoyi nafs va insonning tabiati vaqtinchalik lazzatli bo\u02bblgan ishlarga ba\u02bczida insonlar oqibatini o\u02bbylamasdan turib berilib ketishida, deb ko\u02bbrsatadi. Uning ta\u02bckidicha, nafs insonni bu lazzatli ishlarga maxfiy tarzda undaydi va unga yetishishga shoshiltiradi, lekin inson bu lazzat ba\u02bczida alamli bo\u02bblishini bilmaydi. Ayrim insonlarni bunday vaqtinchalik rohatlantiradigan ishlardan qaytarish qiyin, garchi ular bunday ishlarni oqibatidan ko\u02bbp pushaymon bo\u02bblsa ham. Havoyi nafs va inson tabiati, kishi irodasining bo\u02bbshligi sababli uni boshqaradi, deydi alloma. Uningcha, bunday paytda inson rohatdan boshqa narsani o\u02bbylamaydi. Ozgina taammul qilganida bu lazzatni badali og\u02bbir ekanini bilar edi, deb xulosa qiladi.<\/span><\/p>\n

\u201c…Odam agar nafsro ba ixtiyori xud voguzorad, hatmai az oqibati badu kulfat emin namedonad. Boyad yodovar boshem, ki zarari nafsi ozod monda, allakay barvakt sar mezanad. Zarari on nisbat ba zahmati taammul kardanu dushvorii peshi rohi onro griftan, sabr kardan borho ziyodtar ast. Darr in surat boyad baroi man\u02bc kardani on az sodir kardani amali noshoista ko\u02bbshishi chiddy sarf namud. Pas agarchande qudratu tavonoii odam bo idorai nafs mukammal gardad ham, dar in holat boyad onro ba tariqi lachomzada nigoh dosht. Chur\u02bcai talxi nushokii hoziraro az chur\u02bcai oyandaash, ki natijai on g\u02bbolibai pushidani zahri qotil xohad shud, alvotar donist. Xullasi kalom in, ki kasro vochib meoyad, dar aksar holatho lachomi havovu havasi xudro ba dast girad\u201d [3:50], ya\u02bcni kishi nafsni o\u02bbz holiga qo\u02bbysa uni har yomon kuyga soladi. Havoyi nafsni zarari uni taammul qilib, oldini olishdan-da ko\u02bbra ancha murakkabdir. Nafs yomon amal qilishidan oldin uni oldini olishga jiddiy harakat qilish kerak. Insonni qudrati va irodasi qanchalik mukammal bo\u02bblmasin, havoyi nafsini doim hibsda saqlashi kerak. Achchiq, endi buzilayotgan ichimlikni zaharga aylanib ketishdan oldin yo\u02bbq qilish lozim. Xulosa shuki, doim inson havoyi nafsi bilan kurashsin. Nafsni qiyinchiliklarga qaramay solih amallarga odatlantirsin. Bunday qiyinchiliklarga bardosh berish uchun insonga shunday kuchli iroda kerakki, nafsga hech qachon yengilmasin.<\/span><\/p>\n

Roziyning yuqoridagi fikrlaridan shu narsa ayonlashadiki, nafs inson tabiati va xislatini o\u02bbzgarishiga ta\u02bcsir qiladi. Ba\u02bczida bu ta\u02bcsir shunchalik kuchayadiki, insonning qarshiligiga qaramay ba\u02bczi ishlarni amalga oshiradi. Bu vaziyatda agar havoyi nafsni oldi olinmasa kishida shunday holat paydo bo\u02bbladiki, uni bartaraf qilish imkonsiz bo\u02bblib qoladi. Shu sababli alloma: \u201cbilishimiz kerakki shahvatparast va shahvatga berilganlar bora-bora bu lazzatdan rohat ham topmay qoladi. Bunday shahvat kishiga g\u02bbolib kelsa, uni tark qilish va undan tabiiy lazzatlanish mahol bo\u02bblib qoladi. Xotinbozlik, mayxo\u02bbrlik, ko\u02bbp musiqa va qo\u02bbshiq tinglashga odatlanganlar xuddi kasalga o\u02bbxshaydi. Chunki ular eng kuchli shahvatga berilgan. Shuning uchun bu insonlar amallarida mo\u02bbtadillikka rioya qilib, uning lazzatidan bahra oladiganlarga o\u02bbxshamaydi. Chunki bunday mo\u02bbtadil bo\u02bblmagan shahvat insonda odatga aylanib, uni tark qilish imkonsiz bo\u02bblib qoladi. Bunday odat aslida ba\u02bczi-ba\u02bczida qilinadigan ish bo\u02bblishi kerak, doimiy qilinadigan ish emas [3:50], deb izohlaydi.<\/span><\/p>\n

