{"id":48591,"date":"2026-03-04T12:49:52","date_gmt":"2026-03-04T07:49:52","guid":{"rendered":"https:\/\/bukhari.uz\/?p=48591"},"modified":"2026-03-04T12:49:52","modified_gmt":"2026-03-04T07:49:52","slug":"bahouddin-naqshband-ruboiylarida-ozlikni-anglash-masalasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=48591&lang=oz","title":{"rendered":"BAHOUDDIN NAQSHBAND RUBOIYLARIDA O\u2018ZLIKNI ANGLASH MASALASI"},"content":{"rendered":"

Inson kamolotining asosiy mezonlaridan biri \u2013 uning o\u2018zligini anglashidir. Delfadagi Appolon ibodatxonasi devorlariga o\u2018yib yozilgan va an\u2019ana bo\u2018yicha yetti yunon donishmandlaridan biri \u2013 Xilonga tegishli deb hisoblangan \u201cO\u2018zligingni angla!\u201d shiori qadimgi antik davr falsafasidan hozirgi kungacha faylasuflar uchun o\u2018zak masala bo\u2018lib kelmoqda. Eramizdan avvalgi V asrda Protagor, \u201cinson barcha narsalarning o\u2018lchovidir\u201d, degan fikrni ilgari surgan bo\u2018lsa, Suqrot uchun \u201co\u2018zligingni angla\u201d hikmati donishmandlikning qoidasiga aylandi.<\/span><\/p>\n

Sitseron \u201cFalsafa Falesdan boshlanadi, u birinchi edi\u201d, deb ta\u2019kidlagan. Yetti donishmandning yetakchisi bo\u2018lgan Fales \u201cEng qiyin narsa nima?\u201d, degan savolga \u201cO\u2018zni anglash\u201d [27:10], deb javob bergan. Faylasuf Xilon, \u201cO\u2018zingni bilgil va sen Xudolarni va koinotni bilib olasan\u201d [24:29], degan.<\/span><\/p>\n

Inson ruhiy quvvatining ramziga aylangan Suqrot shunday degan: \u201cKim o\u2018zini bilsa, uning uchun nima foydali ekanini biladi, xuddi shuningdek, nimaga qodir va qodir emasligini tushunadi. Biladigan narsalari bilan shug\u2018ullanib, o\u2018z ehtiyojlarini qondiradi va baxtiyor yashaydi, bilmagan narsalariga qo\u2018l urmay, xatolarga yo\u2018l qo\u2018ymaydi va baxtsizliklarni chetlab o\u2018tadi. Shu tufayli u boshqa odamlar bahosini ham biladi va ularga tayanib, foyda oladi va o\u2018zini bebaxtliklardan saqlaydi\u201d [24:62].<\/span><\/p>\n

Islomda ham \u201cKim o\u2018zligini tanisa, Robbini taniydi\u201d degan hadis mavjud. Tasavvuf ta\u2019limoti \u201cXudshunosi, xudoshunosi ast\u201d, ya\u2019ni \u201cO\u2018zlikni tanish, anglash, Xudoni tanishdir\u201d degan tamoyilga asoslanadi. Imom G\u2018azzoliy \u201cAllohni anglashdan avval o\u2018zlikni anglamoq joiz\u201d, degan. Shuningdek, u: \u201cAfsuski, faqat insongina o\u2018zi haqida haqiqiy bilimga ega emas. Biz o\u2018zimizni faqat sirtdan \u2013 u yoki bu qilmishimiz va tashqi qiyofamiz orqali bilamiz. Ruhiy mohiyatimizni bilishga urinmaymiz\u201d, deb ta\u2019kidlangan. Bashariyat mutafakkiri Jaloliddin Rumiy: \u201cKo\u2018zni yumgil, ko\u2018zga aylansin ko\u2018ngil\u201d, deb insonni o\u2018zligini anglashga chaqirgan.<\/span><\/p>\n

