{"id":45171,"date":"2025-09-15T10:59:57","date_gmt":"2025-09-15T05:59:57","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=45171"},"modified":"2025-09-15T10:59:57","modified_gmt":"2025-09-15T05:59:57","slug":"mavlono-jomiy-tasavvufiy-irfoniy-qarashlari-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=45171&lang=oz","title":{"rendered":"MAVLONO JOMIY TASAVVUFIY-IRFONIY QARASHLARI TAHLILI"},"content":{"rendered":"

Falsafiy-irfoniy qarashlarning muhim aspekti bo\u02bblib xizmat qiluvchi, tasavvuf-so\u02bbfiylikning o\u02bbziga xosligiga, ma\u02bclum ma\u02bcnoda, shaxsning yuksak axloq egasi bo\u02bblishiga va komillikka xos sifatlar bilan bezanishiga undovchi \u201cdastur\u201d sifatida qaraladi. \u201cSo\u02bbfizm O\u02bbrta asrlar jamoasida maxsus ijtimoiy-mafkuraviy va ontologik xususiyatga ega o\u02bbzigagina xos nazariy tizim bo\u02bblgani uchun, keyingi o\u02bbn yilliklarda sharqshunos, islomshunos, faylasuf, adabiyotshunos va tarixchilarning diqqat markaziga ko\u02bbchdi\u201d [8:7].<\/span><\/p>\n

Ma\u02bclumki, Abdurahmon Jomiy falsafiy-irfoniy qarashlarga xos naqshbandiya-tasvvufga oid asalari orqali ko\u02bbplab ma\u02bclumot bergan. \u201cMavlono Jomiyning yana bir qator tasavvufiy-irfoniy asarlari ham borki, ularni o\u02bbrganmasdan turib, naqshbandiya tariqatining falsafiy-irfoniy va ilmiy-nazariy asoslari va umuman, tasavvuf falsafasining 700 yillik (2008 yilgi ma\u02bclumot) tajribalarini o\u02bbrganish va bu haqda mukammal tasavvurga ega bo\u02bblish mushkul\u201d [1:293-296].<\/span><\/p>\n

Bundan ko\u02bbrinib turibdiki, tasavvuf va so\u02bbfiylik ta\u02bclimotlariga oid mavzu doirasidagi izlanishlarni amalga oshirishda mamlakatimiz va xorij olimlari tadqiqotlardan keng foydalanilgan bo\u02bblib, ular orasidagi mushtaraklik saqlanib qolgan. Biz Abdurahmon Jomiy ilmiy merosida talqin etilgan naqshbandiya-tasavvufga oid ma\u02bclumotlarning agiografik[1]<\/sup><\/a> jihatlarini ham hisobga olishimiz lozim.<\/span><\/p>\n

Markaziy Osiyoda tasavvuf ta\u02bclimotining shakllanishi va rivoji Abu Abdurahmon Sullamiy, Abdulloh Ansoriy Xaraviy, Xujviriy Jullabiy, Kalabodiy nomlari bilan bog\u02bbliq. Ilk o\u02bbrta asrlardagi buyuk mutafakkirlardan biri Imom Termiziy o\u02bbzining yetuk donishmandligi, ilm-fanning turli sohalarida mashhur bo\u02bblgani uchun zamondoshlari uni al-Hakim deb ardoqlagan. Tasavvuf tarixida esa Hakimiya tariqati asoschisi sifatida mashhur bo\u02bblgan. Ba\u02bczi mutaxassislar bu tariqatning mukammalligini e\u02bctirof etib, uni hatto mazhab deb ham ta\u02bcriflagan [9:135].<\/span><\/p>\n

Ilm yo\u02bblida ba\u02bczi mazhab \u2013 yo\u02bbnalishning shakllanishi qandaydir g\u02bbaraz maqsadda emas, balki ilmning yuksalishiga asos bo\u02bblib xizmat qilishi ham mumkin. Mazhab darajasida e\u02bctirof etilgan sohalarning aniqlik darajasi isbotlansa, ma\u02bclum ma\u02bcnoda yuksalish (hanafiy, molikiy, hanbaliy, shofeiy kabi) ro\u02bby beradi. Mabodo bu yo\u02bbnalishga shubha bilan qaralsa, demak bu yangi ilmlar shakllanishiga turtki beradi. Irfon ilmi Sharq mintaqasi musulmon xalqlarining ma\u02bcnaviy hayotida muhim pozitsiyani egallab kelmoqda.<\/span><\/p>\n

