{"id":43355,"date":"2025-06-25T11:39:29","date_gmt":"2025-06-25T06:39:29","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=43355"},"modified":"2025-06-25T11:39:29","modified_gmt":"2025-06-25T06:39:29","slug":"qaro-ko%ca%bbz-vasfi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=43355&lang=oz","title":{"rendered":"\u201cQARO KO\u02bbZ\u201d VASFI"},"content":{"rendered":"

Nizomiddin Mir Alisher Navoiy (rahimahulloh) butun ilmiy va badiiy ijodida, davlat arbobi sifatidagi siyosiy-ijtimoiy faoliyatida islom sarchashmalari bo\u02bblmish Qur\u02bconi karim va hadisi shariflardagi umumbashariy, ilg\u02bbor g\u02bboya\u00adlarga tayandi, tasavvuf nazariyasi, uning ilmiy-g\u02bboyaviy asosi bo\u02bblmish vujudiyun ta\u02bclimotini chuqur o\u02bbrgandi va targ\u02bbib etdi. U o\u02bbz davridagi eng ilg\u02bbor madaniy-ma\u02bcrifiy hamda badiiy tafakkur yutuqlarini asarlarida boy falsafiy mazmun va go\u02bbzal badiiy nafosat uyg\u02bbunligida o\u02bbquvchisiga taqdim etdi. Uning badiiy tafakkuri taraqqiyoti islom ma\u02bcnaviyatini keng idrok qilish va uni o\u02bbz ijodiy va ijtimoiy faoliyatida targ\u02bbib etish g\u02bboyalari bilan bevosita bog\u02bbliqdir.<\/span><\/p>\n

Mo\u02bbtabar islomiy manbalar bo\u02bblmish Qur\u02bconi karim va Hazrati payg\u02bbambarimiz Muhammad alayhissalom hadislarida ifodalangan fikrlar Alisher Navoiyning badiiy asarlarida go\u02bbzal tashbehlar, betakror lavhalar vositasida aks etadi. Ulug\u02bb shoir o\u02bbzining muqaddas tuyg\u02bbularini ham o\u02bbquvchisiga ba\u02bczan oshkora, ba\u02bczan xufiyona ramziy ma\u02bcnolar, timsollar vositasida bayon etgan.\u00a0<\/span><\/p>\n

Bugungi kunga qadar Navoiy lirik merosining mukammal nashrlari amalga oshirildi, buning asosida shoir biografiyasi, dunyoqarashi, ijodiy metodi, adabiy-tanqidiy qarashlari, san\u02bcatkorligi masalalariga doir faktlar to\u02bbplandi va tahlil etildi, shoir ijod etgan tarixiy sharoit va uning buyuk mutafakkir turli sohalardagi faoliyatiga ta\u02bcsiri masalalari o\u02bbrganildi. Navoiy g\u02bbazaliyoti va poetikasini nazariy jihatdan janr poetikasi xususiyatlari nuqtayi nazaridan izchil tekshirish, undagi obrazlar tizimining estetik asoslarini aniqlash sohasidagi tadqiqotlar esa ikki-uch maxsus ilmiy asar doirasi bilan chegaralanadi. Biroq hozirgi adabiyotshunoslik talablarini bu hol albatta qoniqtirmaydi. Navoiyshunoslikning ulug\u02bb shoir g\u02bbazaliyoti ma\u02bcrifiy mazmuni, undagi irfoniy g\u02bboyalar tahlili va talqinlari sohasida yangi ilmiy-uslubiy asoslardagi tadqiqotlar yaratilishi lozimligi masalasi bugungi kunda dolzarb bo\u02bblib qolmoqda.<\/span><\/p>\n

Alisher Navoiyning \u201cQaro ko\u02bbzum …\u201d deb boshlanuvchi g\u02bbazali g\u02bboyaviy-ma\u02bcrifiy ma\u02bcno-mazmun nuqtayi nazaridan sharh va talqin, qiyosiy-tarixiy tahlillar, biografik (hasbu hol) usullari vositasida o\u02bbrganilgan. Ushbu maqolada aynan shu uslubiy asoslarda g\u02bbazal tahlil etilib, o\u02bbquvchi e\u02bctiboriga yangi fikr-mulohazalar havola qilinadi.<\/span><\/p>\n

