{"id":48323,"date":"2026-02-13T10:37:06","date_gmt":"2026-02-13T05:37:06","guid":{"rendered":"https:\/\/bukhari.uz\/?p=48323"},"modified":"2026-02-12T15:39:15","modified_gmt":"2026-02-12T10:39:15","slug":"yassaviya-tariqati-azizon-va-iqoniya","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=48323&lang=oz","title":{"rendered":"YASSAVIYA TARIQATI: AZIZON VA IQONIYA"},"content":{"rendered":"

Movarounnahr tasavvuf ta\u02bclimotida yassaviya tariqati muhim o\u02bbrin tutadi. U dastlab Turkistonda shakllangan bo\u02bblsa, keyinchalik Toshkent, Farg\u02bbona, Samarqand, Buxoro, Xorazm, Nasaf, Hirot kabi shaharlarga tarqaldi.<\/span><\/p>\n

Yassaviya tariqatining taraqqiy etishida Samarqandda faoliyat olib borgan tasavvuf allomalari alohida o\u02bbrin tutgan. Manbalarda qayd etilishicha, Samarqand shahri, Kumushkent, Sheroz (Jomboy) tumanidagi G\u02bbazira va Aliobod (Payariq) hududlarida tariqat maktablari vujudga kelgan. Ijtimoiy-siyosiy, ma\u02bcnaviy va madaniy hayotda, hatto bunyodkorlik ishlarida tariqat vakillarining o\u02bbrni tarixiy manbalarda aks etgan.<\/span><\/p>\n

Yassaviya tariqati silsilasi Xoja Ahmad Yassaviydan, Hakim Otaga, so\u02bbng Zangi Otaga, so\u02bbng Sadr Otaga, so\u02bbng Yamin (Elamin) boboga, so\u02bbng Shayx Aliga, so\u02bbng Shayx Mavdudga yetib kelgan. Mavdud shayxdan keyin yassaviya-azizon va yassaviya-iqoniya tarmoqlari shakllangan.<\/span><\/p>\n

Yassaviylikning azizon tarmog\u02bbi.<\/em><\/span><\/p>\n

Yassaviya tariqatining azizon tarmog\u02bbi shakllanishi Mavdud shayxning shogirdi Xodim shayx azizon va uning shogirdlari nomi bilan bog\u02bbliq.<\/span><\/p>\n

Xodim shayx Xoja Ubaydulloh Ahror Valiy bilan juda yaqin aloqada bo\u02bblgan. Doimiy ravishda suhbatlar o\u02bbtkazib turilgan. Gohida \u201cZikri arra\u201d tashkil etilgan. Xodim shayx Shahrisabzning Gunjishkxona (Chumchuqli) mavzesi (g\u02bboyibona-tushi)da Xoja Ahror Valiy bilan uchrashadi. Yana Samarqandning Muhammad Rajab ko\u02bbchasida [Muhammad Olim shayx, 2020: 180] uchrashib, suhbatda bo\u02bblgan.<\/span><\/p>\n

Samarqand hukmdori Sulton Ahmad Mirzo ham Xoja Ahrorga va ham Xodim shayxga muxlis bo\u02bblgan. Sulton Xodim shayxni as\u02bchoblari bilan o\u02bbz uyiga taklif etib, zikr majlislarini o\u02bbtkazgani manbalarda qayd etilgan.<\/span><\/p>\n

Xodim shayx azizon zikr aytishda qalbi qattiqlik qiladigan toifalarni qoralaydi. Qur\u02bconi karim \u201cA\u02bcrof\u201d surasining 205-oyati: \u201cParvardigoringizni ichingizda yolvorib, qo\u02bbrqib, dildan ertayu kech yod qiling va g\u02bbofil kimsalardan bo\u02bblmang\u201d<\/strong> tafsirida, \u201cG\u02bbofillardan bo\u02bblma\u201d deydi va bu gap orqali g\u02bbaflat bilan zikr qilishni man qiladi. Ya\u02bcni zikr aytuvchi qalbi uyg\u02bboq holda zikr qilmog\u02bbi lozimligini uqtiradi. Zikrdan murod dil huzur topishidir, ammo huzur boqiy bo\u02bblmaydi. Shariatga dangasalik qilmasdan qoim turib, tariqat hukmini bajarish uchun zavqu shavq bilan harakatda bo\u02bblish tushuntiriladi. Kubroviylikdagi raqsi samo\u02bc haqida Xodim shayxdan so\u02bbrashganida, joizligi to\u02bbg\u02bbrisida o\u02bbz xulosalarini bayon qilgan [Muhammad Olim shayx, 2020: 181-182]. Ya\u02bcni uni xos kishilar uchun ruxsat borligi ta\u02bckidlanadi. Bu bilan Xodim shayx ikki tariqatdan ham nasibasi bo\u02bblgani tushuniladi. Zamon hukmdorlari ham ikki tariqat murshidlariga alohida e\u02bctibor bilan muomalada bo\u02bblgani, tariqatlar o\u02bbrtasida ziddiyat yoki kelishmovchilik bo\u02bblmaganini ko\u02bbrsatadi.<\/span><\/p>\n