Ko\u02bbplab falsafiy-irfoniy qarashlarni o\u02bbrganish uchun alohida yo\u02bbl \u2013 usulning tanlanishi bu ma\u02bclum ma\u02bcnoda tahlil qilinadigan davrning o\u02bbrni va ahamiyati bilan bog\u02bbliqdir. Shuning uchun, odatda ma\u02bclum bir tadqiqotining tasniflanishi o\u02bbsha davrning ijtimoiy muhiti bilan davrlashtiriladi. Mavlono Jomiy ilmiy merosida tasavvufga oid (so\u02bbfiylik) ma\u02bclumotlar keng yoritilgan. Unda e\u02bctiqodiy (avliyolar to\u02bbg\u02bbrisidagi ma\u02bclumotlar) manbalar asosida islom aqidasiga ko\u02bbra mo\u02bbjiza va karomat haqligi tadqiq qilinadi. Shuning uchun, ba\u02bczi mutafakkirlar ilmiy merosida bu jarayon an\u02bcanaviy \u2013 tazkiranavislik tarzida tatbiq etiladi. Unga ko\u02bbra, ko\u02bbplab \u201chodisa\u201dlar metafizik \u2013 g\u02bbaybiy xarakterga asoslangan holda qiyoslanadi. Mo\u02bb\u02bcjiza Payg\u02bbambarlar tomonidan Allohning qudrati bilan amalga oshiriladigan va inson aqli yetmaydigan hodisalar bo\u02bblsa, avliyolarning bu kabi ishlari karomat deyiladi. Bular umumiy xavoriqi odat \u2013 g\u02bbayriodatiy, g\u02bbayritabiiy ishlar, deb ataladi. Masalan, duolar ijobati, g\u02bbayb sirlaridan ogoh bo\u02bblish, inson ko\u02bbnglidagi o\u02bbyni anglash, suv va taomsiz ro\u02bbza tutish, bir lahzada dunyoning u chetidan bu chetiga borib qolish kabi oddiy inson aqli uchun g\u02bbayritabiiy bo\u02bblgan holatlar avliyolarga xos bo\u02bblib, ularni ko\u02bbp oshkor qilmaslik valiyning yuksak maqomini bildiradi.<\/span><\/p>\n

Shundan so\u02bbng bevosita valiylarning nomlari va tarjimai holi bilan bog\u02bbliq ma\u02bclumotlar keltiriladi. Nomi zikr etilgan ilk valiy zot \u2013 avliyolar sultoni deb ulug\u02bblangan Uvays Qaraniydir. Uvays Qaraniyning Payg\u02bbambarimiz sollallohu alayhi vasallamga g\u02bboyibona oshiq bo\u02bblgani, uning kuchli va mustahkam muhabbati barcha islom ummati uchun ibrat hisoblanadi.<\/span><\/p>\n

Asarda avliyolarga doir ma\u02bclumotlar turli hajmda bo\u02bblib, ba\u02bczilari haqida bir jumla bilan kifoyalanilsa, ba\u02bczi shayxlar ta\u02bcrifiga keng o\u02bbrin ajratiladi. Avliyolarning tarjimai holidagi ma\u02bclumotlar muayyan mezonlarga ega emas: ayrim shayxlarning yashagan yillari, joyi, kasb-kori va hokazolar bilan bog\u02bbliq ma\u02bclumotlar batafsilroq keltirilsa, ba\u02bczilarining faqat karomat yoki o\u02bbgitlaridan parcha beriladi.<\/span><\/p>\n

Tazkirada asosiy e\u02bctibor valiy zotning amaliga qaratilgan. Har bir avliyo shariat hukmlarini so\u02bbzsiz va itoat bilan ado etib, Haq vasli talabida mol-dunyo tashvishidan, o\u02bbz borlig\u02bbidan mutlaqo voz kechadi. Bu dunyoga zarracha muhabbat qo\u02bbyish Haq ishqiga soya soladi, deb e\u02bctiqod qilinadi. Har bir avliyo haqidagi ma\u02bclumotlar tarkibida arab tilidagi baytlar, hikmatli fikrlar berib boriladi.<\/span><\/p>\n