O\u2018zlikni bilishning mohiyati nima? Masalan, ruchka. Uni qo\u2018lga olib o\u2018rganib, nimaga lozimligini bilamiz. Uning joyi oshxonada, pichoq-qoshiqlar yonida emas, stolimiz ustida qog\u2018oz-qalamlarimiz bilan ekaniga aqlimiz yetadi. Undan ilm tahsili, ish davomida yozish jarayoni uchun foydalanamiz. Ruchka o\u2018z o\u2018rnida tursa, o\u2018rinli foydalanilsa, o\u2018z qadr-qimmatini topadi. Keraksiz joyda bo\u2018lsa, oyoq ostiga tushadi va bolalar qo\u2018lida devor, eshik-romlarda ortiqcha va keraksiz chiziqlarni paydo qiladi. Inson ham o\u2018zining kimligi, nima uchun bu dunyoga kelgani, o\u2018z imkoniyatlarini bilsa, o\u2018z qadr-qimmatiga munosib ish qiladi, manzil-makon topadi, o\u2018zgalarga foydali va kerakli bo\u2018ladi.<\/span><\/p>\n

Insonning o\u2018z-o\u2018zini tanishi, anglashi, eng avvalo, inson zotining mohiyatini bilishidir. Bu inson ma\u2019naviyati, sha\u2019ni, qadr-qimmati, obro\u2018-e\u2019tibori, or-nomusi orqali namoyon bo\u2018ladi. O\u2018z-o\u2018zini anglash insonga hayotining ma\u2019no-mazmuni, maqsadini tushunishga yordam beradi. Inson, eng avvalo \u201cMen kimman?\u201d, \u201cBu yorug\u2018 dunyoga nima uchun keldim?\u201d, \u201cMenga ato etilgan buyuk ne\u2019mat \u2013hayotimni nimalarga safarbar etmog\u2018im lozim?\u201d degan savollarga javob izlab, o\u2018z-o\u2018zini anglashi va jamiyatda o\u2018z o\u2018rnini topishi lozim.<\/span><\/p>\n

Hazrat Alisher Navoiy: \u201cEl netib topqay menikim, men o\u2018zimni topmasam\u201d, \u201cO\u2018z vujudingni tafakkur aylagil, har ne istarsen o\u2018zingdan istag\u2018il\u201d, kabi o\u2018gitlari bilan insonni o\u2018zligini anglashga chorlagan.<\/span><\/p>\n

O\u2018z-o\u2018zini anglash jarayonining avvalida inson o\u2018zini hayvon emas, o\u2018simlik emas, tosh-kesak, jonsiz ma\u2019dan emas, balki Hazrati inson ekanini anglashi lozim. Odam hayvonot olamidan ongi, tafakkur qila olishi, nutqi, mehnat qilish va mehnat qurollarini yarata olishi, ijod qudrati bilan ajralib turadi. Insonning insonligi, uning hayvondan tub farqi ayni o\u2018z-o\u2018zini anglashdadir. Ya\u2019ni o\u2018zini kimligi yoki nimaligi, nimalarga va qanday ishlarga qodirligini bila olishidan boshlanadi.<\/span><\/p>\n

O\u2018z-o\u2018zini anglash jarayonida inson o\u2018zini butun borliqdan ajratib, unga \u201co\u2018zga ko\u2018z\u201d bilan, chetdan qaraydi, o\u2018zi qilayotgan har bir ishi, o\u2018tkazgan har bir damini sarhisob qiladi. O\u2018z-o\u2018zini anglash jarayonida inson o\u2018z qadr-qimmatini biladi, unda o\u2018ziga ishonch hosil bo\u2018ladi, xarakteri shakllanadi. Inson o\u2018z-o\u2018zini anglasa, faol bo\u2018ladi, chunki u \u201co\u2018z o\u2018rnida\u201d bo\u2018ladi. O\u2018z-o\u2018zini anglash jarayonida bilish obyekti ham, subyekti ham insonning o\u2018zi bo\u2018ladi. Inson o\u2018z-o\u2018zini anglash jarayonining quyidagi shakllari mavjud: Birinchi, dastlabki shakli \u2013 o\u2018z-o\u2018zini his qilish, ya\u2019ni kishi o\u2018zini, o\u2018z jismini qurshab turgan dunyodagi predmetlar, hodisalardan farqini biladi. Ikkinchi shakli \u2013 odam jamiyatdagi o\u2018z o\u2018rni, bu jamiyat a\u2019zosi, aniq faoliyat egasi, ma\u2019lum ijtimoiy guruhga mansubligini bilishdir. Uchinchi, yuqori shakli \u2013 o\u2018zini fuqaro sifatida anglashi, o\u2018z ishi uchun mas\u2019uliyatni his qilishi, o\u2018z faoliyatini nazorat qilishi, o\u2018z-o\u2018ziga baho bera oladigan, o\u2018z-o\u2018ziga hisob bera oladigan shaxs darajasiga yetishidir.<\/span><\/p>\n