Xoja Ahmad Yassaviy asos solgan yassaviylik ta\u02bclimoti Samarqanddan Turkistonga olib borib shakllantirgach, mazkur silsila Toshkent orqali Samarqandga kirib keladi. Natijada, Shayx Alishayx, Mavdud shayx, Xodim shayx, Jamoliddin azizon, Xudoydod Valiy, Darvesh shayx azizon, Pirim shayx azizon, Mo\u02bbmin shayx, Tohir shayx, Olim shayx azizon, Mavlono Usmon, Muhammadi Imlo Buxoriy kabi tariqat namoyandalari Zarafshon vohasi bo\u02bbylab faoliyat olib boradi.<\/span><\/p>\n

Olim shayxning Oxund Mulla Sharif Buxoriy orqali Mulla Boqimuhammad Qorako\u02bbliyga, undan Oxund Mulla Toshmuhammadga, undan Mulla Hoji Shayx Xorazmiyga, undan Mulla Niyozmuhammad Qorako\u02bbliyga yassaviya silsilasi yetgan. Bunga ko\u02bbra, Qorako\u02bbl hududiga naqshbandiya va kubroviya silsilasi qatorida yassaviya ham yoyilgan.<\/span><\/p>\n

Shayx Xudoydod Valiyning shogirdi Xoja Mavlono Nuriy orqali: Shayx Otashin, Sherbek so\u02bbfi, Kamol shayx, shayx Do\u02bbst Ali, shayx Safoi, So\u02bbfi Poyanda Kafshdoniy va Qosim shayxga yetadi. Qosim shayxdan Pirim shayxga yetgan silsila Olim shayx azizon Aliobodiy va Mirzo Ali shayxga yetadi. Mirzo Ali shayxdan Husayn shayxga, undan Xoja Muhammad O\u02bbtroriyga, undan Mavlono Avaz Muhammad Basirga, undan Eshon Niyoz Muhammad Buxoriyga [Silsila, O\u02bbzR MDAF i-323 r-2 ish-90. 1-varaq] yetadi. Eshon Niyoz Muhammad Buxoriy yassaviya silsilasini Imlo Buxoriy va Mavlono Avaz Muhammad Basir orqali qabul qilgani aniqlandi.<\/span><\/p>\n

Yassaviylikning iqoniya tarmog\u02bbi.<\/em><\/span><\/p>\n

Yassaviya tariqatining namoyandasi Shayx Kamoliddin Turkistoniy-Iqoniy XIV asr boshlarida Turkiston viloyatining Chimkent mavzesi Iqon qishlog\u02bbida tavallud topgan.<\/span><\/p>\n

\"\"<\/span><\/p>\n

Kamoliddin Iqoniy qabri bugungi kunda \u201cYakanchik\u201d ziyoratgohi nomi ataluvchi qabristonda, ya\u02bcni hozirgi Jomboy va Payariq tumanlari chegarasida joylashgan, Bulung\u02bbur kanali va Mirza ariq atrofidagi Dovchar ariq mavzesida joylashgan. Ziyoratgoh \u201cYakanchik\u201d nomi bilan atalib, mahalliy aholi tomonidan \u201cYakon shayx\u201d, \u201cYakum shayx\u201d, \u201cYakanshik\u201d, \u201cYakanchik\u201d kabi turli ko\u02bbrinishlarda talqin etib kelingan.<\/span><\/p>\n

\u201cLamahot\u201d asarida Shayx Kamoliddinning laqabi Iqoniy bo\u02bblib, Turkiston nohiyalaridan biri Iqon qishlog\u02bbida tug\u02bbilgan [Nosiriddin Buxoriy, 1324\/1904: 137]. Bir necha yil Samarqandning Aliobod mavzesida yashab, shu yerda vafot etgan [\u201cMajma\u02bcul ansob val ashjor\u201d asarida 1492-yil deb ko\u02bbrsatilgan]. Qabri tabarruk ziyoratgoh deb ma\u02bclumot beriladi.<\/span><\/p>\n

