{"id":44486,"date":"2025-08-12T09:44:47","date_gmt":"2025-08-12T04:44:47","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=44486"},"modified":"2025-08-11T11:47:36","modified_gmt":"2025-08-11T06:47:36","slug":"soxta-tariqatlarning-noo%ca%bbrin-iddaolari-3","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=44486&lang=oz","title":{"rendered":"SOXTA \u201cTARIQAT\u201dLARNING NOO\u02bbRIN IDDAOLARI"},"content":{"rendered":"

Zarafshon vohasi tarixida tariqatdan saboq berishni da\u02bcvo qiluvchilar, soxta tariqatchilar ham uchraydi. Soxta tariqatchilar deganda, tasavvufning faqat tashqi jihatlariga, marosim va turli zikr majlislariga asosiy e\u02bctiborni qaratib, uning falsafiy-irfoniy xususiyatlaridan bexabar faoliyat yuritayotgan, muayyan bir kishini pir sanab, uning etagidan tutuvchi, jamiyatning boshqa a\u02bczolaridan chetlashib, pir xizmatini hayotdagi eng asosiy maqsad, deb biluvchi johil kishilar yoki jamoalar, guruhlar tushuniladi. Ular faoliyatida tasavvuf ta\u02bclimotida, shariat ahkomlaridan kelib chiqib, qabul qilingan tartib-qoidalardan chetga chiqish holatlari ham kuzatilmoqda. Buning sabablaridan biri, ulardagi mutaassiblik g\u02bboyalarigina emas, tasavvuf tarixi, maqsadi va vazifalari to\u02bbg\u02bbrisida ilmiy asoslangan, misol va faktlar bilan isbotlangan tushuntirish ishlari yetarli emasligidadir. Ba\u02bczi zamonaviy tariqat vakillari o\u02bbz tariqatlaridagi ayrim harakatlari bilan kishilar e\u02bctiroziga sabab bo\u02bblmoqda. Ular ming yillar oldin shakllanib, muqaddas deb ulug\u02bblangan diniy ahkomlarning ildizlarini to\u02bbla-to\u02bbkis tushunmaydigan kishilar ongini zaharlamoqda.<\/span><\/p>\n

Tariqatga kirgan kishiga ilmning shart emasligi va hatto ilmni tark qilish afzalligi to\u02bbg\u02bbrisidagi masala ham, ayni paytda, dolzarb.<\/span><\/p>\n

Soxta shayxlar johil, ilmsiz sufiylar va botil tariqatlar tasavvufda qattiq tanqid ostiga olinadi. Ilm talab qilishni rad etuvchi \u201ctariqatchilar\u201d quyidagilarni dalil qilib keltiradi: \u201cAvvalo, ilmning mohiyati ibodatga vosita bo\u02bblishdir. U orqali inson Robbini taniydi va unga bandalik qilishga harakat qiladi. Modomiki, inson Allohga ibodat qilish yo\u02bbliga o\u02bbtgan ekan, unga ilmning keragi yo\u02bbq\u201d [12]. Tariqatchilar faoliyatida ham islomga mutanosib kelmaydigan ba\u02bczi bid\u02bcat va xurofotlar borki, ularni ilmiy asosda bartaraf etish zarur.<\/span><\/p>\n

XVII asrda Ahmad Sirhindiy aynan shunday masalalarni isloh qilish maqsadida \u201cMaktubot\u201d<\/span><\/a> [5] asarini yozgan. Asarda tasavvufning mohiyatini sodda iboralar bilan sharhlab, yot qarashlarga ishonchli hujjat va dalillar bilan raddiya bergan. Uning maktublari o\u02bbz davridan ko\u02bbra ko\u02bbproq kelajakka xitob [4] qilgan. Ular o\u02bbz davridan ko\u02bbra kelajakka atalgan maktublardir.<\/span><\/p>\n