Demak, insonning avvalgi holati kishiga shunchalik xalaqit beradiki, u butun mol-dunyosini sarflab bo\u02bblsa ham, o\u02bbsha shahvoniy ishini amalga oshiradi. Bu holatda nafs inson ustidan hokim bo\u02bblib, uning yomon va baxtsizlikka olib boruvchi ishlarini saodat, g\u02bbamini xursandchilik, dardu alamini esa lazzat qilib ko\u02bbrsatadi. Buni Roziy uyni isitish uchun o\u02bbtin jamlagan, lekin jamlagan o\u02bbtiniga o\u02bbt tushib uyi va bor budi bilan birga yonib ketgan yoki hayvon ozgina taomni deb o\u02bbz jonini xatarga qo\u02bbyib, tuzoqqa yaqinlashishi, agar unga tushib qolsa, aldangan narsasiga ham yeta olmasligi, o\u02bbzi ham undan najot topmasligi kabi misollar yordamida tahlil qilgan.<\/span><\/p>\n

Roziyning qarashlariga ko\u02bbra, nafsni o\u02bbz izmiga qo\u02bbyib berish ayanchli oqibatlarga olib keladi. Bu aldangan rohatimiz oqibatida ko\u02bbp dardu alam va zararga duchor bo\u02bblamiz, deydi u. Buning zarari esa foydasidan ancha ko\u02bbp bo\u02bblishi, bunday lazzat tuzog\u02bbiga tushgan kishi oxir oqibat qattiq pushaymon chekishini ta\u02bckidlab, kim bunday holatni ko\u02bbrsa o\u02bbziga-o\u02bbzi \u201cnafs insonga g\u02bbolib kelmasligi kerak\u201d deb aytadi, deya izohlaydi. \u201cAgar on shaxs az ahli falosifaye boshad, ongoh ba osony nafsro ba holati lachomzada nigoh medorad, zero ki ahli falosifa vuchudi nafsro ba zoti xud qabul nadorand\u201d [3:51], ya\u02bcni agar kishi faylasuflardan bo\u02bblsa, nafsini osongina o\u02bbziga tobe\u02bc qiladi, chunki ular nafsni doim tarbiyalaydi. Ular aytadi deydi Roziy \u2013 nafs bu \u2013 jismga hech qanday aloqasi yo\u02bbq bo\u02bblib, insonni jismi borligi uchun ham u bor va u qachon buzilsa, nafs ham albatta buziladi.<\/span><\/p>\n

Roziy qarashlariga ko\u02bbra, faylasuflar nafsiga ergashganlarni mazammat qilib, ularni hayvon bilan bir qatorda qo\u02bbyadi. Ular havoyi nafsiga tobe bo\u02bblgan va uni afzal ko\u02bbrib, yaxshi ko\u02bbradigan kishilarni oqibatda qattiq pushaymon bo\u02bblishini biladi. Bunday kishilar oxir oqibat qilgan ishi behuda ketgani va befoyda ishlar bilan mashg\u02bbul bo\u02bblganini biladi. Jasaddan nafs ajralgandan keyin uzoq pushaymonlik va o\u02bbzini qilgan yomon amaliga ko\u02bbp afsus chekadi. Bu borada faylasuflar inson a\u02bczolariga suyanib dalil keltiradi. Chunki a\u02bczolar faqat lazzat va shahvat uchun emas, balki tafakkur qilish uchun ham yaratilgan, deb izohlaydi.<\/span><\/p>\n

