{"id":39167,"date":"2024-12-10T15:03:08","date_gmt":"2024-12-10T10:03:08","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=39167"},"modified":"2024-12-10T15:03:08","modified_gmt":"2024-12-10T10:03:08","slug":"markaziy-osiyoda-naqshbandiya-mujaddidiya-tarixini-o%ca%bbrganishda-maktubotning-ahamiyati","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=39167&lang=oz","title":{"rendered":"MARKAZIY OSIYODA NAQSHBANDIYA-MUJADDIDIYA TARIXINI O\u02bbRGANISHDA \u201cMAKTUBOT\u201dNING AHAMIYATI\u00a0"},"content":{"rendered":"

Naqshbandiya tariqati namoyandalari va ularning turli kishilar bilan yozishmalari jamlangan \u201cMaktub\u201dlar tariqat tarixini o\u02bbrganishda muhim o\u02bbrin tutadi.<\/span><\/p>\n

Tarixda “Maktuboti Rumiy”, “Maktuboti Xoja Boqibilloh”, “Maktuboti Rabboniy”, “Maktuboti Ma\u02bcsumiya”, “Maktuboti Xoja Sayfiddin”, “Maktuboti Mirzo Mazhar”, “Makotibi sharifa”, “Maktuboti Urgutiy”da murshidlarning maktubi kitob holatida jamlangan. Bu atrofdagi kishilar uchun dastur, ya\u02bcni qo\u02bbllanma bo\u02bblib qolgan.<\/span><\/p>\n

Maktublar odatda qog\u02bbozga yozilib, muayyan bir shaxs nomi ko\u02bbrsatilib yuborilgan. Keyinchalik maktublar kitob holiga jamlangan. Bundan asosiy maqsad, avvalo ustozning so\u02bbzlarini manzilga yetkazish bo\u02bblsa, keyingi maqsad jamlangan maktublar orqali, u (murshid)ning turli masalalarga oid ilmiy qarashlarini avlodlarga yetkazish bo\u02bblgan. Bu bilan ba\u02bczi yechimini topmay turgan masalalar isbotini topib, ilmiy mubohasalarga sabab bo\u02bbluvchi qarama-qarshiliklar bartaraf etilgan. Shuningdek, maktublar orqali tariqatga oid bahsli fikr-mulohazalarda ba\u02bczan ijtimoiy-siyosiy, madaniy-ma\u02bcrifiy va ma\u02bcnaviy meros masalalarini uchratish mumkin. Maktublar muayyan tariqat murshidlarining nechog\u02bblik ta\u02bcsir doirasiga ega ekanini ham namoyon etadi.<\/span><\/p>\n

XVII asrning boshlarida Hindistonda faoliyat olib borgan Ahmad Foruqi Sirhindiyning (1564-1624) maktublar to\u02bbplami mavjud.<\/span><\/p>\n

Hindistonda naqshbandiya-mujaddidiya ta\u02bclimoti Shoh Akbarning (1542-1605) diniy siyosati va islohotlari natijasida zaiflashib qolgan islomni qayta kuchaytirish harakati bilan bog\u02bbliq holda dunyoga keldi. U tez fursatda rivoj topib, mamlakat bo\u02bbylab tarqala boshladi. Naqshbandiylik tariqatining mazkur yangi ko\u02bbrinishiga Ahmad Foruqi Sirhindiy asos solgan va tasavvuf tarixida \u201cmujaddid alf soniy\u201d (mujaddid alf soniy \u2013 ikkinchi ming yillikda tariqatni yangilovchi (quvvatlantiruvchi) ma\u02bcnosini bildiradi)<\/em> nomi bilan shuhrat qozongan.<\/span><\/p>\n