So\u02bbfi Ollohyorning \u201cSabotul ojizin\u201d asari aqida, fiqh, tafsir, hadis, tarix, siyrat va adab ilmlarini o\u02bbzida jamlagan mo\u02bbtabar manbadir. Unda islom asoslarini o\u02bbrgatuvchi eng muhim fan bo\u02bblgan aqidaga oid masalalar turkiy tilda sharhlangan. Asarda Alloh taoloning ma\u02bcrifati, tavhidi, sifatlari, imon, farishtalar, qabr azobi, qiyomat, umrning foniyligi haqida so\u02bbz yuritiladi. Shuningdek, avliyolar karomati, piri komillar, rizo va sabr, tama, dunyo hiylalaridan qochish, kibr, tavakkul, darveshlik, muloyimlik, ezgulik, haqirlik, sadoqat kabi inson kamolotini belgilovchi fazilatlar va holatlar sodda til va ta\u02bcsirchan ruhda bayon etilgan. Shuningdek, o\u02bbsha davrdagi o\u02bbn to\u02bbrtta bid\u02bcat ta\u02bclimot jiddiy tanqid qilinib, ularning muddaolari o\u02bbrinsiz ekani ochib berilgan.<\/span><\/p>\n

So\u02bbfi Ollohyor \u2013 ravshaniya, abbosiya, hubbiya, malohid, avliyoiya, hululiya, huriya, voqifiya, mutakosila, ilhomiya va iddaoiya kabi \u201csoxta tariqat\u201dlar va ularning noto\u02bbg\u02bbri \u201ciddao\u201dlariga munosib raddiya bergan.<\/span><\/p>\n

Jumladan, hurufiylar ikki guruhga bo\u02bblingan: avboshiylar va ravshaniylar. Ravshaniya<\/span><\/a> \u2013 hurufiylardan ajralib chiqqan bo\u02bblib, jahriy zikr bilan shug\u02bbullangan. \u201cJazba ahlimiz\u201d deb, devona qalandar bo\u02bblib, shaharma-shahar, qishloqma-qishloq yurgan. Oqshomlari jam bo\u02bblib, turli musiqa asboblari \u2013 nay, qo\u02bbbiz kabilarni chalib, hikmatlar aytgan. Yig\u02bbilgan xotinlar va yosh yigitlar jo\u02bbr bo\u02bblib ashula aytgan<\/span><\/a> [7]. Albatta, bu shariat va tariqat qoidalariga mutlaq to\u02bbg\u02bbri kelmaydi. Bu davrda avboshiylar ko\u02bbpayib ketgani ta\u02bckidlangan.<\/span><\/p>\n

Abbosiya \u2013 fahsh va giyohvandlikka mubtalo bo\u02bblgan. Hubbiyalar esa Allohni qattiq sevsa, shariat ahkomi soqit bo\u02bblishini aytishgan.<\/span><\/p>\n

So\u02bbfi Ollohyor bunday deydi:<\/span><\/p>\n

\u201cYaqin bilgilki, ba\u02bczi nomusulmon,<\/span><\/p>\n

Demish: \u201cVaqtiki qurbat topsa inson,<\/span><\/p>\n

Ko\u02bbtarur Haq shariat hukmin andin\u201d,<\/span><\/p>\n

Bo\u02bblur yuzi qaro mundog\u02bb degandin.<\/span><\/p>\n

Bu botil so\u02bbz erur qavli malohid,<\/span><\/p>\n

Shariatga erur ul firqa johid\u201d.<\/span><\/p>\n

Bularni tanqid qilib yuzi qaro bo\u02bblgani, bu botil so\u02bbz ekanini ta\u02bckidlab, malohidlarning bu iddaolari shariatga zidligini tushuntirib, keskin raddiya beradi. Asrlar davomida shakllangan islomiy dunyoqarashning buzilishi va nosog\u02bblom muhitning vujudga kelishiga sabab bo\u02bbladigan bu ta\u02bclimotlarga ergashmaslikka chaqiradi. Takabbur bo\u02bblmaslik, qiyomatda nasabdan so\u02bbralmasligi, \u201cqoracha\u201d \u201cxoja\u201ddan yoki \u201cmuallim\u201d \u201csayyid\u201ddan yuqori turishi mumkinligi tushuntirilgan. Bu illatlarga birgalikda kurashish<\/span><\/a> [7]\u00a0zarurligi ta\u02bckidlangan.<\/span><\/p>\n