O\u2018z-o\u2018zini noto\u2018g\u2018ri anglash insonni, bir tomondan, o\u2018ziga ortiqcha baholash va kibru havoga berilishiga olib kelsa, ikkinchi tomondan, o\u2018ziga past baholash-o\u2018zidagi iqtidor, iste\u2019dodni ocha olmay, faolligi yetarli bo\u2018lmaslikka, passiv, umidsiz, inqiroz holatiga tushiradi. Bu ikki holat ham inson kamolotiga yomon ta\u2019sir etadi. Shuning uchun hazrat Alisher Navoiy aytgan edilar:<\/span><\/p>\n

To hirsu havas xirmani barbod o\u2018lmas,
\n<\/span>To nafsu havo qasri baraftod o\u2018lmas.
\n<\/span>To zulmu sitam joniga bedod o\u2018lmas,
\n<\/span>El shod o\u2018lmas, mamlakat obod o\u2018lmas.<\/span><\/em><\/p>\n

Insonda o\u2018z-o\u2018zini anglash, o\u2018z-o\u2018zini nazorat etish, o\u2018z-o\u2018zidan hisob olish muntazam davom etadigan jarayon bo\u2018lganida inson me\u2019yorda yashaydi. Chunki: \u201cOdami nusxai jomi\u2019a turur, ondog\u2018kim, malakiy sifatlari bor turur va sab\u2019iy va bahimiy sifatlardan ham xoliy ermastur\u201d [25:344]. Xoja Ahror Valiy bu iboralari bilan insonda ham malakiy, farishtalarga xos sifatlar mavjud, shu bilan birga, yirtqich va boshqa to\u2018rt oyoqli hayvonlar kabi nafs illatlari ham borligini ta\u2019kidlab, insonni \u201cnusxai jami\u2019\u201d, ya\u2019ni borliqdagi bor narsalarni o\u2018zida jam etgan nusxa demoqda.<\/span><\/p>\n

Bahouddin Naqshbandga oid bo\u2018lgan asosiy manba Abul Muhsin Muhammad Boqir ibn Muhammad Alining \u201cMaqomoti Xoja Bahouddin Naqshband\u201d asarida bu ulug\u2018 zotning quyidagi ruboiylari keltirilgan:<\/span><\/p>\n

Hech mo ne va hech mo kam ne,
\n<\/span>Az pai hech hech mo g\u2018am ne.
\n<\/span>Janda bar pusht, pusht go\u2018riston,
\n<\/span><\/em>Gar bimirem hech motam ne<\/em> [2:85].<\/span><\/p>\n

Mazmuni:<\/span><\/p>\n

Hech narsamiz, hech narsadan kamimiz yo\u2018q,
\n<\/span>Hech narsaning ketidan g\u2018amimiz yo\u2018q.
\n<\/span>Orqada jandayu, go\u2018riston ortda,
\n<\/span>Gar o\u2018lib qolsak, hech motam ham yo\u2018q.<\/span><\/em><\/p>\n

Bahouddin Naqshbandning bu ruboiylari barcha manbalarda tan olingan. Uning falsafiy tahlili insonga oid quyidagi qarashlarni namoyon etadi, ya\u2019ni ruboiyda \u201chech\u201d degan so\u2018z bir necha marotaba takrorlanmoqda. Ontologik jihatdan tahlil qilganimizda inson borlig\u2018i butun koinot va borliqlar tizimida juda kichik zarra bo\u2018lib, hech narsadek ko\u2018rinadi. Shaklan qaraganimizda megaolam, galaktika va metagalaktikaga qiyoslaganimizda inson borlig\u2018i kichik, juda ham kichik zarradir. Ammo, suratda, shaklda, zohiran kichik olam bo\u2018lgan inson Bahouddin Naqshband ta\u2019rifi bilan hech narsadan kam emas. Chunki inson jam etuvchi borliqdir. Butun ilohiy, ruhiy, ma\u2019naviy, moddiy olamlar insonda mujassamdir. Zohiran Kichik Olam bo\u2018lgan inson botinan Katta Olamdir.<\/span><\/p>\n