\u201cQilg\u02bbil\u201d radifli ushbu g\u02bbazal bundan yarim asrlardan ko\u02bbproq vaqt muqaddam o\u02bbzbek adabiyotshunos olimlari talqin va mubohasalari mavzusiga aylanib, hattoki \u201cNavoiyning \u201cQaro ko\u02bbzum\u201di kim edi?\u201d nomli bir mujalladning dunyoga kelishiga ham sabab bo\u02bblgan. Zukko navoiyshunos olimlarimiz g\u02bbazal mazmuni va ramziy ma\u02bcnolari haqida nihoyatda nuktadonlik bilan fikr bildirar ekan, ulug\u02bb shoir vasf etgan mamduhni goh dunyo go\u02bbzali \u2013 mahbuba, goh \u2013 yaqin do\u02bbst, yor, goh \u2013 shoirning asrandi o\u02bbg\u02bbli, goh \u2013 Olamlar parvardigori Haq taoloning hamdi, deya ta\u02bcriflagan. Vatanimizda yot el va yot mafkura hukmronlik qilgan bir davrda zukko olimlarimiz o\u02bbzlari bilgan haqiqatni ham ayta olmagan. Chunki bu mafkuraning asosiy talablaridan biri \u2013 millat ruhini ko\u02bbtaradigan, milliy g\u02bburur paydo bo\u02bblishiga vosita bo\u02bbladigan tarixiy hodisa va shaxslar haqida so\u02bbz yuritishni man etish edi. Bashariyat milliy iftixori bo\u02bblmish yagona komil inson \u2013 sevimli payg\u02bbambarimiz Muhammad alayhissalom ana shunday \u201cso\u02bbz ochishdan ehtiyot bo\u02bblmoq lozim\u201d bo\u02bblgan shaxsiyatlar safining eng boshida turar edilar. Bu ham Haq taoloning biz bilmagan hikmatlaridan biri bo\u02bblgandir balki?! Chunki noyob gavhar xazinalar to\u02bbrida yashirib qo\u02bbyiladi. Haq taolo o\u02bbzining muhabbat bilan yaratgan bebaho gavharini bandalari qalbi to\u02bbrida makon tutib turishini niyat qilgandir. Shunday bo\u02bblgan ham. Ammo insonda shunday bir xususiyat bor ekanki, qalbida jo\u02bbsh urgan hissiyot tog\u02bblar qa\u02bcrini yorib chiqqan buloq singari ertami-kechmi uning tiliga ham ko\u02bbchar ekan. Navoiy hazratlarining quyidagi g\u02bbazallari shunday fikr uyg\u02bbonishiga sabab bo\u02bbladi. G\u02bbazal \u2013 na\u02bct va iltijo mazmunidadir:\u00a0<\/span><\/p>\n

Qaro ko\u02bbzum, kelu, mardumlig\u02bb emdi fan qilg\u02bbil,<\/em><\/span><\/p>\n

Ko\u02bbzum qarosida mardum kibi vatan qilg\u02bbil.<\/em><\/span><\/p>\n

Hazrat qalblari mahbubiga murojaat etish uchun, avvalo, so\u02bbz, ibora yoxud tashbeh izlaydilar. Inson tanasining eng zarur va aziz bo\u02bblgan a\u02bczosi ko\u02bbz ne\u02bcmati ekan, ulug\u02bb shoir sevimli mahbubning ko\u02bbzlarini tasavvur etadilar. Islomiy manbalarni mukammal bilgan Hazrat Navoiy Rasuli akram sollallohu alayhi vasallamning ko\u02bbzlari tim qora ekanligini ta\u02bckid etaroq, bevosita iyhom san\u02bcati bilan – ham sevimli Payg\u02bbambarimiz alayhissalomga xayolan murojaat etadilar, ham ul zoti bobarakotni o\u02bbzlarining ko\u02bbzlari o\u02bbrnida tasavvur qilib, ulug\u02bblaydilar: \u201cRasululloh alayhissalomning ko\u02bbzlari qorasi tim qora edi\u201d. [5\/1:304]<\/span><\/p>\n