Jaloliddin Rumiy bunday deydi:<\/span><\/p>\n

Nist dunyo nuqrahu farzandi zan,<\/span><\/p>\n

Chist dunyo? Az Xudo g\u02bbofil budan.<\/span><\/p>\n

Ya\u02bcni sen boylikni ham, ayol va farzandni ham dunyo deb bilma, ulardan yuz ham burma! Seni nima g\u02bbaflatda tutsa, nima haqiqatdan uzoqlashtirsa ana shuni dunyo deb bilgil. Insonning oilasi\u00a0 va yaqinlariga doimo mehr-oqibat bilan munosabatda bo\u02bblishi chin insoniylik namunasidir.<\/span><\/p>\n

Yuqorida nomlari zikr qilingan bir qancha botil tariqatlar paydo bo\u02bbldi va ularning barchasi ahli sunna val jamoa e\u02bctiqodi bo\u02bbyicha keskin tanqid ostiga olindi. Noto\u02bbg\u02bbri bo\u02bblganligi bois ularning aksariyati tarix sahnasidan tushib qoldi.<\/span><\/p>\n

Muayyan tariqat piri shariatdan bexabar bo\u02bblsa, uning ortidan ergashganlar undan-da savodsiz bo\u02bblsa, bu holat nima bilan yakun topishini tasavvur qilish mumkin. Ular atrofga jaholat tarqaladi va xalq ma\u02bcnaviyatiga salbiy ta\u02bcsir ko\u02bbrsatadi.\u00a0Mana shu kabi \u201csoxta tariqat\u201dchilarning \u201csoxta\u201d da\u02bcvolari jamiyat orasida goh-gohida to\u02bblqinlanib turadi. Jumladan, \u201cPirga qo\u02bbl bergan kishining qazo namozlari soqit bo\u02bblishi\u201d, \u201cPuxta ilm olishlik shart emasligi\u201d, \u201cChap qo\u02bbl bilan sindirilgan nonni yemaslik\u201d, \u201cPir tahorat qilgan suv muqaddasligi\u201d kabi bir qator noshar\u02bciy iddaolari aholining turli tushunmovchiliklariga sabab bo\u02bblmoqda.<\/span><\/p>\n

Payg\u02bbambar Muhammad sollallohu alayhi vasallammuborak hadislaridan birida bunday deydilar:\u00a0\u201cUmmatimning eng yaxshisi oxirat ishi deb dunyo ishini, dunyo ishi deb oxirat ishini qoldirmaydiganlaridir\u201d,\u00a0<\/em>dedilar.<\/span><\/p>\n

Alloh taolo rohiblik, ya\u02bcni tarkidunyochilik yo\u02bbq ekanligi xabarini quyidagi oyatda marhamat qilgan:\u00a0\u201cRohiblikni o\u02bbzlari chiqarib oldilar. Biz buni ularga farz qilmagan edik, faqat o\u02bbzlari Allohning roziligini tilab qildilar, lekin haqiqiy rioyasini qila olmadilar. Bas, ulardan iymon keltirganlariga ajrlarini berdik, lekin ularning ko\u02bbpi fosiqdurlar\u201d (Hadid surasi, 27-oyat).<\/span><\/p>\n

Muhammad sollallohu alayhi vasallam hadisi shariflaridan birida bunday marhamat qiladilar: \u201cIslomda rohib<\/em> (tarkidunyochi)lik yo\u02bbq\u201d<\/em><\/span><\/a> [8:11].<\/em><\/span><\/p>\n

Ko\u02bbrinib turibdiki, ayrim tariqatchilarning qilayotgan amallari shariat asoslariga ham, tariqat an\u02bcanalariga ham to\u02bbg\u02bbri kelmaydi. Bundan tashqari, oddiygina insoniy mantiq mezoniga ham mos emas.<\/span><\/p>\n