U yassaviya silsilasi vakili Shayx Mavdud dargohida tarbiya topib, kamolga yetgan. Shayx Mavdud, o\u02bbz navbatida, shayx Alishayxning shogirdi, u esa Yamin boboning, u Sadr Otaning, u Zangi Otaning, u Hakim Ota (Sulaymon Boqirg\u02bboniy)ning, u sohibi hikmat \u2013 Hazrat Sulton Xoja Ahmad Yassaviyning qoyyim-maqom xalifasidir [Abd al-Qodir, 2005; Muhammad Olim shayx, 2020]. Kamoliddin shayxlik martabasini olgach, Shayx Kamoliddin Iqoniy nisbasi bilan mashhur bo\u02bblgan va yassaviylikning iqoniya tarmog\u02bbiga asos solgan.<\/span><\/p>\n

\"\"<\/span><\/p>\n

Yuqorida aytilganidek, mazkur ziyoratgoh va mavze nomi mahalliy aholi tilida \u201cYakanchik\u201d tarzida talaffuz qilingan. Shayx Kamoliddin Iqoniy ismi xalq orasida hurmat yuzasidan \u201cShayx Iqoniy\u201d deb yuritilgan. Vaqt o\u02bbtishi (550-yildan ortiqroq) natijasida, \u201cShayx Iqoniy\u201d so\u02bbzi talaffuzda \u201cIqon shayx\u201d, \u201cYakon shayx\u201d, \u201cYakum shayx\u201d, \u201cYakanshik\u201d, \u201cYakkanchik\u201d shaklida qo\u02bbllab kelinmoqda. Shu o\u02bbrinda ushbu atamalarni qo\u02bbllashda umumiy ma\u02bcno o\u02bbzgarmasdan kelayotganini ham aytib o\u02bbtish joiz. Mahalliy xalq bugungi kunga qadar ushbu dargohni muqaddas bilib, ziyorat qiladi.<\/span><\/p>\n

Shayx Kamoliddin \u2013 Iqoniy taxallusi bilan she\u02bcr va hikmatlar yozgani haqida \u201cRashahot\u201dda: \u201cAz kibor as\u02bchobi Mavdud turg\u02bbonin bildiradir. Hijriy 1093 (milodiy 1680)da buxorolik muftiy Zinda Alining \u201cSamaratul mashoyix\u201d otli kitobda ham, \u201cLamahot\u201dda ham Kamol shayxning tarjimayi holi yozilg\u02bbonda \u201cMazkur Eshonning laqabi Iqoniy bo\u02bblib, Samarqandning Aliobod mavzeidan va shu yerda vafot etgan\u201d [Fitrat, 2000: 33], deb ma\u02bclumot berib o\u02bbtgan.<\/span><\/p>\n

Manbalarda, Kamol shayx keksaygan vaqtida ham zikr zavqi paytida o\u02bbqdek to\u02bbg\u02bbri, dadil va eshituvchi bo\u02bblar, bu holdan chiqqach, yana egilib qolgani aytiladi. Shayx Kamoliddin shogirdi Sayid Ahmadga yigirma yillik tarbiyadan so\u02bbng ruxsati kul (shayxlik qilishga ruxsat, irshod) bergan.<\/span><\/p>\n

Yassaviya tariqatining taraqqiy etishida Zarafshon vohasidagi Sug\u02bbd shahri, Ofarin (Kumush)kent, Sheroz (Jomboy) tumanidagi G\u02bbazira va Aliobod (Payariq) hududlarida tariqat markaz-maktablari vujudga kelgan.<\/span><\/p>\n

Zarafshon vohasida XVIII asrning o\u02bbrtalari va XIX asrlarda yassaviya tariqati faoliyati biroz susayadi. Asosan o\u02bblkada naqshbandiya, kubroviya tariqatlari bilan uyg\u02bbunlashgan holda ko\u02bbzga tashlanadi. Jumladan, Zarafshon vohasida faoliyat olib borgan Muhammad Imlo Buxoriy, Muhammad Islom shayx Karruxiy, Shayx Mirzo Abul Hasan, Shayx Mirzo Abul Fath kabi tariqat murshidlari naqshbandiya tariqatida faoliyat olib borgan bo\u02bblishsa-da, ammo kubroviya, qodiriya va suhravardiya kabi yassaviya tariqatini ham birgalikda yuritgan. Ya\u02bcni \u201cchor suluk\u201d, \u201cto\u02bbrt yo\u02bbl\u201d tushunchasi keng taraqqiy etgan. Natijada, yassaviya ta\u02bclimoti XX asrlarda ham boshqa tariqatlar bilan uyg\u02bbun holda davom etdi.<\/span><\/p>\n