\u201cNasoyimul muhabbat\u201d tarkibida tilga olingan avliyolar orasida islomdagi to\u02bbrt mazhab boshliqlari \u2013 Imom A\u02bczam, Imom Molik, Imom Shofeiy, Imom Ahmad ibn Hanbaldan tortib Muhammad G\u02bbazzoliy, Bahouddin Valad, uning o\u02bbg\u02bbli Jaloliddin Rumiy, Rumiyning o\u02bbg\u02bbli Sulton Valad kabi buyuk zotlar haqidagi turli qiziqarli, ibratli hikoyalarga duch kelamiz. Ushbu avliyolar haqidagi ma\u02bclumotlar ilmiy asosga ega bo\u02bblib, tasavvuf tarixini o\u02bbrganishda alohida ahamiyat kasb etadi (Masalan, Jaloliddin Rumiyga bolaligida Fariddin Attor o\u02bbzining \u201cAsrornoma\u201d asarini hadya qilishi yoki Shamsiddin Tabriziy va Rumiy uchrashuvi bilan bog\u02bbliq ma\u02bclumotlar).<\/span><\/p>\n

Umuman olganda, Hazrat Alisher Navoiyning avliyolar tarjimai holiga bag\u02bbishlangan mazkur \u201cNasoyimul muhabbat min shamoyimul futuvvat\u201d asari shoirning yetuk mutasavvif olim sifatidagi faoliyatini ko\u02bbrsatuvchi muhim manbadir [5:29-32].<\/span><\/p>\n

Alisher Navoiyning mazkur diniy yo\u02bbnalishdagi asarlarini o\u02bbrganish orqali biz uning dinga munosabati va e\u02bctiqodi bilan bog\u02bbliq muayyan ma\u02bclumotlar olish bilan birga, islom ilmlarining yetuk bilimdoni ekani to\u02bbg\u02bbrisida tasavvur hosil qilamiz. Bu ulug\u02bb shoirning o\u02bbz davri ijtimoiy hayotida tutgan o\u02bbrni nechog\u02bblik muhim bo\u02bblganini belgilab beruvchi o\u02bbziga xos omil ekani bilan ahamiyatlidir. Jomiy asariga tanqidiy [ijodiy] qaragan Navoiy \u201cburung\u02bbi zamondag\u02bbi mashoyihdin barchasining zikrin qilmaydurlar va o\u02bbz muosirlarining ko\u02bbpini ham, o\u02bbzlarin ham bitmaydurlar\u201d der ekan, asarda Jomiy, Lutfiy, Ashraf Muflisiy, Shayx San\u02bcon, Nosir Xisrav, Nasimiy va shular qatori Ahmad Yassaviy, Sulaymon Boqirg\u02bboniy kabi \u201cturk mashoyixlari\u201d haqida ma\u02bclumot beradi. Asarda Navoiy o\u02bbzi ilova qilgan shaxslarning faqatgina so\u02bbfiyona qarashlarinigina yoritmasdan, adabiyot va jamiyatdagi o\u02bbrnini belgilashga ham katta e\u02bctibor bergan. \u201cNasoyimul muhabbat\u201d Navoiyning didaktik qarashlari, tarjimonlik va tadqiqotchilik faoliyati hamda estetik qarashlarini o\u02bbrganish uchun muhimdir. \u201cNasoyimul muhabbat\u201dning ba\u02bczi nusxalari Toshkent Davlat Sharqshunoslik instituti Sharq qo\u02bblyozmalari markazining fondida (inv. \u2116 3415, 857, 3420, 8514, 1825) saqlanmoqda.<\/span><\/p>\n

Falsafiy-irfoniy qarash orqali mutasavvuflar orasidan fors, arab, turk va bir qancha tillarda ko\u02bbplab falsafiy, badiiy, metafizik \u2013 ilohiyotga oid asarlar yozgan alloma, shoir va yozuvchilar, donishmand \u2013 mutafakkirlar yetishib chiqqanini ko\u02bbramiz. Falsafiy-irfoniy qarashlarning substansional ahamiyati o\u02bblaroq, tasavvuf Yaqin va O\u02bbrta Sharq mintaqa xalqlari madaniyatida eng ko\u02bbp shakllangan va tarqalgan harakat \u2013 oqimlardan biri sanaladi. Islom olami xalqlarining falsafiy-irfoniy fikrini o\u02bbrganishda so\u02bbfiylik \u2013 tasavvuf to\u02bbg\u02bbrisidagi ilm dolzarb ahamiyatga molikdir. Diniy-falsafiy yo\u02bbnalish sifatida Irfon ilmini o\u02bbrganish Sharq mintaqasi musulmon xalqlari dunyoqarashining shakllanishi va rivojlanishi omilini yanada teranroq yoritish imkonini beradi. Irfon \u2013 bu aslida (falsafiy tahlilda) gnoseologiya demakdir.<\/span><\/p>\n