Tasavvuf asosi \u2013 Qur\u02bconi karim va sunnati mutahharo ustida bunyod etilgan. Tasavvuf qoidasi: \u201cHar bir diniy fikriy yondashuv ilmiydir\u201d. Tasavvuf\u00a0 har tomonlama qalbni soflash, tozalash, taftish qilish, tushunish va muloqot qilishni talab qiladi. Uning ichki qoidalari shariat fiqhiga asoslangan bo\u02bblib, shariat kabi islohot va tadrij jarayonini ham qabul qiladi.<\/span><\/p>\n

Yassaviya tariqati peshvolari \u201cMen jin va insni faqat O\u02bbzimga ibodat qilishlari uchungina yaratdim\u201d (Vaz-zoriyot surasi, 56) oyatidan ma\u02bcrifatni tushunishadi. Ma\u02bcrifatdan ta\u02bcbir esa ibodatga ishora bo\u02bblib, ma\u02bcrifat ibodatsiz hosil bo\u02bblmasligi<\/span><\/a> [6] aytilgan.<\/span><\/p>\n

Alloh taolo Muhammad sollallohu alayhi vasallamning ummatini har bir ishda mo\u02bbtadil bo\u02bblgan, adolatli ummat ekanligini ta\u02bcriflab:<\/span><\/p>\n

\u201cShuningdek (ya\u02bcni haq yo\u02bblga hidoyat qilganimiz kabi), sizlarni boshqa odamlar ustida guvoh bo\u02bblishingiz va payg\u02bbambar sizlarning ustingizda guvoh bo\u02bblishi uchun o\u02bbrta (adolatli) bir millat qildik\u201d [10] deydi.<\/span><\/p>\n

Ya\u02bcni bu ummat o\u02bbz aqidasida, amal va hukmlarida mo\u02bbtadil bo\u02bblgan ummatdir. Alloh taolo Muhammad sollallohu alayhi vasallam ummatlarini o\u02bbz kalomi sharifida alohida ulug\u02bblab, ularni haq yo\u02bbl sari hidoyat qildi va amallarida mo\u02bbtadil ummat qildik, deb ta\u02bcrifladi. Chunki dinda chuqur ketish hamda dinning qat\u02bciy bo\u02bblmagan ahkomlarida mutaassibona amalda bo\u02bblish to\u02bbg\u02bbri yo\u02bbldan adashish va halokatning omilidir. Ularga shayton amallarini chiroyli ko\u02bbrsatib qo\u02bbyganligi sababli turli bid\u02bcat, xurofot va hatto shirk amallar sodir bo\u02bbladi.<\/span><\/p>\n

Shubha yo\u02bbqki, tariqat peshvolari sababli bu din ahkomlari, shariat odoblarini alohida e\u02bctirof etish lozim. Biroq o\u02bbzini tariqat sohibi, yoxud dinning asl jonkuyari sifatida ko\u02bbrsatib, shariat ilmidan bexabar holda tariqatda peshvolikni da\u02bcvo qilayotgan, Alloh va payg\u02bbambarining buyrug\u02bbi bir chetda qolib, dinda bo\u02bblmagan, toqatdan tashqari amallarni\u00a0 targ\u02bbib qilayotgan kimsalarning \u201ctariqat\u201d nomi bilan ish yuritayotgani ham ko\u02bbz yumib bo\u02bblmas holatdir.<\/span><\/p>\n