Xoja Abduboqiy Imkanagiyning (1512-1600) shogirdi Xoja Muhammad Boqibilloh Dehlaviy (1563-1603) ustozidan ta\u02bclim olib, tariqat ijozati \u2013irshodni olgach, o\u02bbz yurti Hindistonga ketadi. Shu davrlarda yashagan Ahmad Sirhindiy Xoja Boqibilloh xizmatiga kirib, Markaziy Osiyo hududidan borgan tariqat silsilasiga ulanadi [Shuningdek, yana bir boshqa naqshbandiya tariqati vakili Xoja Ubayd Kobuliydan ham ijoza olganligi aytiladi. Batafsil qarang:<\/em> 9: \u2013 P. 198].<\/span><\/p>\n

Shayx Ahmad Sirhindiy 971\/1564-yilda Sirhind shahrida tavallud topgan (1: 6b<\/sup> varaq). Otasi shayx Abdulahad ulug\u02bb avliyolardan bo\u02bblib, Mavlono Abdulquddus va uning o\u02bbg\u02bbli Mavlono Rukniddin xizmatida yurib, chishtiya tariqati odoblarini o\u02bbrgangan. O\u02bbz farzandi Ahmad Sirhindiy tarbiyasiga jiddiy e\u02bctibor qaratib, islomiy bilimlarni puxta egallashi, ko\u02bbplab ustozlardan saboq olishi uchun sharoit yaratgan. Shayx Ahmad Sirhindiy dastlab Siyolkut shahriga borib, Kamol Kashmiriy xizmatiga kiradi [9: \u2013 P. 198] va keyinchalik kubroviya tariqati vakili Ya\u02bcqub Kashmiriydan (vaf. 1003\/1595-yil) hadis ilmi bo\u02bbyicha dars tinglaydi [3: \u2013 B. 460]. U yana Shoh Iskandardan qodiriya tariqati xirqasini qabul qilgan [3: \u2013 B. 427].<\/span><\/p>\n

Shayx Ahmad Sirhindiy naqshbandiya tariqatidagi ustozi Xoja Boqibilloh vafot etgach, uning o\u02bbrniga irshod masnadiga o\u02bbtiradi. Shu davrdan to umrining oxiriga qadar mazkur tariqatning rivojlanishi va taraqqiy etishi uchun xizmat qilgan. U ulug\u02bb mufassir, muhaddis va mutasavvif ulamolardan biri bo\u02bblib, tinimsiz izlanishlari natijasida naqshbandiya suluki yanada taraqqiy topib, naqshbandiya-mujaddidiya nomi bilan keng tarqala boshlaydi. Shu zaylda tariqatning yangi yo\u02bbnalishi \u2013 naqshbandiya-mujaddidiya paydo bo\u02bbladi. XVII asrning o\u02bbrtalaridan boshlab, asosan mazkur asr oxirlarida va XVIII-XIX asrlarda naqshbandiya-mujaddidiya ta\u02bclimoti Markaziy Osiyoda yoyilib, yetakchi tariqatlardan biriga aylanadi.<\/span><\/p>\n

Ahmad Sirhindiy “Maktubot”ining birinchi jildi (313 ta maktub) 1025\/1616-yilda Badaxshoniy, ikkinchi jildi (99 ta maktub) 1028\/1619-yilda Abdulhay Hisoriy tomonidan tuzilgan. Uchinchi jildi (124 ta maktub) esa Xoja Muhammad Hoshim Kishmiy tomonidan 1031\/1622-yilda to\u02bbplanib, kitob holiga keltirilgan.<\/span><\/p>\n

Maktubotni Mustaqimzoda Sulaymon Afandi usmonli-turkchaga va\u00a0 Muhamad Murod Qozoniy 1302\/1887-yilda arab tiliga tarjima qilgan. Mustafo Hasanayn Abdulhodi tomonidan qilingan arabcha tarjimasi Makka shahrida 1316\/1901-yil \u201cDurarul maknunot\u201d [Asarning ushbu tarjima nusxasi 2015-yilda qayta nashr etilgan. Qarang: <\/em>6] nomi bilan chop etilgan, 1963-yili Istanbulda faksimili nashr qilingan. Shuningdek, 1961-yil Mehmet Sulaymon Termu o\u02bbg\u02bbli tomonidan \u201cAsomi Rabboniy Ahmad Farruqiy maktuboti\u201d nomi bilan nashr ettirilgan. Husayn Hilmiy esa 1968-yili birinchi jildini, Abdulqodir Akchichek 1977-yilda ikki jild holida tarjima qilib, nashr ettirgan.<\/span><\/p>\n