Abdurahmon Jomiyni avvalo biz shoir sifati, so\u02bbngra esa hikmat ilmining \u201cpiri\u201d deb ko\u02bbrishimiz kerak. Sababi J.Xolmo\u02bbminovning \u201cJomiydek hanafiylik mazhabi aqoidida mustahkam turib, tasavvuf ta\u02bclimotini har xil aqidaparast guruhlardan himoya qilgan Naqshbandiy orif merosini tadqiq etish Islom falsafasining XV asrgacha bo\u02bblgan tadrijiy taraqqiyot bosqichlarini chuqurroq o\u02bbrganishimizda katta yordam beradi\u201d degan fikri bunga bir misoldir.<\/span><\/p>\n

Mavlono Jomiy ma\u02bcnaviy-ilmiy merosining ilk tadqiqotchi va munaqqidi sifatida Navoiy va Loriy (Abdulg\u02bbafur Loriy)dan boshlab bugungi jomiyshunos tadqiqotchilargacha bo\u02bblgan olimlar ushbu masalaga ko\u02bbpincha ro\u02bbyxatlash va tavsiflash yo\u02bbli bilan kirib brogan. Ular aniq bir dastur \u2013 tizimga jamlashni unchalik muhim hisoblamay qo\u02bbygan.<\/span><\/p>\n

Mavlono Jomiyning \u201cShavohidun nubuvvat\u201d nomli asarida aks ettirilgan mavzuni oladigan bo\u02bblsak: \u201cVa az on jumla on ast, ki chun Rasul, sallallohu alayhi va sallam, ba hijrat az Makka ba so\u02bbi Madina ma\u02bcmur shud va on soli chahordahum bud az be\u02bcsat. On shab, ki az Makka berun omad, kuffori Quraysh qasdi on doshand, ki chun dar xob shavad, ba xonai vay daroyand va vayro bikushand\u201d.<\/span><\/p>\n

Tarjima: Va ushbu jumlada shunday so\u02bbz (gap) borki, Payg\u02bbambar (Muhammad) sollallohu alayhi vasallamning Makkadan Madinaga hijrat qilgan vaqt (yil \u2013 L.Axatov) o\u02bbn to\u02bbrtinchi sana (yil) kechasida Payg\u02bbambar (Muhammad) sollallohu alayhi vasallam uylari (eshiklari) atrofida Quraysh kofirlari u kishini (Payg\u02bbambar Muhammad sollallohu alayhi vasallamni) o\u02bbldirish uchun shaylangan edi.<\/span><\/p>\n

Chun vaqti xuftan shud, hamai qavm omadand va bar dari xonai vay, sollallohu alayhi vasallam, muntazir\u00a0 mebudand, to dar xob shavad. On shab avvali surai Yo Sin (\u064a\u0633\u0646) nozil shud.<\/span><\/p>\n

Tarjima: Shu kechada xufton mahalda, qavm (Quraysh kofirlari) eshik oldiga keldilar va uyquga uxlashlarini kutib turardi. Shu kechada Yosin (\u064a\u0633\u0646) surasi(ning) ilk (avval) qismi nozil bo\u02bbldi.<\/span><\/p>\n

Rasul, sollallohu alayhi vasallam, mushte xok girift va berun omad va oyati xondan…<\/span><\/p>\n

\u0648\u062c\u0639\u0644\u0646\u0627 \u0645\u0646 \u0628\u0627\u064a\u0646 \u0627\u064a\u062f\u064a\u0647\u0645 \u0633\u062f\u062f\u0646 \u0648 \u0645\u0646 \u062e\u0644\u0641\u0647\u0645 \u0633\u062f\u062f<\/strong><\/span>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 [3:1-4]<\/span><\/p>\n