Mardumak \u2013 ko\u02bbzning gavhari. Ma\u02bclumki, ko\u02bbz qabul qilgan tasvirlar ana shu mardumakda, gavharakda aks etib turadi. Fan \u2013 kasb, hunar ma\u02bcnosini anglatadi. Ulug\u02bb shoir Rasululloh sollallohu alayhi vasallamga iltijo bilan: \u201cEy qaro ko\u02bbzli Rasululloh sollallohu alayhi vasallam, ko\u02bbzlarimdek azizim, Sizni tushlarimda ko\u02bbray, ko\u02bbzlarim mardumi ichida doimo siymongiz aks etib tursin, mening ko\u02bbzlarim mardumi bo\u02bblishingiz bir hunardek takror-takror bo\u02bblsin. Vatan \u2013 tark etib bo\u02bblmaydigan maskan, Ko\u02bbzim mardumini faqatgina Sizning aksingiz egallasin, yo Rasululloh sollallohu alayhi vasallam, bu vatanga boshqa hech kim kirmasin\u201d, demoqdalar.<\/span><\/p>\n

\u201cNizomiddin\u201d \u2013 davlatda din qonunlarining buzilmasligini nazorat qilib turuvchi shaxs rutbasida bo\u02bblgan vaziri a\u02bczam Navoiy hazratlari sarvari koinot, faxrul-olamiyn sollallohu alayhi vasallamni tushda ko\u02bbrish qanchalar katta baxt-saodat ekanini bilgan, komil go\u02bbzallikni, mukammal axloq tasvirini qalbida muhrlab, tushlarida ayon-ravshan ko\u02bbrishni orzu qilgan.<\/span><\/p>\n

Yuzung gulig\u02bba ko\u02bbngul ravzasin yasa gulshan,<\/em><\/span><\/p>\n

Qading niholig\u02bba jon gulshanin chaman qilg\u02bbil.<\/em><\/span><\/p>\n

\u201cGuldek go\u02bbzal yuzlaringiz tashrifi bilan mening ko\u02bbnglim bog\u02bbchasini gulshan qiling, nihol kabi qaddingiz jonim gulshanini chamandek yashnatib yuborsin\u201d.<\/span><\/p>\n

Takavaringg\u02bba bag\u02bbir qonidin hino bog\u02bbla,<\/em><\/span><\/p>\n

Itingg\u02bba g\u02bbamzada jon rishtasin rasan qilg\u02bbil.<\/em><\/span><\/p>\n

\u201cMe\u02bcroj kechasi osmonlarga ko\u02bbtarilar ekansiz, takavaringiz \u2013 Buroqning \u2013 farishta bo\u02bblsa-da, tuyoqlariga mening jigarim qonini ezib, xino qilib bog\u02bblang, chunki Siz sollallohu alayhi vasallam eng ulug\u02bb bir sayrga, sayilga chiqdingiz. Sayil \u2013 bayram kechasi, odatga ko\u02bbra, qo\u02bbllarga, oyoqlarga xino bog\u02bblanib, bezaniladi\u201d.<\/span><\/p>\n

Sevimli Payg\u02bbambarimiz alayhissalom hayotlari tarixini diqqat bilan o\u02bbrgangan ulug\u02bb shoir otdan so\u02bbng it haqida so\u02bbzlash bilan bir voqea tafsilotiga ishora etadi. Sahihi Muslimda kelgan 2104 – hadisda Oisha onamiz (r.a.) shunday rivoyat qiladilar: Bir kuni Rasululloh sollallohu alayhi vasallamga Jabroil alayhissalom qaysi vaqtda huzurlariga kelishini aytib va\u02bcda berdi. Ammo o\u02bbsha vaqtda kelmadi. Jabroil alayhissalom kelganlarida Rasululloh sollallohu alayhi vasallamning qo\u02bbllarida bir tayoq bor edi, o\u02bbsha tayoqni tashladilar-da:\u201cAlloh ham, uning elchilari ham va\u02bcdasiga xilof qilmaydi-ku\u201d, dedilar. Jabroil alayhissalom: \u201cMen o\u02bbsha kuni keldim, ammo Sizning uyingizda it bor edi, biz farishtalar it bor uyga kirmaymiz\u201d, deydilar. Rasuli akram sollallohu alayhi vasallam o\u02bbsha kuni bir \u201csarir\u201d \u2013 chorpoya so\u02bbrilarida yotganlarida, so\u02bbrining tagiga bir kuchukcha kirib qoladi. Shuni ko\u02bbrib, uyga farishta kirmaydi.\u00a0 Rasululloh sollallohu alayhi vasallam bilib qolib, itni chiqarib yuboradilar, shundan so\u02bbng Jabroil alayhissalom Payg\u02bbambar sollallohu alayhi vasallam huzurlariga keladi. Ulug\u02bb shoir iltijolarida: \u201cMening g\u02bbam chekaverib zada bo\u02bblib ketgan ipdek jonimni o\u02bbsha kuchukchaning bo\u02bbyniga bog\u02bblab, chiqarib yuboring, sho\u02bbxlik qilmasin\u201d, demoqda.<\/span><\/p>\n