Shayx Ahmad Sirhindiy o\u02bbzining 536 maktub majmuasi (\u201cMaktuboti Imomi Rabboniy\u201d) bilan ushbu tariqatning keng ko\u02bblamda \u2013 Hind yarimoroli va Afg\u02bbonistonda tarqalishi uchun zamin yaratib berdi. U o\u02bbz zamonasining mashhur davlat arboblari, o\u02bbz xalifa-shogirdlari, buyuk olimlar va mutasavviflari bilan keng aloqa o\u02bbrnatib, Hindistondan turib boshqa joylarga maktublar yozib turar, turli mavzulardagi murakkab masalalar, irfoniy va aqidaviy muammolarni yechib berishga harakat qilgan. Masalan, 268 maktubini turkistonlik Xoja Muhammad (Abul) Qosim (ibn Xojagiy) Imkanagiyga yozib, unda naqshbandiya tariqatining beshigi bo\u02bblgan Movarounnahrda topilgan ayrim bid\u02bcatlar borasida achinib so\u02bbzlaydi [4].<\/span><\/p>\n

Shuningdek, 536 ta maktubda 316 ta [5: – S. 206] hadis keltirilgan. Maktublarning 116 tasi siyosiy soha vakillariga, 243 tasi ma\u02bcnaviyat sohiblariga, 130 tasi diniy amaldorlarga, 47 tasi turli kishilarga yuborilgan.<\/span><\/p>\n

Maktublar Afg\u02bboniston (137, 400, 467), Badaxshon (117-124, 132-136, 146, 159, 161, 171, 173, 176-177, 188-190, 204, 209, 211-212, 217, 224, 228, 231, 238, 246, 257, 261, 281, 312, 317, 340, 344, 360-361, 364, 381, 382, 395, 405, 412-413, 416-417, 420-422, 424, 430-431, 433, 437-438, 442, 448-449, 461, 471, 487, 493, 502, 504, 508, 526), Balx (150, 511), Bengaliya (158, 22, 292, 359, 397), Buxoro (43-56, 163, 165), Chanpur (1), Dehli (115, 342, 533), Imkana (150, 168, 180), Xorazm (510), Xo\u02bbtan (322), Kobil (1-20, 131,140, 146, 148-149, 166, 174, 183, 186-187, 199, 205, 222, 235, 307, 383, 463), Ko\u02bblob (12), Nishopur (125, 126), Parkana (86) va Samarqand (142, 206, 235) kabi jami 39 ta hududdagi, 204 ta kishiga yo\u02bbllangan.<\/span><\/p>\n

Naqshbandiya-mujaddidiya tariqati namoyandalari o\u02bbrtasida uzoq yillik do\u02bbstona munosabat doimiy saqlanib qolgan. Ahmad Sirhindiy bu tariqatning yetakchisi sifatida uzoq o\u02bblkalarga maktub yuborib, uzviy aloqani ta\u02bcminlab turgan.<\/span><\/p>\n