Ya\u02bcni: Dar peshi ro\u02bbi onon va pushti sari onon pardaye qaror dodem va (Yosin surasining oyati) tarjima \u2013 Ularning (ko\u02bbz) oldilariga va orqa (boshlari) tomon(i)da parda (bilan) tusdek (Yosin surasining oyati) ma\u02bcnosida…<\/span><\/p>\n

Tarjima: Shunda, Payg\u02bbambar Muhammad sollallohu alayhi vasallam bir hovuch xok-tuproq (chang) olib (Qur\u02bcondagi sura (\u064a\u0633\u0646 dan)\u00a0\u00a0 ushbu oyatni o\u02bbqidilar…\u00a0<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0648\u062c\u0639\u0644\u0646\u0627 \u0645\u0646 \u0628\u0627\u064a\u0646 \u0627\u064a\u062f\u064a\u0647\u0645 \u0633\u062f\u062f\u0646 \u0648 \u0645\u0646 \u062e\u0644\u0641\u0647\u0645 \u0633\u062f\u062f <\/span><\/strong><\/span><\/p>\n

[10:27- B]<\/span><\/p>\n

…Muhammadro nadided va on chi bo shumo kard niz. Hama barxostand va xok az saru ro\u02bby meafshondand.<\/span><\/p>\n

Tarjima: Muhammad sollallohu alayhi vasallamni ko\u02bbrmadilar. Hammasi turib, ust-boshini (turpoq-changdan) tozaladi.<\/span><\/p>\n

Jomiy o\u02bbz asarlarida keltirgan ma\u02bclumotlarni (falsafiy-irfoniy qarashlarni) Islomdagi (Qur\u02bcondagi) aniq dalillarga tayanib, komparativistik tadqiq qilgan.\u00a0\u00a0\u00a0\u00a0\u00a0<\/span><\/p>\n

Keyingisi, Va az on jumla on ast, ki chun on shab Rasul, sollallohu alayhi vasallam, bo Abo\u02bbbakri Siddiq, roziyallohu anhu, ba dari g\u02bbore, ki dar jabali Savr bud, rasidand. (Bunda: Jabali Savr \u2013 ko\u02bbhe dar janubi Masjidul haram, ki dar fosilai taqriban 6 km az on qaror\u00a0 dorad. In ko\u02bbh doroi g\u02bbori ma\u02bcrufest bo hamin nom, ki Rasululloh, (s.a.v) dar hangomi hijrat, tibqi rojehtarin aqvol se shab az 13 to 15 sentabri soli 622 m. bo Abo\u02bbbakr (r.z) on jo pinhon mondand. Tarjima: Savr \u2013 Makkadagi Masjid al-haramning janubiy tomonidan taxminan 6 (olti) klometrda joylashgan. Ushbu tog\u02bb (g\u02bbor)da hijrat vaqtida Payg\u02bbambar (Muhammad) sollallohu alayhi vasallamning Abubakr Siddiq bilan uch kecha, ya\u02bcni 622 yil 13 dan 15 sentyabrgacha bo\u02bblganlari) e\u02bctirof etiladi [2:293-296]. Tarjima: Va ushbu jumlada shunday so\u02bbz (gap) borki, ushbu kecha Payg\u02bbambar Muhammad sollallohu alayhi vasallam Abubakr Siddiq bilan Savr g\u02bboriga yetib keldilar. Abo\u02bbbakr guft: Yo Rasululloh, man peshtar daroyam, to turo gazande narasad. Tarjima: Abubakr (Siddiq) aytdi(lar): Yo Rasululloh (sollallohu alayhi vasallam) oldin man kiray, sizga gazanda (zarar beruvchi)dan ziyon yetmasligi uchun…<\/span><\/p>\n

Ushbu maqolada Abdurahmon Jomiyning tasavvufiy-irfoniy qarashlari so\u02bbfiylar hayoti va tasavvufiy qarashlari yordamida tadqiq qilindi. Bu borada Mavlono Jomiy \u201cVahdatul vujud\u201d nazariyasi asosida ham ijod qilgan degan fikr quyidagicha izohlangan:<\/span><\/p>\n