Rasululloh sollallohu alayhi vasallam hayotlarida it bilan bog\u02bbliq boshqa bir voqea bo\u02bblgani haqida ham xabar beriladi. Ibn Abbos roziyallohu anhu \u00a0rivoyat qilgan hadisda shunday deyiladi: Rasululloh sollallohu alayhi vasallam ochiq joyda namoz o\u02bbqiyotganlarida oldilaridan bir it o\u02bbtib ketadi. Ul zot sollallohu alayhi vasallam namozni qayta o\u02bbqimaydilar. Shu munosabat bilan namoz o\u02bbqiyotgan odamning oldidan it o\u02bbtsa, namoz buzilmaydi, qayta o\u02bbqilmaydi, degan hukm qoladi. Navoiy hazratlari shu voqeaga ishora qilib: \u201cNamoz \u2013 mo\u02bbminning me\u02bcrojidir. Sevimli Payg\u02bbambarimiz alayhissalom Yaratgan Parvardigor bilan so\u02bbzlashib turgan paytlarida mabodo it yaqinlashsa, darhol tutib, uning bo\u02bbyniga mening g\u02bbamlar chekaverib ipdek bo\u02bblib qolgan jonimni bog\u02bblang, toki sevimli Rasululloh sollallohu alayhi vasallam ozor chekmasinlar\u201d, demoqchi bo\u02bblgandir, kabi mulohaza uyg\u02bbonadi.<\/span><\/p>\n

Navoiy hazratlarining:<\/span><\/p>\n

Ey, nubuvvat xaylig\u02bba xotam bani odam aro,<\/em><\/span><\/p>\n

Gar alar xotam, Sen ul otkim, bo\u02bblur xotam aro …<\/em><\/span><\/p>\n

deb boshlanuvchi na\u02bctlari maqta\u02bcsida ham it timsoli bor. Maqta\u02bc:<\/span><\/p>\n

Itlaring maxsusu mahzundur Navoiy, koshki,<\/em><\/span><\/p>\n

Bo\u02bblsa bu mahrum ham ul zumrai mahram aro.<\/em><\/span><\/p>\n

Ulug\u02bb shoir bir marta bo\u02bblsa ham Ravzai muborakka borishni, sevimli Payg\u02bbambarimiz alayhissalomni uylariga adashib kirib qolgan o\u02bbsha kuchukcha qatorida, bir necha daqiqaga bo\u02bblsa ham atroflarida bo\u02bblishni orzu qilib, bu satrlarni yozgan. Yana bir g\u02bbazalning maqta\u02bcsida shunday ruhdagi iltijo bor:<\/span><\/p>\n

Itingdur shohlar, yo\u02bbqtur Navoiy itcha ollingda,<\/em><\/span><\/p>\n

Alar ittin ko\u02bbpu bu – it ayog\u02bbi tufrog\u02bbidin kam.<\/em><\/span><\/p>\n

Ya\u02bcni dunyo podshohlari go\u02bbyoki Sening itlaring kabidirlar, chunki Sen dunyoni xor tutgansan, undagi shohlarni aziz tutarmiding?! Navoiy esa nazaringda itcha ham emas. \u201cDunyo\u201d istagan shohlar itdan ham ko\u02bbp, Navoiy esa o\u02bbsha itlar oyog\u02bbining tuprog\u02bbidan ham kam.<\/span><\/p>\n