Bu an\u02bcana undan keyin ham davom ettirilib, uning silsilasida faoliyat ko\u02bbrsatgan Muhammad Ma\u02bcsum [\u201cMaktuboti ma\u02bcsumiya\u201d uch jilddan iborat. Qarang:<\/em> 7], Sayfiddin, Mirzo Jon Jonon kabi tariqat arboblari o\u02bbz davrida maxsus maktublar yozib, turli hududlardagi zamondosh bo\u02bblgan tariqat pirlari bilan yozma hamfikr bo\u02bblishgan. Mulla Abdulg\u02bbofur Samarqandiy, Abulqosim ibn Imkanagiy, Xoja Ubaydulloh, Xoja Abdulloh kabi movarounnahrlik tasavvuf allomalariga \u2013 Ahmad Sirhindiy,\u00a0 Hoji Habibulloh Hisoriy Buxoriy, Mir Boqi Buxoriy, Shayx Arab Balxiy, Nazarbek Samarqandiy, Xoja Ahmad Buxoriy, Hoji Muhammad Ashur Buxoriy, Xoja Muhammad Sharif Buxoriyga\u00a0 \u2013 Muhammad Ma\u02bcsum, Xoja Muhammad Sharif Buxoriy, Muhammad Musoxon xoja Dahbediy, Muhammad Amin xoja Dahbediyga \u2013 Mirzo Jon Jonon tomonidan yo\u02bbllangan yozishmalarda asosan tariqat faoliyati davomida paydo bo\u02bblgan savollarga javob izlash yoki javob berish orqali faoliyatidagi muayyan bo\u02bbshliqlar to\u02bbldirib borilganini ko\u02bbrish mumkin. Shunday maktublardan biri 1188\/1774-yil safar\/aprel oyida Mirzo Mazhar Joni Jonon (1701-1780) tomonidan Musoxon xoja Dahbediyga yuborilgan maktubda [Batafsil<\/em> qarang: <\/em>2: 242a<\/sup>-244a <\/sup>varaq; 8: 259-260 sahifa] ham ijtimoiy hayotda uchraydigan holatlar yuzasidan fikrini bayon etib, o\u02bbzining Dehlida yashayotgani va 80 yoshga qarab ketayotganini ta\u02bckidlab o\u02bbtgan.\u00a0\u00a0<\/span><\/p>\n

Xulosa, naqshbandiya-mujaddidiya murshidlarining faoliyati va o\u02bbzaro yozishmalarni olib borish jarayonlari (maktublarni rasmiylashtirish va tasdiqlash tartibi)ga ko\u02bbra murshidlarning nafaqat o\u02bbz muridlariga, balki uzoq o\u02bblkalarda faoliyat yuritayotgan tariqatning taniqli shayxlariga ham maktub yo\u02bbllanganini uchratish mumkin.\u00a0<\/span><\/p>\n

Naqshbandiya-mujaddidiya tariqati namoyandalarining o\u02bbzaro munosabatlari, ustoz-shogirdlik an\u02bcanalari, ular o\u02bbrtasidagi samimiy qarashlarini o\u02bbrganishda maktublarning ilmiy ahamiyati yuqori ekani yuqorida sanab o\u02bbtilgan maktublar to\u02bbplamida batafsil bayon etilgan.<\/span><\/p>\n

Maktublarning tarixiy ahamiyati shundaki, u naqshbandiya-mujaddidiya tariqati namoyandalarining faoliyati haqida turli qo\u02bblyozma va shu kabi manbalarda uchramaydigan ma\u02bclumotlarni asosli to\u02bbldiradi.<\/span><\/p>\n

Muayyan shaxslarga yuborilgan maktublar keng jamoatchilikka qo\u02bblyozma asarlar orqali yetkazilgan.<\/span><\/p>\n