Hasrati ki haqiqati Haq omad, al-haq,<\/span><\/p>\n

Ne onki buvad ba Haq muzofu mulhaq.<\/span><\/p>\n

Qavme ba ta\u02bcayyunash muqayyad dorand,<\/span><\/p>\n

Qavmi digar az qaydi ta\u02bcayyun mutlaq [12:100].<\/span><\/p>\n

Mazmuni: Borliq Haqqa qo\u02bbshilgan narsa emas, balki uning haqiqatidir.<\/span><\/p>\n

Ba\u02bczilar uni \u201cta\u02bcayyun\u201dga bog\u02bbliq deb biladi, ba\u02bczilar esa \u201cta\u02bcayyun\u201dga hech qanday daxli yo\u02bbq, deb tushunadi.<\/span><\/p>\n

Bunday \u201cqarash\u201dlarni boshqa mutafakkirlarda ham uchratish mumkin. Bu borada Amir Xusrav Dehlaviyning \u201cHikmatlar\u201didan ham bilib olishimiz mumkin:<\/span><\/p>\n

\u062c\u0627\u0646 \u062c\u0647\u0627\u0646 \u0647\u0645\u0647 \u0639\u0627\u0644\u0645 \u062a\u0648 \u0639\u0626<\/span><\/strong><\/p>\n

\u0648\u0627\u0646\u06a9\u0647 \u0646\u06af\u0646\u062c\u062f \u0628\u062c\u0647\u0627\u0646 \u0647\u0645 \u062a\u0648\u0639\u0626<\/span><\/strong> [1:4].<\/span><\/p>\n

Ma\u02bcnosi:<\/span><\/p>\n

Olamning hama jabhasida Jon(i) Sen O\u02bbzing,<\/span><\/p>\n

Garchi olamga sig\u02bbmas (bo\u02bblsa-da) Jon(i) Sen O\u02bbzing.<\/span><\/p>\n

Bundan ko\u02bbrinib turibdiki, ushbu hikmatli so\u02bbzlar \u201cVahdatul vujud\u201d nazariyasiga xosdek tuyulsa-da, unda butun borliq Alloh tomonidan ixtiyor etilgan (vujudga keltirilgan)ligiga ishora bordir [12:1-4]. Xusrav Dehlaviyning ham talqinidagi Olam \u2013 Borliqning birinchi sababi (Joni) bu Alloh hisoblanishiga ishora qilinmoqda. Bunda borliq Alloh tomonidan yaratilganiga ishora demak. Bu Jon olam \u2013 borliqqa sig\u02bbmas deb talqin qilinmoqda. Allohning Zoti yakka-yu yagonadir. Shuning uchun bu Jon (Alloh) buyuklik kashf etgani sabab, olamga sig\u02bbmas (Muso a.s. talqinidagi Allohning jamolini ixtiyor etishi misolida ham bor…) yagonalik kasb etgay (matn tarjimasi muallif L.Axatovga tegishli).<\/span><\/p>\n

Matnni Shoislom Shomuhamedov quyidagicha tarjima qilgan:<\/span><\/p>\n

Joni jahoni olam, odam, o\u02bbzing,<\/span><\/p>\n

Olama sig\u02bbmag\u02bbuchi jon ham o\u02bbzing [11:5].<\/span><\/p>\n

Bu baytdan ham ko\u02bbrinib turibtiki, Joni jahoni olam \u2013 Borliq (jahon)ning Joni (vujudi), odam \u2013 insonlar jismida va jonida (mubaddal) ham, O\u02bbzing (Alloh) borsan, Olama sig\u02bbmag\u02bbuchi Borliqqa \u2013 olamga sig\u02bbmas (undan ustun) Jon (Vujud) ham O\u02bbzing, deb sharhlangan.<\/span><\/p>\n

Aslida: Alloh insonni yaratganda unga ruh (Jon) pufladi deb aytiladi… odam-insonlar ruhi (Joni)dan maqsad \u2013 Allohning Odamni yaratganda O\u02bbz ruhidan Jon kirgizganiga ishora demak… Insonlar jismida deb bilmaslik kerak!<\/span><\/p>\n