Mutafakkirning qayd etishiga ko\u02bbra, inson shu xislatlar bilan hayvondan farq qiladi. Masalan, deydi u, har bir hayvon yeyish va jimodan shunchalik lazzatlanadiki, bir guruh inson ham bitta hayvonchalik lazzatlana olmaydi. Fikrlash hissidan uzoq bo\u02bblgan hayvonlar g\u02bbam-tashvishni his qilmasdan betashvish yashayveradi. Bunday yashash insonga yarashmaydi. Inson esa bunday yashashga haqli emas! [3:51] Hayvonlar hayot lazzatidan bahramand bo\u02bblish borasida nihoyat avjiga chiqqanki, bundagi xatarni ham sezmaydi. Roziy buni quyidagi misol yordamida tushuntirishga harakat qiladi. \u201cMasalan, – deydi u, – hayvonni so\u02bbyish chog\u02bbida ham yeyish-ichish bilan mashhur bo\u02bbladi\u201d. Faylasuflar agar shahvatparastlik va inson tabiatini qondirish inson hayotida kerakli narsa bo\u02bblganida edi, aqlli odam buni bajarardi va uni hayvoniy holatlardan, deb hisoblamas edi. Lekin inson aql va farosatga ega bo\u02bblib, hayvondan farq qiladi va shu orqali baxtli bo\u02bbladi. Inson aqli orqali hamma yaxshi narsa uning uchun ekanini biladi. Inson sog\u02bblom nutqi va fitriy iste\u02bcdodi orqali barcha ishni amalga oshiradi.<\/span><\/p>\n

Roziy haqiqiy fazilat haqida fikr yuritar ekan, aytadiki, agar haqiqiy fazilat, lazzat va shahvatni amalga oshirishda bo\u02bblganda edi, har bir inson bunday fazilatga ega bo\u02bblar edi. Komil inson aql vositasida, bunday odam fosiqdan afzal emasligini biladi. Bunga qo\u02bbshimcha o\u02bblaroq, agar afzallikni alomati ko\u02bbproq shahvatni ortidan yugurish bilan bo\u02bblganda edi mollar va eshaklar albatta insondan afzal bo\u02bblar edi.<\/span><\/p>\n

Mutafakkir mulohazalariga ko\u02bbra, ba\u02bczi aql yuritmaydigan inson va bunday fazilatlarni o\u02bbylamaydiganlar hayvon insonga nisbatan lazzatdan ko\u02bbproq bahramand bo\u02bbladi, deb o\u02bbylaydi. Ammo haqiqatda bunday emas. Masalan, deydi u, aqlga sig\u02bbmaydigan bosqinlarni amalga oshiradigan podshohlar dushmani ustidan g\u02bbolib kelgandan keyin shu darajada aysh-ishratga va zeb-ziynatga beriladiki, hech kim bunday qila olmaydi.<\/span><\/p>\n

Alloma fikricha, lazzatning kamolu nuqsoni ehtiyojga qarab bo\u02bbladi, uni haddini ortiqcha bajarish bilan emas. Haqiqatdan, insonning ehtiyoji miqdoricha ba\u02bczi amallari lazzatga olib boradi.<\/span><\/p>\n

Tasavvur qiling deydi Roziy, bir insonga ming dinor kerakki, u bilan ehtiyojini qondiradi. Unga to\u02bbqqiz yuz to\u02bbqson to\u02bbqqiz dinor berilsa ham, bu pullar uning ehtiyojini qondira olmaydi. Shu bilan birga, kimdir bir dinorga muhtoj, unga o\u02bbsha pul berilsa, u bilan o\u02bbz ehtiyojini qondiradi va lazzat hosil bo\u02bbladi. Bu inson bir dinor bilan kamchiligini bartaraf qilib lazzatlandi, lekin avvalgi kishi esa yuz barobar ko\u02bbproq topgan bo\u02bblsa ham ehtiyojini qondira olmadi.<\/span><\/p>\n

Demak, hayvon barcha tabiati talab qilgan ehtiyojni qondirsa ham, lazzati mukammal bo\u02bblmaydi. Chunki undan keyin lazzat paydo bo\u02bbladigan mukammallikning hayvonga ta\u02bcsiri yo\u02bbq.Chunki hayvon oldingisini unutib, uni hatto eslay olmaydi ham. Hayvon, hayvon bo\u02bblgani uchun ham hamisha lazzat hissini xohlaydi. Ammo inson o\u02bbz maqsadi va xohlagan shahvoniy narsalariga erishishi uchun oxirigacha harakat qilmaydi, chunki uning aqli va tafakkuri bunga monelik qiladi.<\/span><\/p>\n