Aslida shariat ahkomlarini joriy qilish yoki biror ibodatni farz qilish Alloh taologa va Uning izni bilan payg\u02bbambarlariga xosdir. Payg\u02bbambarimiz sollallohu alayhi vasallam dinda, e\u02bctiqodda qay darajada bo\u02bblish lozimligini\u00a0 ko\u02bbrsatib: \u201cIshlarning yaxshisi \u2013 uning o\u02bbrtachasidir\u201d,<\/em> dedilar. Payg\u02bbambar Muhammad sollallohu alayhi vasallam shunday deb turganlarida, o\u02bbziga to\u02bbg\u02bbri yo\u02bblni ko\u02bbrsatishni so\u02bbrab kelgan muridga toqatidan tashqari vazifalarni yuklash, tarkidunyochilikni targ\u02bbib qilib, ibodatlarga mukkasidan ketishga buyurish sunnati mutahharoga zid yo\u02bbldir.\u00a0 Holbuki, Payg\u02bbambar sollallohu alayhi vasallam: \u201cSizlarning yaxshilaringiz dunyosini deb oxiratini, oxiratini deb dunyosini tark qilmaganlaringiz hamda insonlarga yuk bo\u02bblmaganlaringizdir\u201d <\/em>[2],<\/em> deganlar. Nabiy sollallohu alayhi vasallam bu muborak hadislari bilan musulmon kishini qanday umrguzaronlik qilishini belgilab berganlaridan keyin ham tarkidunyochilikka targ\u02bbib qilib, \u201cpirsiz yashashni dinsizlik\u201d deb da\u02bcvo qilayotganlar shariatning\u00a0 qaysi daliliga suyanmoqda?<\/span><\/p>\n

Darhaqiqat, islom dini navqiron, bag\u02bbrikeng dindir. Allohning dargohida shoh ham, gado ham, faqiru dunyodor ham, gunohsizu gunohkor ham, olimu johil ham, sog\u02bblomu bemor ham najot izlab, o\u02bbz ehtiyojini\u00a0 topish ilinjida ibodatga yuzlanadi. Islom esa ularning barchasining toqatidagi dindir. Payg\u02bbambarimiz sollallohu alayhi vasallam: \u201cDinni boshqalarga yengil qilib tushuntiringlar, og\u02bbirlashtirmanglar. Hamda dindagi yaxshilik bashoratlarini yetkazinglar, ularni nafratlantirib qo\u02bbymanglar\u201d <\/em>[1],<\/em> deb marhamat qilganlar va bu dinni barcha bilan barobar baham ko\u02bbrish lozimligini uqtiradilar.<\/span><\/p>\n

Ba\u02bczan ayrim masjidlarda jamoadagi tariqat da\u02bcvosidagi ayrim odamlarning o\u02bbz imomlari ustidan shikoyat qilishlarini eshitib hayron qolamiz yoki ayrim namozxon birodarlarning boshqalarga \u201cbosh kiyiming yo\u02bbq, bo\u02bbyningda galstuk bor ekan, sening ibodating unaqa ekan, masjidga kelma\u201d, \u201cmeni yonimda namoz o\u02bbqima\u201d, \u201csening ibodating ibodat emas\u201d, degan so\u02bbzlarni aytib, dil og\u02bbritganlarini yoxud tasavvuf da\u02bcvosidagi ayrim kimsalarning boshqalar qo\u02bblidan, hatto onasi, xotini qo\u02bblidan taom yemasligi-yu o\u02bbz tariqatida bo\u02bblmaganlarni\u00a0 \u201ckofir\u201d deb aytishlari kishining hayratini yanada oshiradi.<\/span><\/p>\n

O\u02bbzlarini tariqatga mansubligini da\u02bcvo qilayotgan ayrim kimsalar mutaassiblikning shu qadar chuqur nuqtasiga yetganki, hatto bosh kiyimsiz namoz o\u02bbqiydiganlarni, tariqatda bo\u02bblmaganlarni kofir deyish darajasiga borib yetgan [9].<\/span><\/p>\n

Dinda mutaassibona yo\u02bbl tutib, faqat musulmon birodarini ayblaydigan, o\u02bbziga ma\u02bcqul bo\u02bblmagan ishi sabab uni kofirga chiqaradigan bunday kimsalarning masjidga kelishidan, islom arkonlarini bajarish, ibodat qilishdan maqsadi nima? Jamoada bir-biriga nisbatan nafrat uyg\u02bbotishmi? Yoki o\u02bbzini din sohasida bilimdon, taqvodor qilib ko\u02bbrsatishmi? Yoki kimnidir ayblab, jamoada fisqu fasod qo\u02bbzg\u02bbashmi? Avvalo, ibodatdan maqsad Alloh taoloning roziligini topish, oxirat saodatiga erishish ekan, demak, bunday kimsalar, birinchi navbatda, o\u02bbz niyatlarini, maqsadlarini to\u02bbg\u02bbrilab olishi kerak.<\/span><\/p>\n