Bahouddin Naqshband ta\u2019limotini jahoniy tariqatga aylantirgan Xoja Ahror Valiy o\u2018zining \u201cRisolayi Havroiya\u201d va \u201cFiqarotul orifiyn\u201d asarlarida yozilgan quyidagi ruboiysida insonni mukammal jam etuvchi borliq ekanini yozgan:<\/span><\/p>\n

Ey nusxai nomai ilohi, ki tui,
\n<\/span>Ey oinai jamoli shohi, ki tui.
\n<\/span>Berun zi tu nest har chi dar olam hast,
\n<\/span><\/em>Dar xud bitalab har on chi xohi, ki tui<\/em> [26:24,69].<\/span><\/p>\n

Mazmuni:<\/span><\/p>\n

Ey ilohiy nomaning nusxasi sensan,
\n<\/span>Ilohiy jamolning ko\u2018zgusi sensan.
\n<\/span>Olamda mavjud bo\u2018lgan hamma narsa senda bordir,
\n<\/span>Nimani istasang o\u2018zingdan izlagil.<\/span><\/em><\/p>\n

Bahouddin Naqshband ta\u2019limotidagi \u201cSafar dar Vatan\u201d \u2013 \u201cVatanda safar\u201d tamoyilida inson botiniga safar qilish va botinni poklagan insonda butun olamga ta\u2019sir etuvchi quvvat borligi haqida fikr yuritiladi. Bahouddin Naqshbandning \u201cHech mo ne\u201d degani suratda biz hech, ya\u2019ni kichik bo\u2018lsak-da, \u201cHech mo kam ne\u201d \u2013 hech narsadan kam emasmiz deganidir. Bu bilan inson botinan Katta Olam ekani va borliqdagi barcha tizimlar mohiyati insonda mavjudligi tan olingan.<\/span><\/p>\n

Bahouddin Naqshband ruboiysining birinchi qatori ko\u2018pincha tarjimada bizning hech nimamiz yo\u2018q, lekin biz hech nimadan kam emasmiz ma\u2019nosida tahlil etilgan. Bu falsafiy tahlil bizning fikrimizcha, ancha tor ma\u2019noni bildiradi. Bu tahlillar ruboiyning ikkinchi qatorining mazmuniga ancha yaqindir. Ruboiyning ikkinchi qatorida hech narsa uchun bizda g\u2018am yo\u2018q iborasi orqali Bahouddin Naqshband olamning foniy, ya\u2019ni o\u2018tkinchi va boqiy, ya\u2019ni abadiy ekaniga ishora qiladi. Hech uchun bizda g\u2018am yo\u2018q deyish bilan alloma moddiy olamdagi mol-mulk, dunyo, mansab va boylik o\u2018tkinchi ekani, ular uchun g\u2018am yeyish, umrni baxshida etish arzimasligini ta\u2019kidlamoqda. Shuningdek, dunyoparastlik, mol-mulkka bog\u2018lanish, mansab uchun kurash insonning oxirati va abadiy hayoti uchun foyda bermasligi, keraksizligini aytmoqda. Inson hayotining mazmuni dunyoga bog\u2018lanishda emas, balki dunyodagi imkoniyatlardan ezgu amallar qilib, boqiy hayotda abadiy qolish uchun foydalanish to\u2018g\u2018riligini ta\u2019kidlamoqda.<\/span><\/p>\n