Roziyning qarashlariga ko\u02bbra, pok insonning tabiatida shunday holat mavjudki, u boshqa insonlar holatini o\u02bbzinikidan yaxshi deb o\u02bbylaydi. Uning nazdida yana shunday insonlar toifasi borki, ular agar yer yuzining yarmiga ega bo\u02bblsa ham, qolgan yarmini ham xohlaydi. Agar barcha yerni egallasa ham, yana doim sog\u02bblom, barhayot bo\u02bblishni va yeru osmon orasidagi narsalarni ham egallashni xohlaydi. Shu o\u02bbrinda alloma quyidagi rivoyatni keltiradi: Naql qilinishicha, nafsga berilgan podshoh bir kuni jannat va undagi ulug\u02bb va bepoyon ne\u02bcmatlarni eshitib aytadi: \u201cShunday o\u02bbylaymanki, men kabi obro\u02bbli va martabali kishi jannatga kirsa, uning ne\u02bcmatlarini yoqimsiz, achchiq deb, men xohlagan narsa bu yerda kam ekan, deb o\u02bbylab qoladi\u201d. Bunday hamma narsasi bor, lekin talab xohishining oxiri bo\u02bblmagan kishini qanday ham lazzati mukammal bo\u02bblsin?! Shunday ekan, deydi alloma, hayvonlar va ularga o\u02bbxshagagan kishilardan boshqa kim ham o\u02bbzida bor narsa bilan xursand bo\u02bbladi, deb izohlaydi.<\/span><\/p>\n

Roziy nafsga qarshi kurash haqida fikr yuritar ekan, faylasuflar masalasiga alohida to\u02bbxtaladi. Uning fikricha, faylasuflar havoyi nafsga giriftor bo\u02bblishdan uzoqlashadi. Ular o\u02bbzini yomon nafsning tahqiru tahdididan muhofaza qiladi. Bu dunyoda yashashni eng katta masala, deb bilsa ham, ozgina yemak ichmak bilan kifoyalanadi. Ularning mol-mulki ham, uy- joyi ham yo\u02bbq. Hattoki, ba\u02bczilari umidsizlik girdobiga tushib, bechora holatda qolib, insonlardan uzoqlashgan holda vayronalarni maskan tutadi. Ular hayotning oddiy vasilalarini uzish bilan o\u02bbzining yomon nafsga nisbatan e\u02bctiqodini saqlamoqchi bo\u02bbladi. Ular hech qachon nafs domiga tushmaslikka harakat qiladi.<\/span><\/p>\n

Roziy nafs masalasini tahlil qilar ekan, yunon faylasufi, platonizm asoschisi Aflotunning nafs to\u02bbg\u02bbrisidagi qarashlariga alohida ahamiyat qaratadi. U shunday yozadi: \u201cFaylasuflarning shayxi va buyugi Aflotun aytadi: Insonning uchta nafsi bor. Birinchisi Nafsi notiqa. Ikkinchisi Nafsi g\u02bbazab yoki hayvoniy. Uchinchisi Nabotiy yo rushd yo shahvoniy nafs. Shunday e\u02bctiqodi borki, nafsi nabotiy va shahvoniy nafsi notiqa xizmati uchun paydo bo\u02bblgan. Nafsi nabotiyni jismni ozuqalanishi uchun yaratganki, u ham notiqaning xizmatchisi. Nabotiy nafs asbob yo olatga o\u02bbxshaydi, chunki u boqiy javhardan yaratilmagan. Shuning uchun ham u boqiy emas.<\/span><\/p>\n

G\u02bbazab qiluvchi nafsi notiqa nafs uchun zabt qilish, ushlab turish vazifasini bajaradi. U shahvoniy nafsni tizginini ushlaydi va uni mo\u02bbtadil saqlab turadi. Shu sababli, nafsi notiqa unga suyanadi. Nafsi shahvoniy o\u02bbzining makr hiylasi bilan nafsi notiqani butunlay mag\u02bblub qila olmaydi. Notiqa nafs nutqlarni amalga oshirib, o\u02bbzini saqlab qoladi.<\/span><\/p>\n