Inson ma\u02bcrifatli bo\u02bblishi, o\u02bbzini anglash, o\u02bbrganish uchun avvalo nafsini boshqara olishi, bor kuch-quvvatini ilohiy ishq yo\u02bblida sarflashi, butun vujudini idora etib, uni ruhiy kamolot uchun safarbar qilishi kerakligi ta\u02bckidlanadi. Yerdan yaxshi hosil olish uchun uni barcha begona o\u02bbtlardan tozalab, keyin urug\u02bb sepilgani kabi botinni poklab, so\u02bbng zikr urug\u02bbini sepish kerakligi tushuntiriladi. Shuningdek, inson ma\u02bcrifatli bo\u02bblishda nafsga qarshi sabr fazilatini o\u02bbziga singdirishi kerak. Bu jarayonda halol luqma va hushyorlikka alohida e\u02bctibor berib, qo\u02bbl mehnati bilan hayot kechirishni kundalik odatga aylantirish lozimligi uqtirilgan.<\/span><\/p>\n

Avvalo tariqatlarda murid-murshidlik muayyan tartib-qoidalar asosida yuzaga kelib, qat\u02bciy shariatga tayangan va tariqat odoblarini o\u02bbzida mujassam etgan hamda murshidning ko\u02bbrsatmalariga rioya etish sharti bilan tariqatga murshidlik qilish huquqi pir-murshidlar tomonidan berilgan. Tariqat murshidi shariat qonun-qoidalarini yaxshi bilishi va tariqat silsilasi sahih bo\u02bblgan ustozlar zanjiriga ulanishi asosiy shartlardan sanaladi. Tarixda tariqat masnadiga o\u02bbtirgan murshidlarga o\u02bbz ustozlari tomonidan tasdiqlangan ijozatnomalar berilgan. Ushbu hujjat murshid, qozi yoki zamona ulamolari muhri bilan tasdiqlangan.<\/span><\/p>\n

Tariqat, yuqorida ta\u02bckidlab o\u02bbtilgandek, ahdi qat\u02bciy, taqvosi mustahkam ulug\u02bblar yo\u02bbli. Yuqoridagi tanqidlar esa sof tariqatning asl sohiblariga emas, yosh yigit-qizlarni ilm-ma\u02bcrifatdan to\u02bbsib, farz va sunnat ibodatlardan tashqari yana bir qancha vazifalarni yuklab tashlaydigan, qo\u02bbshtirnoq ichidagi tariqatning soxta \u201cpirlari\u201dga tegishli. Sof tariqat va uning asl mohiyati hamda maqsadi alohida bir ulkan mavzu. Bu mavzuda so\u02bbzni muxtasar qilsak, chunki kishi imonning nimaligini ta\u02bcriflash uchun avvalo imonga kirmog\u02bbi lozim bo\u02bblganidek, tariqat haqida xolis so\u02bbz yuritish uchun tasavvufdan yetarli darajada boxabar bo\u02bblish lozim. Bu boradagi tavsiyalar, tariqat istaganlar shariat ilmini mukammal egallagan, ustozlik maqomidagi ulug\u02bblarga murojaat qilsalar maqsadga muvofiq bo\u02bbladi.<\/span><\/p>\n