Hikmat shuki, falsafiy-irfoniy qarashlar mohiyati \u2013 bu tafakkur taraqqiyotining ilmiy-gnoseologik tahlilining yadrosi bo\u02bblmog\u02bbi lozim.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
\n
    \n
  1. Akhatov Lutfillo. Tolerance and Islamic mysticism in the works of Jami. Novateur publications JournalNX. A Multidisciplinary Peer ISS NR eNvoie: wed Journal. Volume 6, Issue 5 2, 5M8a1y \u2013 24203200.<\/span><\/li>\n
  2. Akhatov Lutfillo. Tolerance and Islamic mysticism in the works of Jami. Novateur publications JournalNX. A Multidisciplinary Peer ISS NR eNvoie: wed Journal VOLUME 6, ISSUE 5 2, 5M8a1y \u2013 24203200.<\/span><\/li>\n
  3. Akhatov Lutfillo, Madalimov Timur and Xaytmetov Raimberdi. The spiritual connection of sufism and tolerance in the works of Jami. International journal of multidisciplinary research and publications (IJMRAP), Volume 2, Issue 11, 2020.<\/span><\/li>\n
  4. The problem of tolerance in oriental philosophy. Multidisciplinary peer reviewed journal 6.7 (2020): 130-133. Web.<\/span><\/li>\n
  5. Akhatov Lutfullo. A symbol of tolerance and friendship in Jamiy\u02bcs work \u201cBahoriston\u201d. \u201cInternational journal of current science research and review. 3: 29-32. Web. Apr. 2020.<\/span><\/li>\n
  6. Akhatov L. The problem of human psychological crises in the views of Emil Durkheim. \u041d\u0430\u0443\u043a\u0430 \u043e\u0431\u0440\u0430\u0437\u043e\u0432\u0430\u043d\u0438\u0435 \u0438 \u043a\u0443\u043b\u044c\u0442\u0443\u0440\u0430, 50(6).<\/span><\/li>\n
  7. Akhatov L. A symbol of tolerance and friendship in Jamiy\u02bcs work \u201cBahoriston\u201d. International journal of current science research and review, 1(1), 29-32.<\/span><\/li>\n
  8. \u041f\u045e\u043b\u0430\u0442\u043e\u0432 \u04b2., \u041c\u0430\u043c\u0430\u0442\u043e\u0432 \u041c. \u0422\u0430\u0441\u0430\u0432\u0432\u0443\u0444 \u0442\u0430\u0440\u0438\u0445\u0438\u0434\u0430\u043d \u043b\u0430\u0432\u04b3\u0430\u043b\u0430\u0440. \u2013 \u0422.: \u040e\u0437\u0431\u0435\u043a\u0438\u0441\u0442\u043e\u043d \u041c\u0438\u043b\u043b\u0438\u0439 \u043a\u0443\u0442\u0443\u0431\u0445\u043e\u043d\u0430\u0441\u0438 \u043d\u0430\u0448\u0440\u0438\u0451\u0442\u0438.<\/span><\/li>\n
  9. \u0428\u0430\u0439\u0445 \u041c\u0443\u04b3\u0430\u043c\u043c\u0430\u0434 \u0421\u043e\u0434\u0438\u049b \u041c\u0443\u04b3\u0430\u043c\u043c\u0430\u0434 \u042e\u0441\u0443\u0444. \u0422\u0430\u0441\u0430\u0432\u0432\u0443\u0444 \u04b3\u0430\u049b\u0438\u0434\u0430 \u0442\u0430\u0441\u0430\u0432\u0432\u0443\u0440. \u2013 \u0422.: \u0428\u0430\u0440\u049b, 2012.<\/span><\/li>\n
  10. \u0416\u043e\u043c\u0438\u0439. \u041d\u0430\u0444\u0430\u04b3\u043e\u0442 \u0443\u043b \u0443\u043d\u0441 \u043c\u0438\u043d \u04b3\u0430\u0437\u0430\u0440\u043e\u0442 \u0430\u043b \u049b\u0443\u0434\u0441. \u2013 \u0422.: 1913.<\/span><\/li>\n