Bu ikki nafs Aflotun nazdida \u2013 deydi alloma, o\u02bbziga xos xususiyat, javharga ega bo\u02bblib, jism fosid bo\u02bblgandan keyin, ular nafsi notiqa sifatida qolmaydi.<\/span><\/p>\n

Roziy g\u02bbazab nafsi qalbni mijozi bilan bir xil deb tushuntiradi. Shahvoniy nafs esa jigar mijozi bilan bir xil. Ammo, deydi mutafakkir, Aflotun nazariyasida dimog\u02bb (miya) mijozi shunday bir asbobdirki, nafsi notiqa uni ishlatadi. Inson jismi kamoloti bo\u02bblmish Nafsi tag\u02bbziya jigar moddalariga taalluqlidir. Tana harorati va tomir urish harakatlari qalb ishlaridan. His qilish, harakat, iroda, fikr qilish va eslash miya faoliyatidan hisoblanadi. Bular miyaga xos xususiyatlar bo\u02bblib qolmasdan, balki miyada joylashgan javhardir. Ular miya uchun xizmatda bo\u02bblib, u esa insonning eng mukammal asboblaridandir.<\/span><\/p>\n

Mutafakkir qarashlariga ko\u02bbra, Aflotun jismoniy tibga qiziqib o\u02bbrganganini ta\u02bckidlaydi. Uning fikricha, ruhiy tib dalil hujjatlar bilan nafsni tarbiyalaydi va takomillashtiradi. Shuningdek, ruhiy tib nafsni mo\u02bbtadil qilish vazifasiga ega bo\u02bblib, uning af\u02bcollarini tartibga solishi, notiqa nafsni kamolga yetkazib, yomon ishlardan uzoqlashtirishi kerak.<\/span><\/p>\n

Roziy mulohazalariga ko\u02bbra, nabotiy nafs af\u02bcollari noqisligi shundan iboratki, u inson jismining ozuqasi va taraqqiy topishida kerak emas. Aksincha, har bir jism bunday narsaga muhtoj. Va yana Nabotiy nafsning yomonligidan u jismni erkin qo\u02bbyadi va natijada jism mo\u02bbtadillikda haddan oshib ketadi. Nabotiy nafs jismni jismlik omillarini keng ochib ozuqalanishni ko\u02bbpaytiradi. Natijada, jismni quvvati oshib, lazzat va shahvatga imkoniyat yaratiladi.<\/span><\/p>\n

G\u02bbazab qiluvchi nafs nuqsoni shundan iboratki \u2013 deydi alloma, bu kuch quvvatga ega nafs bo\u02bblsa ham nafsi shahvoniyning oldini olib, uni tahqiru mahrum qilmaydi. G\u02bbazab qiluvchi nafsning vazifasi shahvoniy nafsni shahvatga berilishiga ijozat bermaslik va uni to\u02bbxtatishdan iborat bo\u02bblishi kerak. G\u02bbazab nafsi o\u02bbz kuch-qudratini ko\u02bbpaytirib, inson va boshqa jonzotlarning shahvoniy nafsini sindirishga harakat qilishi kerak.<\/span><\/p>\n

Roziyning fikricha, har bir inson agar borliq hayotidan ajablanmasa, azamati va yaralishidan hayratda bo\u02bblmasa, uning hayvondan hech qanday farqi qolmaydi. Agar kishi notiqa nafsga tegishli narsalarni o\u02bbrganishga kirishmasa va unga ahamiyat bermasa, bu ham hayvonga o\u02bbxshab qolishidan dalolatdir.<\/span><\/p>\n

Roziy qarashlariga ko\u02bbra, nafsga mubtalo kishilarning davosi shuki, ular nafs tizginini qo\u02bblga olib, uni aql bilan yetaklashi lozim. Inson aqli va fikri uni shu darajada boshqarishi lozimki, shahvoniy nafs ozuqa va jismga foyda bo\u02bbladigan narsadan me\u02bcyorda foydalansin. Shuningdek, bu holat inson jismi va miyasining salomat, barqaror bo\u02bblishiga olib kelsin. Uning fikricha, notiqa nafs ham buni amalga oshirishga harakat qilishi kerak. U tez fursatda hayotni barcha ma\u02bcno mazmunini anglashi kerak.<\/span><\/p>\n