Bahouddin Naqshband ruboiysining ikkinchi qatoridan falsafaning borliqqa oid qarashlarining ikkinchi tomoni ma\u2019lum bo\u2018ladi. Borliq foniy olam va boqiy olamdan iboratdir. Moddiy olam foniy bo\u2018lib, uning imkoniyatlari ezgulikka sarflansa, boqiylikka insonni bog\u2018laydi. Bahouddin Naqshbandning bu fikrlari ham Jaloliddin Rumiyning \u201cDevoni Shams\u201d asaridagi quyidagi misralar bilan uyg\u2018undir:<\/span><\/p>\n

Zotedu, sifotedu, gahe Arshu, gahe farsh,
\n<\/span>Dar asl baqoedu, munazzah zi fanoed.<\/span><\/em><\/p>\n

Mazmuni:<\/span><\/p>\n

Ilohiy zot, sifatlarsiz, Arshsizu goho farshsiz,
\n<\/span>Aslida boqiy, abadiysizu foniy emassiz.<\/span><\/em><\/p>\n

Bahouddin Naqshband ham insonni moddiylikka bog\u2018lanmasdan berilgan hayotni, umrni ezgulikka sarflab, abadiy yashashga undamoqda.<\/span><\/p>\n

Bahouddin Naqshband ruboiysining uchinchi qatorida janda ortda iborasi orqali o\u2018zida bor bo\u2018lgan mol-mulk mehri qalbida emasligi, unga bog\u2018lanmaganini ta\u2019kidlab, orqada qabriston borligini aytmoqda. Bu misra orqali inson tana jihatidan o\u2018lishi va qiyomatgacha barzax olami bo\u2018lgan qabrda qolishini tushuntirib, mol-mulk qabrda insonga hamroh bo\u2018lmasligini ta\u2019kidlamoqda. Ammo o\u2018lim haq ekani, tananing foniyligi, ruhning abadiyligi masalasiga e\u2019tibor berib, abadiy hayot uchun zarur bo\u2018lgan oxirat g\u2018amini yeyish kerakligiga insoniyat diqqatini qaratmoqda.<\/span><\/p>\n

Ruboiyning oxirgi to\u2018rtinchi qatori o\u2018lim motam emasligi, aksincha inson tanasi orqali ruhni to\u2018sib turgan barcha pardalar ko\u2018tarilib, uning bemalol parvoziga va ilohiy mohiyat bilan bog\u2018lanishga imkon tug\u2018ilishi masalasi e\u2019tiborga olinmoqda. O\u2018lim va hayot masalasi Bahouddin Naqshband fikricha, bir holatdan ikkinchi holatga ko\u2018chishdir. O\u2018lish \u2013 bu rihlat qilish, ya\u2019ni foniy olamdan boqiy olamga o\u2018tishdir. Inson sharaf bilan bu foniy hayotdan boqiy hayotga o\u2018tishi uchun tanadagi, vujudidagi barcha imkoniyatlarini faqat ezgulikka safarbar etgan bo\u2018lishi lozim.<\/span><\/p>\n

Bahouddin Naqshbandning ruboiylari jamlangan manba \u201cRuboiyoti Xoja Naqshband\u201d asaridir. Bu asarda ruboiylar raqamlar bilan belgilangan. Unda ruboiylar fors tilida arab grafikasida yozilgan bo\u2018lib, Muhammad Sodiq Qusuriy tomonidan urdu tilida sharhlangan.<\/span><\/p>\n

\u201cRuboiyoti Xoja Naqshband\u201d asarida 101-raqamli ruboiysida ham inson hayotining mazmuni \u201chech\u201d iborasi orqali quyidagicha tavsif etilgan:<\/span><\/p>\n

\u062f\u0646\u06cc\u0627 \u0686\u0647 \u0628\u0648\u062f \u06a9\u062b\u06cc\u0631 \u0645\u0634\u0648\u0634 \u0628\u0648\u062f\u0646<\/span><\/strong><\/p>\n

\u0648 \u0632 \u0628\u0647\u0631 \u062f\u0648 \u0631\u0648\u0632\u0647 \u0639\u0645\u0631 \u0646\u0627\u062e\u0648\u0634 \u0628\u0648\u062f\u0646<\/span><\/strong><\/p>\n

\u0645\u0627 \u0647\u06cc\u0686 \u062c\u0647\u0627\u0646 \u0647\u06cc\u0686 \u0648 \u063a\u0645 \u0648 \u0634\u0627\u062f\u06cc \u0647\u06cc\u0686<\/span><\/strong><\/p>\n