\u00a0<\/strong>FOYDALANILGAN MANBA VA ADABIYOTLAR RO\u02bbYXATI<\/strong><\/span><\/div>\n
    \n
  1. \n
    Abu Abdulloh Muhammad ibn Ismoil Buxoriy. Sahihi Buxoriy. \u2013 T.: \u201cO\u02bbzbekiston milliy ensiklopediyasi\u201d Davlat ilmiy nashriyoti. 2008. 1-juz. \u2013 B. 23, 2-juz. \u2013 B 392.<\/span><\/div>\n<\/li>\n
  2. \n
    Ali ibn Hisomiddin al-Hindiy. \u201cKanzu-l-a\u02bcmol\u201d. \u2013 Bayrut: \u201cMuassasatur risola\u201d nashriyoti, 1989. 3-juz. \u2013 B. 428.<\/span><\/div>\n<\/li>\n
  3. \n
    Al-Kutubu as-sitta. Imom Buxoriy. Sahihul Buxoriy. \u2013 Riyoz: Dorus salom, 2000. \u2013B. 8. 69-hadis.<\/span><\/div>\n<\/li>\n
  4. \n
    G\u00f6rmez, \u201cA\u00e7\u0131l\u0131\u015f Konu\u015fmalar\u0131 I\u201d, Uluslararas\u0131 \u0130m\u00e2m-\u0131 Rabb\u00e2n\u00ee Sempozyumu Tebli\u011fleri, \u2013 Istanbul: H\u00fcd\u00e2y\u00ee Vakf\u0131, 2018. \u2013 S. 10.<\/span><\/div>\n<\/li>\n
  5. \n
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  6. \n
    Muhammad Olim shayx Azizon. Lamahot. \u2013 B. 245.<\/span><\/div>\n<\/li>\n
  7. \n
    Sirojiddinov Sh. So\u02bbfi Ollohyor ilohiyoti (I qism). \u2013 T.: Imom al-Buxoriy xalqaro jamg\u02bbarmasi nashriyoti, 2001. \u2013 B. 19.<\/span><\/div>\n<\/li>\n
  8. \n
    Shamsiddin Abu Bakr Muhammad ibn Abu Sahl Saraxsiy. Mabsut. \u2013 Bayrut: Dorul fikr, 2000. 4-jild. \u2013 B. 353.<\/span><\/div>\n<\/li>\n
  9. \n
    Ehson Ilho Zahir. Al-Barilaviyyatu \u2013 aqoid va tarix Lohur \u2013 Pokiston: \u201cIdoratu tarjimoni al-sunna\u201d, 2008. \u2013 B. 55, 69, 135.<\/span><\/div>\n<\/li>\n
  10. \n
    Qur\u02bconi karim ma\u02bcnolarining tarjimasi. Tarjima va tafsir muallifi Shayx Abdulaziz Mansur. \u2013 T.: Sharq, 2004. Baqara surasi.143-oyat.<\/span><\/div>\n<\/li>\n
  11. \n
    Husayn ibn Mas\u02bcud al-Bag\u02bbaviy. Sharhus sunnat. \u2013 Bayrut: Maktabatul islomiya, 1983. 2-jild. \u2013 B. 371.<\/span><\/div>\n<\/li>\n
  12. \n
    Yuldashxodjayev X. Tariqatchilikning zamonaviy ko\u02bbrinishlari. \u2013 Toshkent: TIU, 2010. \u2013 B. 17.<\/span><\/div>\n<\/li>\n<\/ol>\n
    MEXROJIDDIN AMONOV,<\/strong><\/span><\/div>\n
    Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\u00a0 katta ilmiy xodimi, <\/em><\/span><\/div>\n
    tarix fanlari bo\u02bbyicha falsafa doktori (PhD)<\/span> <\/em><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Zarafshon vohasi tarixida tariqatdan saboq berishni da\u02bcvo qiluvchilar, soxta tariqatchilar ham uchraydi. Soxta tariqatchilar deganda, tasavvufning faqat tashqi jihatlariga, marosim va turli zikr majlislariga asosiy e\u02bctiborni qaratib, uning falsafiy-irfoniy xususiyatlaridan bexabar faoliyat yuritayotgan, muayyan bir kishini pir sanab, uning etagidan tutuvchi, jamiyatning boshqa a\u02bczolaridan chetlashib, pir xizmatini hayotdagi eng asosiy maqsad, deb biluvchi johil kishilar …<\/p>\n","protected":false},"author":1,"featured_media":44487,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2449,639],"tags":[],"yoast_head":"\nSOXTA \u201cTARIQAT\u201dLARNING NOO\u02bbRIN IDDAOLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"SOXTA \u201cTARIQAT\u201dLARNING NOO\u02bbRIN IDDAOLARI\" \/>\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=44486&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SOXTA \u201cTARIQAT\u201dLARNING NOO\u02bbRIN IDDAOLARI - 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