Shuni ham aytish kerakki, deydi alloma \u2013 bunday harakatlar juda ko\u02bbpaysa inson mijozi buzilishiga sabab bo\u02bbladi. Natijada, inson vasvasa va ruhiy xastalikka duchor bo\u02bbladi, tezda erishaman degan narsasini butkul yo\u02bbqotadi. Uning ko\u02bbp vaqti ham besamar ketadi. Shu vaqtda u notiqa nafsni ishlatib, uni badandan ajralgandan keyingi vaziyatlarini o\u02bbrgansa bo\u02bbladi. Bu muddat insonning tug\u02bbilganidan qarilik chog\u02bbigacha bo\u02bbladigan vaqtdir. Uningcha, har bir aqlli kishiga bu muddat yetarli bo\u02bblib, ba\u02bczi insonlar orasida aqli pastlari ham mavjuddir. Ular bu muddatni behuda o\u02bbtkazadi va bunday aqli noqis kishilar vaqtni g\u02bbanimat bilmay, u dunyoga hech narsasiz boradi.<\/span><\/p>\n

Roziy Aflotun ham nafs jasaddan ajralishi aniqligiga ishonadi, deb yozadi. U aytadi: Nafs o\u02bbzining azaliy olamiga qaytadi va qayta jasadga rag\u02bbbat qilmaydi. Va boshqa hech qanday jism bilan aloqada bo\u02bblmaydi. U o\u02bbzining zotiga suyanib, barhayot, tirik, dardsiz va o\u02bbzining o\u02bbrnida shod-xurram qoladi. Nafsning barhayotligi va dardu alamdan yiroqligi uning yo\u02bbq bo\u02bblmaydigan narsa ekani sababidandir. Uning xursandligi esa, jismdan ajralgani va moddiyat olamidan qutulgani uchundir. Jasaddan ajralgan va moddiyatdan uzoqlashgan vaqtda esa, o\u02bbzining olamida joylashadi. Nafs har doim ham jismoniy olamga mushtoq bo\u02bblib, birinchi o\u02bbrinda unga o\u02bbrnashishni xohlaydi. Jasadga joylashgandan keyin, buning hammasi dardu alamdan iborat ekanini bilgach, pushaymon bo\u02bbladi. Aflotun va undan oldingi Suqrotning qarashlari shundan iboratdir [3:54].<\/span><\/p>\n

Zakariyo Roziy mulohazalariga ko\u02bbra, bu jihatdan dunyoda inson fikri hoyu-havas va shahvatlarga bog\u02bblangan. Biroq insonning vazifasi ularning tizginini qo\u02bblga olib, nafsni erkiga qo\u02bbymaslikdir. Havoyi nafs tizginini qo\u02bblga olish va uni razolatga botishiga yo\u02bbl qo\u02bbymaslik \u2013 bu aqlning ishi bo\u02bblib, barcha dinda vojib amaldir.<\/span><\/p>\n

Alloma e\u02bctirofiga ko\u02bbra, har kim nafs tarbiyasiga qattiq kirishsa, oqibatda yaxshi lazzatlarni topishga muvaffaq bo\u02bblib, saodatga erishadi. Havoyi nafsdan ustun kelish va lazzatlarga qarshi kurashish bora \u2013 bora yengillashib boraveradi va odatlanib qoladi. Xususan, agar bu bosqichma \u2013 bosqich bo\u02bblsa. Shunda nafs ham insonni bu ishiga odatlanib qoladi.<\/span><\/p>\n