\u062e\u0648\u0634 \u0646\u06cc\u0633\u062a \u0628\u0631\u0627\u06cc \u0647\u06cc\u0686 \u0646\u0627\u062e\u0648\u0634 \u0628\u0648\u062f\u0646<\/span><\/strong><\/p>\n

Dunyo chi buvad? Kasiri mashush budan,
\n<\/span>V-az bahri du ro\u2018za umr noxush budan.
\n<\/span>Mo hech, jahon hechu g\u2018amu shodi hech,
\n<\/span><\/em>Xush nest baroi hech noxush budan<\/em> [1:142].<\/span><\/p>\n

Mazmuni:<\/span><\/p>\n

Dunyo nedur? Ko\u2018p tashvishli bo\u2018lish,
\n<\/span>Ikki kunlik umr uchun xafa bo\u2018lish.
\n<\/span>Biz hechmizu, jahon hechu, g\u2018am va shodlik hech,
\n<\/span>Xush emasdir hech uchun xafa bo\u2018lish.<\/span><\/em><\/p>\n

Bahouddin Naqshbandning bu ruboiysidan ma\u2019lum bo\u2018ladiki, inson hayoti uchun dunyo, mol-mulk va ularga bog\u2018lanish behuda tashvishdir. Chunki bu moddiy olamda inson qisqa muddatda yashaydi. Moddiy olamda yashagan davr butun inson hayotiga nisbatan hech nimadir. Bu jahon va undagi shodligu g\u2018am ham o\u2018tkinchidir. Shuning uchun Bahouddin Naqshband bu qisqa muddatli hayotda noxush bo\u2018lishni qoralaydi. U shukronalik va ezgulik bilan yashash kerakligini ta\u2019kidlab, bu olam oxirat uchun ziroat joyi ekanini aytadi.<\/span><\/p>\n

Manbadagi 45-raqamli ruboiyda Bahouddin Naqshband o\u2018zini anglashga harakat qilganini quyidagicha tavsiflagan:<\/span><\/p>\n

\u0627\u0632 \u0647\u06cc\u0686 \u06a9\u0633\u06cc \u062e\u0648\u06cc\u0634\u062a\u0646 \u0628\u06cc\u062e\u0628\u0631\u0645<\/span><\/strong><\/p>\n

\u0627\u0632 \u0647\u06cc\u0686 \u0633\u06af\u06cc \u0628\u0647 \u0646\u06cc\u0645 \u0627\u0644\u0627 \u0628\u062a\u0631\u0645<\/span><\/strong><\/p>\n

\u0647\u0631\u0686\u0646\u062f \u0628\u062d\u0627\u0644 \u062e\u0648\u06cc\u0634 \u0645\u06cc\u0646\u06af\u0631\u0645<\/span><\/strong><\/p>\n

\u06cc\u06a9 \u062d\u0628\u0647 \u0646\u06cc\u0631\u0632\u062f \u0632 \u0642\u062f\u0645 \u062a\u0627 \u0628\u0633\u0631\u0645<\/span><\/strong><\/p>\n

Az hech kasii xeshtan bexabaram,
\n<\/span>Az hech sage beh nayam, illo badtaram.
\n<\/span>Har chand ba holi xesh menigaram,
\n<\/span><\/em>Yak habba naarzad zi qadam to ba saram<\/em> [1:86].<\/span><\/p>\n

Mazmuni:<\/span><\/p>\n

O\u2018zimni hech kim emasligimdan bexabarman,
\n<\/span>Hech bir itdan yaxshi emasman, illo yomonroqman.
\n<\/span>Qancha o\u2018zimning holimga qarasam,
\n<\/span>Qadamimdan boshimgacha bir habga ham arzimasman.<\/span><\/em><\/p>\n