Markaziy Osiyo (Samarqand)da tasavvuf maktablari orasida yassaviya tariqatining keng yoyilishida oldingi ibodat shakllariga begona bo\u02bblmagan ko\u02bbchmanchi turkiylar katta hissa qo\u02bbshgani aytiladi [Fitrat, 2000]. Bunday xulosa, albatta, tariqat asoschisi va hudud nuqtayi nazaridan ilgari surilgan. Yassaviya dastlab Turkistonga va unga yaqin bo\u02bblgan hududlarga yoyila boshladi.<\/span><\/p>\n

Dastlabki davrlar (Temuriylar zamoni)da yassaviya tariqati O\u02bbrta Osiyoda naqshbandiya tariqatidan keyingi o\u02bbrinda turgan. Keyingi davr (Shayboniylar davri)ga kelib mazkur tariqat o\u02bbz mavqeyining yuqori cho\u02bbqqisiga ko\u02bbtariladi. Bunga hukmdorlarning yassaviya tariqati pirlariga bo\u02bblgan munosabati deb qarash mumkin. Shu bilan birga, mazkur holat tariqat murshidlarining ijtimoiy-siyosiy, ma\u02bcnaviy hayotda katta mavqega ega ekani, tariqat namoyandalari ko\u02bbp sonli bo\u02bblganidan darak beradi.\u00a0<\/strong><\/span><\/p>\n

FOYDALANILGAN MANBA VA ADABIYOTLAR:<\/strong><\/span><\/p>\n

    \n
  1. Abd al-Qodir ibn Muhammad-Amin. Madjma al-ansob va-l-ashdjar. Arab, fors va turkchadan tarjimonlar: Sh.X.Vohidova, A.K.Mo\u02bbminova, B.B.Aminova. \u2013 Almat\u044b., 2005.<\/span><\/li>\n
  2. Muhammad Olim shayx. Lamahot min nafahotul quds. Tarjimon: Kattayev K. \u2013 T.: Qaqnus, 2020.<\/span><\/li>\n
  3. Nosiriddin Buxoriyning \u201cTuhfatuz zoyirin\u201d asarida ham ta\u02bckidlab o\u02bbtilgan. Qarang: Forscha. \u2013 Buxoro., 1324\/1904.<\/span><\/li>\n
  4. Qo\u02bblyozma. O\u02bbzR MDAF i-323 r-2 ish-90. 1-varaq.<\/span><\/li>\n
  5. Yassaviya maktabi shoirlari to\u02bbg\u02bbrisida tekshiruvlar \/\/ Tanlangan asarlar. II-jild. \u2013 T.: Ma\u02bcnaviyat, 2000.<\/span><\/li>\n<\/ol>\n
    Mexrojiddin AMONOV,<\/strong><\/span><\/div>\n
    Imom Buxoriy xalqaro ilmiy-tadqiqot markazi katta ilmiy xodimi,<\/span><\/div>\n
    Tarix fanlari bo\u02bbyicha falsafa doktori (PhD)<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Movarounnahr tasavvuf ta\u02bclimotida yassaviya tariqati muhim o\u02bbrin tutadi. U dastlab Turkistonda shakllangan bo\u02bblsa, keyinchalik Toshkent, Farg\u02bbona, Samarqand, Buxoro, Xorazm, Nasaf, Hirot kabi shaharlarga tarqaldi. Yassaviya tariqatining taraqqiy etishida Samarqandda faoliyat olib borgan tasavvuf allomalari alohida o\u02bbrin tutgan. Manbalarda qayd etilishicha, Samarqand shahri, Kumushkent, Sheroz (Jomboy) tumanidagi G\u02bbazira va Aliobod (Payariq) hududlarida tariqat maktablari vujudga kelgan. …<\/p>\n","protected":false},"author":1,"featured_media":48324,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650,667],"tags":[],"yoast_head":"\nYASSAVIYA TARIQATI: AZIZON VA IQONIYA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"YASSAVIYA TARIQATI: AZIZON VA IQONIYA\" \/>\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=48323&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"YASSAVIYA TARIQATI: AZIZON VA IQONIYA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"YASSAVIYA TARIQATI: AZIZON VA IQONIYA\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=48323&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=\"2026-02-13T05:37:06+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2026-02-12T10:39:15+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/02\/azizon13021.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"1000\" \/>\n\t<meta property=\"og:image:height\" content=\"564\" \/>\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=\"6 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=48323&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=48323&lang=oz\",\"name\":\"YASSAVIYA TARIQATI: AZIZON VA IQONIYA - 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