Firoq tog\u02bbida topilsa tufrag\u02bbim, ey charx,<\/em><\/span><\/p>\n

Xamir etib, yana ul tog\u02bbda ko\u02bbhkan qilg\u02bbil.<\/em><\/span><\/p>\n

\u201cSizni sog\u02bbinaman, firoqingizni torta-torta tuproqdek sovurilib ketdim. Mabodo, shu tuprog\u02bbimdan bir zarra topilsa, ey Charx, undan bir vujud yasab, o\u02bbsha firoq tog\u02bbida meni Farhoddek tog\u02bb qazuvchi qilgin\u201d. Ko\u02bbhkan \u2013 \u201cFarhod va Shirin\u201d dostonidagi Farhodning laqabi:<\/span><\/p>\n

Demakim, tesha birla ko\u02bbhkan ul,<\/em><\/span><\/p>\n

Ki zarbi dast birla xoroshikan ul\u201d.<\/em>[2:160]\u00a0 <\/em><\/span><\/p>\n

Yuzung visolig\u02bba yetsun desang ko\u02bbngullarni,<\/em><\/span><\/p>\n

Sochingni boshtin-ayog\u02bb chin ila shikan qilg\u02bbil.<\/em><\/span><\/p>\n

\u201cTushlarda aziz yuzingizni ko\u02bbrish, Yo Rasululloh sollallohu alayhi vasallam oson, oddiy bir ish emas. Shunday orzuda bo\u02bblgan ummatlaringizga, yo Rasululloh sollallohu alayhi vasallam, bu yo\u02bblning sochlaringizdek o\u02bbram-o\u02bbram, jingalakdek to\u02bblqin-to\u02bblqin ekanini eslating\u201d. \u201cSahihi Muslim\u201dda 2338-o\u02bbrinda kelgan hadisda shunday deyilgan: Rasululloh sollallohu alayhi vasallamning sochlari jingalak ham emas, tekis-silliq ham emas edi (ya\u02bcni, sal-sal to\u02bblqinli bo\u02bblgan). Sunani Abu Dovud\u201dda 4191-o\u02bbrinda kelgan hadisi sharifda aytilishicha, Rasululloh sollallohu alayhi vasallamning sochlari gohida yelkalarigacha, gohida quloqlarigacha tushib turardi. Sochlarini o\u02bbram qilib olganlari ham vorid bo\u02bblgan: Ummu Honi rivoyat qiladi: \u201cRasululloh sollallohu alayhi vasallam Makkaga kelganlarida sochlarida to\u02bbrtta o\u02bbram bor edi\u201d.<\/span><\/p>\n

Xazon sipohig\u02bba, ey bog\u02bbbon, emas moni\u02bc,<\/em><\/span><\/p>\n

Bu bog\u02bb tomida gar ignadin tikan qilg\u02bbil.<\/em><\/span><\/p>\n

Hazrat dil dardlarini bayon etib bo\u02bblgach, endi dunyodagi do\u02bbstlari \u2013 rafiqlariga murojaat etmoqda: kuz kelishi bilan daraxtlardan bostirib tushayotgan xazonni, ey bog\u02bbbon, bog\u02bbing tomida ignalarni tikandek qadab qo\u02bbysang ham to\u02bbxtata olmaysan. Qonuniyatni buza olmaysan. Xuddi shuningdek, mening umrim ham kuz fasliga yetdi, hayotim bog\u02bbi endi gulga emas, xazonga to\u02bblmoqda. Bu xazonrezlikni kim to\u02bbxtata oladi \u2013 hech kim!<\/span><\/p>\n

Yuzida terni ko\u02bbrub o\u02bblsam, ey rafiq, meni,<\/em><\/span><\/p>\n

Gulob ila yuvu gul bargidin kafan qilg\u02bbil.<\/em><\/span><\/p>\n

Navoiy g\u02bbazallarida maqta\u02bcdan oldingi bayt asarning g\u02bboyaviy mazmunini anglatib, alohida e\u02bctiborni talab qiladi. Bu baytda ulug\u02bb shoir umri nihoyasiga yetayotganini do\u02bbstiga arz etib, \u201cTushimda sevimli Rasululloh sollallohu alayhi vasallamning yuzlaridagi ter tomchisini ko\u02bbrib, baxt va sururdan jon taslim etsam, meni gul hidlari ufurib turuvchi terni ko\u02bbrgan eng baxtiyor bir kimsa sifatida, gul suvi bilan yuvib, kafanimni ham gul bargidan qiling. Chunki men tushimda bo\u02bblsa ham, sevimli Habibimiz sollallohu alayhi vasallam terlaridan kelgan gul hididan bahramand bo\u02bblib, sharaflanib qoldim\u201d, deya orzu qilmoqda.<\/span><\/p>\n