Roziy bularni quyidagi tartibda qo\u02bblga kiritish mumkin, deb hisoblaydi: nafsni eng sodda shahvatlardan to\u02bbsish kerak. Shundan keyin aql va fahm uni tark qilish kerak deb o\u02bbylagan katta narsalardan ham bemalol tiyiladi. Chunki bu choralar xulq \u2013 atvor va shahvatning oldini olishga odatlanib qoladi. Shundan keyin nafs insonning notiqa nafsiga tobe bo\u02bblib, odatlanib qoladi. Keyin osonlik bilan barcha nafsi talab qilgan narsadan o\u02bbzini tiyadi va bu aqlni foydasiga hal bo\u02bbladi. Bunday kishi yaxshi siyosat va xulqqa ega bo\u02bblib, insonlar uni maqtaydi va fe\u02bcliga qiziqib, unga o\u02bbxshashga harakat qiladi.<\/span><\/p>\n

Xulosa qilib aytganda, hech kim baxtli bo\u02bblishi uchun havoyi nafsini barcha narsadan man qilishga imkoniyati yo\u02bbq. Shuning uchun biz amallarimizni lutf va mehribonlik bilan bezatishimiz lozim. Shuningdek, amallarimizga xolis kishilar ko\u02bbzi bilan nazar tashlab, o\u02bbzimizning yomon amallarimizni ko\u02bbrishimiz kerak. Kishi o\u02bbzining yomon amallarini ko\u02bbra olmas ekan, hech qachon undan ajralmaydi. Chunki hamma aybni to\u02bbliq ko\u02bbra olish imkoni yo\u02bbq. Agar u aybini ko\u02bbra olmasa, uni yomonligini his qila olmaydi va undan uzoqlashishga harakat qilmaydi.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
    \n
  1. \n
    Abu Homid G\u02bbazzoliy. Riyozatun \u2013 nafs (Nafs tarbiyasi). \u2013 T.: Movarounnahr, 2006.<\/span><\/div>\n<\/li>\n
  2. \n
    Jo\u02bbshon M.A. Tasavvuf va nafs tarbiyasi. \u2013 T.: Cho\u02bblpon, 1998.<\/span><\/div>\n<\/li>\n
  3. \n
    \u0417\u0430\u043a\u0430\u0440\u0438\u0451\u0438 \u0420\u043e\u0437\u04e3. \u041c\u0443\u043d\u0442\u0430\u0445\u0430\u0431\u0438 \u043e\u0441\u043e\u0440. \u2013 \u0414\u0443\u0448\u0430\u043d\u0431\u0435: \u0410\u0434\u0438\u0431, 1989.<\/span><\/div>\n<\/li>\n
  4. \n
    Usmon Turar. Tasavvuf tarixi. \u2013 T.: Istiqlol, 1999.<\/span><\/div>\n<\/li>\n
  5. \n
    Haqqul I. Meros va mohiyat. \u2013 T.: Ma\u02bcnaviyat, 2008.<\/span><\/div>\n<\/li>\n
  6. \n
    Haqqul I. Tasavvuf saboqlari. \u2013 Buxoro, 1994.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Rufat AXMEDOV,<\/span><\/strong><\/div>\n
    BuxDU tadqiqotchisi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Bizga ma\u02bclumki, Sahl ibn Abdulloh Tustariy (vaf.896) tasavvuf ta\u02bclimotida \u201cnafs\u201d masalasiga ilk bor alohida ahamiyat qaratgan so\u02bbfiylardan biridir [4:54]. Tasavvuf namoyandalari talqiniga ko\u02bbra, nafs bu inson borlig\u02bbining muhim qismi hisoblanadi va shu bois ham so\u02bbfiylar nazdida barcha yomonliklar tamali, gunohlarning manbai sifatida qaraladi. Tasavvuf vakillarining nafsga oid qarashlari uchun asos Payg\u02bbambarimizning \u201cNafsini tanigan, Rabbini tanir\u201d, …<\/p>\n","protected":false},"author":1,"featured_media":37295,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nABU BAKR MUHAMMAD ZAKARIYO ROZIY TA\u02bcLIMOTIDA NAFS VA UNI TARBIYALASH YO\u02bbLLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ABU BAKR MUHAMMAD ZAKARIYO ROZIY TA\u02bcLIMOTIDA NAFS VA UNI TARBIYALASH YO\u02bbLLARI\" \/>\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=37294&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ABU BAKR MUHAMMAD ZAKARIYO ROZIY TA\u02bcLIMOTIDA NAFS VA UNI TARBIYALASH YO\u02bbLLARI - 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