Foydalanilgan manba va adabiyotlar:<\/strong><\/span><\/div>\n
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    Badriddin Sirhindiy. Hazorat ul-quds. Birinchi daftar. O\u02bbzbekiston Respublikasi Fanlar akademiyasi Abu Rayhon Beruniy nomidagi Sharqshunoslik instituti (bundan keyin-O\u02bbzR FA SHI) qo\u02bblyozmalar fondi inv. O\u02bbzR FA SHI qo\u02bblyozmalar fondi inv. \u211676. 6b<\/sup><\/span><\/div>\n<\/li>\n
  2. \n
    Mirzo Maqsud Dahbediy. Mir\u02bcot us-solikin. Qo\u02bblyozma. 242a<\/sup>-244a <\/sup>varaq;<\/span><\/div>\n<\/li>\n
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    Muhammad Hoshim Kishimiy. Nasimat ul-quds min hadoiq ul-uns. O\u02bbzR FA SHI qo\u02bblyozmalar fondi inv. \u2116635. \u2013 B. 460.<\/span><\/div>\n<\/li>\n
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    Abdulhakim Jo\u02bbzjoniy. O\u02bbzbekiston adabiyoti va san\u02bcati gazetasi. 2007-yil, 33-son.<\/span><\/div>\n<\/li>\n
  5. \n
    Abdullah Orhan. \u0130mam-\u0131 Rabban\u0131\u02bbnin mekt\u00fcbat\u02bb\u0131ndaki hadislerin tahri\u00e7 ve de\u011ferlendirilmesi. \u0130stanbul: Nisan, 2018. 290 s.<\/span><\/div>\n<\/li>\n
  6. \n
    Imom Ahmad Rabboniy. Al-Maktubot ar-rabboniyya. Beyrut-Lebanon: Dorul kutubul ilmiyya, 2015. 3 juz. 1472 b.<\/span><\/div>\n<\/li>\n
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    \u201cMaktuboti ma\u02bcsumiya\u201d, uch jilddan iborat. Qarang: Muhammad Ma\u02bcsum. Maktuboti ma\u02bcsumiya. Fors tilida. Hindiston-Karachi. 1396\/1976. 256-sahifa.<\/span><\/div>\n<\/li>\n
  8. \n
    Maktuboti Mirzo Mazhar Joni Jonon. Lohur: Maktabati mujadidiya, 2012. 259-260-sahifalar.<\/span><\/div>\n<\/li>\n
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    Sayyid Athar Abbas Rizvi. A History of sufism in India. \u2013 New Dehli. 1992. \u2013 P. 198.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Mexrojiddin AMONOV, <\/strong><\/span><\/div>\n
    Imom Buxoriy xalqaro ilmiy-tadqiqot markazi katta ilmiy xodimi, tarix fanlari bo\u02bbyicha falsafa doktori (<\/strong>PhD<\/strong>)<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Naqshbandiya tariqati namoyandalari va ularning turli kishilar bilan yozishmalari jamlangan \u201cMaktub\u201dlar tariqat tarixini o\u02bbrganishda muhim o\u02bbrin tutadi. Tarixda “Maktuboti Rumiy”, “Maktuboti Xoja Boqibilloh”, “Maktuboti Rabboniy”, “Maktuboti Ma\u02bcsumiya”, “Maktuboti Xoja Sayfiddin”, “Maktuboti Mirzo Mazhar”, “Makotibi sharifa”, “Maktuboti Urgutiy”da murshidlarning maktubi kitob holatida jamlangan. Bu atrofdagi kishilar uchun dastur, ya\u02bcni qo\u02bbllanma bo\u02bblib qolgan. Maktublar odatda qog\u02bbozga yozilib, …<\/p>\n","protected":false},"author":1,"featured_media":39168,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMARKAZIY OSIYODA NAQSHBANDIYA-MUJADDIDIYA TARIXINI O\u02bbRGANISHDA \u201cMAKTUBOT\u201dNING AHAMIYATI\u00a0 - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MARKAZIY OSIYODA NAQSHBANDIYA-MUJADDIDIYA TARIXINI O\u02bbRGANISHDA \u201cMAKTUBOT\u201dNING AHAMIYATI\u00a0\" \/>\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=39167&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MARKAZIY OSIYODA NAQSHBANDIYA-MUJADDIDIYA TARIXINI O\u02bbRGANISHDA \u201cMAKTUBOT\u201dNING AHAMIYATI\u00a0 - 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