Navoiy anjumani ishq shavqi jon aro tuzsang,<\/em><\/span><\/p>\n

Aning boshog\u02bbliq o\u02bbqin sham\u02bci anjuman qilg\u02bbil.<\/em><\/span><\/p>\n

Maqta\u02bc \u2013 bu arzi hol, asosiy maqsad ifodasi. Ulug\u02bb Hazrat: \u201cShunday go\u02bbzal orzular bilan mening jonim Rasululloh sollallohu alayhi vasallamga bo\u02bblgan ishqdan zavqu shavqqa to\u02bblmoqda. Ey Navoiy, agar shu shavqli holingda o\u02bbzing kabi Rasululloh sollallohu alayhi vasallamga oshiqlarni yig\u02bbib, bir davra, anjuman tuzsang, shu anjuman tuzilgan xonani yoritish uchun Rasuli akram sollallohu alayhi vasallamning kamonlari o\u02bbqini sham\u02bc qilg\u02bbil! Hech bo\u02bblmaganda, sevimli Habibulloh sollallohu alayhi vasallamning kamonlari o\u02bbqi ul zoti bobarakot iltifotlariga intizor oshiqlari davrasiga uchib kelib tushsin!\u201d. Muhtaram janobimiz \u2013 Hazrati sevimli Payg\u02bbambarimiz Rasuli akram sollallohu alayhi vasallamning 6 ta kamonlari bo\u02bblganligi haqida rivoyat yetib kelgan. Unga ko\u02bbra, Rasuli akram sollallohu alayhi vasallamning zavro, ravho, safro, bayzo, katun, sadot nomli \u201cqavs\u201dlari \u2013 kamonlari bo\u02bblgan [1:124].<\/span><\/p>\n

Rasuli akram sollallohu alayhi vasallamni tushda ko\u02bbrishning fazilati haqida Imom Buxoriyning \u201cSahihul Buxoriy\u201d asarida Abu Hurayra (r.a.)dan rivoyat qilinadi: Rasululloh sollallohu alayhi vasallam \u201cKim meni tushida ko\u02bbrsa, albatta (qiyomatda) o\u02bbngida ham ko\u02bbradi. Shayton mening ko\u02bbrinishimga kirib ololmaydi\u201d<\/em><\/strong>, dedilar. Imom Muslim ham shu roviydan hadis keltiradi: Rasululloh sollallohu alayhi vasallam: \u201cUmmatimning menga eng qattiq muhabbatlisi mendan keyin keladigan, ahlini va molini tikib bo\u02bblsa ham meni ko\u02bbrishni istagan insonlardir\u201d<\/em><\/strong>, dedilar.<\/span><\/p>\n

Navoiy hazratlari bir baytlarida:<\/span><\/p>\n

Majozdin manga maqsud erur haqiqiy ishq,<\/em><\/span><\/p>\n

Nedinki, ahli haqiqatqa bu tariqat erur,<\/em><\/span><\/p>\n

der ekan \u201chayotim mazmunini, qalbimdan kechgan tuyg\u02bbularimni bir majoziy timsol vositasi bilan ifoda etaman, mening devonimda ishq-muhabbat mavzusini ko\u02bbrsangiz, bilingki, bu ishq \u2013 olamlarni yaratgan Haq taologa bo\u02bblgan muhabbatimdir, bundan o\u02bbzga emas! Chunki men \u201cahli haqiqat\u201d \u2013 ma\u02bcrifat talabidagilarga ergashganman, ularning yo\u02bbllari, usullari, amallari va hollari shundaydir\u201d kabi xulosalari bilan o\u02bbz ijodiyotining mohiyatini tushuntirib beradi.\u00a0\u00a0<\/span><\/p>\n