  11. 4- \u0627\u0632 \u062d\u06a9\u0645\u062a \u0647\u0627\u06cc \u0627\u0645\u06cc\u0631 \u062e\u0633\u0631\u0648 \u062f\u0647\u0644\u0648\u06cc\u00a0 \u062a\u0631\u062a\u06cc\u0628 \u062f\u0647\u0646\u062f\u0647\u0646\u062f\u0647 \u0648 \u0645\u062a\u0631\u062c\u06cc\u0645 \u0634\u0627\u0647 \u0627\u0633\u0644\u0627\u0645 \u0634\u0627\u0647 \u0645\u062d\u0645\u062f\u0627\u0641\u00a0 \u062a\u0627\u0634\u06a9\u0646\u062f \u0627\u062f\u0627\u0631\u0647 \u0646\u0634\u0631\u06cc\u0627\u062a \u06cc\u0627\u0634 \u06af\u0648\u0627\u0631\u062f\u06cc\u0627 \u2013 1973 \u0633\u0647\u06cc\u0641\u0647<\/span><\/li>\n
  12. \u0425\u043e\u043b\u043c\u045e\u043c\u0438\u043d\u043e\u0432 \u0416. \u0416\u043e\u043c\u0438\u0439 \u0432\u0430 \u0432\u0430\u04b3\u0434\u0430\u0442 \u0443\u043b-\u0432\u0443\u0436\u0443\u0434 \u0442\u0430\u044a\u043b\u0438\u043c\u043e\u0442\u0438. \u2013 \u0422.: \u040e\u0437\u0431\u0435\u043a\u0438\u0441\u0442\u043e\u043d \u043c\u0438\u043b\u043b\u0438\u0439 \u044d\u043d\u0446\u0438\u043a\u043b\u043e\u043f\u0435\u0434\u0438\u044f\u0441\u0438, 2008. \u2013 \u0411. 100; \u040e\u0437\u0431\u0435\u043a\u0438\u0441\u0442\u043e\u043d \u0420\u0435\u0441\u043f\u0443\u0431\u043b\u0438\u043a\u0430\u0441\u0438 \u0424\u0430\u043d\u043b\u0430\u0440 \u0430\u043a\u0430\u0434\u0435\u043c\u0438\u044f\u0441\u0438 \u0428\u0430\u0440\u049b\u0448\u0443\u043d\u043e\u0441\u043b\u0438\u043a \u0438\u043d\u0441\u0442\u0438\u0442\u0443\u0442\u0438 \u049a\u045e\u043b\u0451\u0437\u043c\u0430\u043b\u0430\u0440 \u0445\u0430\u0437\u0438\u043d\u0430\u0441\u0438, PN 1331 \u0440\u0430\u049b\u0430\u043c\u043b\u0438 \u049b\u045e\u043b\u0451\u0437\u043c\u0430. \u2013 B.598.<\/span><\/li>\n<\/ol>\n<\/div>\n
    [1]<\/a> Agiografiya \u2013 grek: \u201chagis\u201d muqaddas va \u201cgraphe\u201d yozmoq, yozaman, degan ma\u02bcnolarni ifodalaydi. Bu termin (ibora) teologik asarlardan ma\u02bclum shaxs, zotni ulug\u02bblash hamda boshqalarga o\u02bbxshamagan ma\u02bcnaviy qiyofasini yoritish uchun ishlatiladi.<\/span><\/div>\n
    Lutfillo AXATOV,<\/span><\/strong><\/div>\n
    Chirchiq davlat pedagogika universiteti dotsenti, falsafa fanlari bo\u02bbyicha falsafa doktori (PhD)<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Falsafiy-irfoniy qarashlarning muhim aspekti bo\u02bblib xizmat qiluvchi, tasavvuf-so\u02bbfiylikning o\u02bbziga xosligiga, ma\u02bclum ma\u02bcnoda, shaxsning yuksak axloq egasi bo\u02bblishiga va komillikka xos sifatlar bilan bezanishiga undovchi \u201cdastur\u201d sifatida qaraladi. \u201cSo\u02bbfizm O\u02bbrta asrlar jamoasida maxsus ijtimoiy-mafkuraviy va ontologik xususiyatga ega o\u02bbzigagina xos nazariy tizim bo\u02bblgani uchun, keyingi o\u02bbn yilliklarda sharqshunos, islomshunos, faylasuf, adabiyotshunos va tarixchilarning diqqat markaziga ko\u02bbchdi\u201d …<\/p>\n","protected":false},"author":1,"featured_media":45172,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMAVLONO JOMIY TASAVVUFIY-IRFONIY QARASHLARI TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MAVLONO JOMIY TASAVVUFIY-IRFONIY QARASHLARI TAHLILI\" \/>\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=45171&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MAVLONO JOMIY TASAVVUFIY-IRFONIY QARASHLARI TAHLILI - 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