\u201cQaro ko\u02bbzum …\u201d g\u02bbazalini o\u02bbqib, o\u02bbrganib chiqdik. Shunchalik tuyg\u02bbun bir muhabbat ifodasini dunyodagi bir oddiy mahbuba sha\u02bcni yoki sharafiga bag\u02bbishlash mumkinmi?!\u00a0 G\u02bbazal \u2013 na\u02bct, degan muqim bir fikrda to\u02bbxtaldik.<\/span><\/p>\n

Bu \u2013 ilmi noqis bir tadqiqotchining ulug\u02bb shoirning go\u02bbzal bir g\u02bbazali mazmuni haqidagi fikr-mulohazalari. Bu mulohazalar ulug\u02bb Hazratni anglash yo\u02bblida uning olamshumul ijodiyotiga nisbatan paydo bo\u02bblgan cheksiz muhabbat, minnatdorlik, mamnuniyat va iftixordan yuzaga kelgandir.<\/span><\/p>\n

Haq taolo Mir Alisher Navoiyni aziz qilmaganida va o\u02bbziga do\u02bbst tutmaganida uning nomini asrlar davomida sharaflab, ijodiy merosini barakotli qilib, turli millat va elatlarni undan bahramand etib qo\u02bbymas edi, deb o\u02bbylaymiz.<\/span><\/p>\n

Sevimli Payg\u02bbambarimiz Rasuli akram sollallohu alayhi vasallam siyratlari va buyumlari haqidagi hadisi shariflarni Samarqand davlat chet tillar instituti yaqin sharq tillari kafedrasi magistranti Abdulbosit Abdulvohid to\u02bbpladi.<\/span><\/p>\n

FOYDALANILGAN A<\/strong>DABIYOTLAR:<\/strong><\/span><\/div>\n
    \n
  1. \n
    Abdulaziz ibn Jamoa. Muxtasarul-kabir fiy siratir Rosul. Ummon: Dorul Bashir. 1993.<\/span><\/div>\n<\/li>\n
  2. \n
    Abu Abdulloh Muhammad ibn Ismoil al-Buxoriy. Al-jome\u02bc as-Sahih. 4 tomlik. \u2013 T.: Qomuslar, 1992-1997.<\/span><\/div>\n<\/li>\n
  3. \n
    Abu Iso Muhammad Termiziy. Sunani Termiziy tarjimasi. 1-j. \u2013 T.: Sharq, 2012.<\/span><\/div>\n<\/li>\n
  4. \n
    Alisher Navoiy asarlari tilining izohli lug\u02bbati. IV tomlik. T.2. \u2013 T.: O\u02bbz FA, 1983.<\/span><\/div>\n<\/li>\n
  5. \n
    Qozi Iyoz. Shifo bita\u02bcrifi huquqil Mustafo. \u2013 Ummon: Dorul Fayho, 1986.<\/span><\/div>\n<\/li>\n<\/ol>\n
    DILOROM SALOHIY,<\/span><\/strong><\/div>\n
    \u00a0filologiya fanlari doktori, professor<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Nizomiddin Mir Alisher Navoiy (rahimahulloh) butun ilmiy va badiiy ijodida, davlat arbobi sifatidagi siyosiy-ijtimoiy faoliyatida islom sarchashmalari bo\u02bblmish Qur\u02bconi karim va hadisi shariflardagi umumbashariy, ilg\u02bbor g\u02bboya\u00adlarga tayandi, tasavvuf nazariyasi, uning ilmiy-g\u02bboyaviy asosi bo\u02bblmish vujudiyun ta\u02bclimotini chuqur o\u02bbrgandi va targ\u02bbib etdi. U o\u02bbz davridagi eng ilg\u02bbor madaniy-ma\u02bcrifiy hamda badiiy tafakkur yutuqlarini asarlarida boy falsafiy mazmun va …<\/p>\n","protected":false},"author":1,"featured_media":43356,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\n\u201cQARO KO\u02bbZ\u201d VASFI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"\u201cQARO KO\u02bbZ\u201d VASFI\" \/>\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=43355&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cQARO KO\u02bbZ\u201d VASFI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"\u201cQARO KO\u02bbZ\u201d VASFI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=43355&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=\"2025-06-25T06:39:29+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/06\/qarokuzim2506.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"560\" \/>\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=\"9 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=43355&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=43355&lang=oz\",\"name\":\"\u201cQARO KO\u02bbZ\u201d VASFI - 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