Ruboiy mazmunidan ma\u2019lum bo\u2018ladiki, Bahouddin Naqshband kamolotining siri \u2013 u kishi hamisha o\u2018zini nazorat qilganidadir. U kishi butun borliqqa o\u2018zini qiyoslab, har bir mavjudotning foyda keltirishini aniqlagan. Ruboiyda o\u2018zini itdan ham past ekanini ta\u2019kidlagan. Hazrat Alisher Navoiy, bizning fikrimizcha, \u201cLisonut tayr\u201d asarida faqru fano vodiysini tavsiflaganida Bahouddin Naqshbandning o\u2018zini itning oyoq izidan ham kamtar tutganini yozishda shu ruboiydan ta\u2019sirlangan bo\u2018lishi mumkin.<\/span><\/p>\n

Asardagi 51-ruboiyda o\u2018zlikni anglash uchun naqshbandlarga xos talablar quyidagicha yoritilgan:<\/span><\/p>\n

\u062e\u0648\u062f\u0631\u0627 \u0628\u0634\u06a9\u0646 \u06a9\u0647 \u0628\u062a \u0634\u06a9\u0633\u062a\u0646 \u0627\u06cc\u0646 \u0627\u0633\u062a<\/span><\/strong><\/p>\n

\u0648\u0627\u0632 \u062e\u0648\u062f \u0628\u06af\u0633\u06cc\u0644 \u06a9\u0647 \u0632 \u0642\u06cc\u062f \u0631\u0633\u062a\u0646 \u0627\u06cc\u0646 \u0627\u0633\u062a<\/span><\/strong><\/p>\n

\u062f\u0631 \u06af\u0648\u0634\u0647 \u062e\u0627\u0637\u0631 \u0639\u0632\u06cc\u0632\u0627\u0646 \u062c\u0627 \u06a9\u0646<\/span><\/strong><\/p>\n

\u062f\u0631 \u0645\u0630\u0647\u0628 \u0645\u0627 \u06af\u0648\u0634\u0647 \u0646\u0634\u0633\u062a\u0646 \u0627\u06cc\u0646 \u0627\u0633\u062a<\/span><\/strong><\/p>\n

Xudro bishikan, ki but shikastan in ast,
\n<\/span>V-az xud bigusel, ki zi qayd rastan in ast.
\n<\/span>Dar g\u04efsha\u04e3 xotiri azizon \u04b7o kun,
\n<\/span><\/em>Dar mazhabi mo g\u04efsha nishastan in ast<\/em> [1:92].<\/span><\/p>\n

Mazmuni:<\/span><\/p>\n

O\u2018zingni sindirgin, butni sindirish shudir,
\n<\/span>Va o\u2018zingdan kechgin, kamolning belgisi shudir.
\n<\/span>Azizlar xotirining bir go\u2018shasidan joy ol,
\n<\/span>Xilvatnishinlik bizning mazhabimizda shudir.<\/span><\/em><\/p>\n

Ruboiyda inson nafsini Bahouddin Naqshband butga tenglashtiryapti. Nafsiga qul bo\u2018lgan kishini butparast deyapti. Nafsidan kechgan, ammora nafsining ustidan g\u2018alaba qilgan kishi kamolotga yetgan inson hisoblanishini tavsiflamoqda. Ruboiydan ma\u2019lum bo\u2018ladiki, inson o\u2018zligini anglashi uchun o\u2018z nafsini tanishi lozim. Nafsini tarbiyalagan kishilar ezgu ishlari bilan yaxshilar qalbidan joy oladi. Naqshbandiya ta\u2019limotida \u201cXilvat dar anjuman\u201d tamoyili asosida xolis \u201cDil ba Yoru dast ba kor\u201d shiori asosida mehnat qilish lozim.<\/span><\/p>\n

\u201cRuboiyoti Xoja Naqshband\u201d asaridagi 56-raqamli ruboiyda nafsni sindirish, kibru havoni yo\u2018qotish inson o\u2018zligini anglashining asosi ekani quyidagicha yoritilgan:<\/span><\/p>\n

\u062a\u0627 \u0627\u0632 \u063a\u0645\u062a \u062f\u0644\u062a\u0646\u06af \u062f\u0627\u0631\u06cc\u0645 \u0627\u06cc \u062f\u0648\u0633\u062a<\/span><\/strong><\/p>\n

\u0627\u0632 \u063a\u06cc\u0631 \u062a\u0648 \u062f\u0631\u0628\u0633\u062a\u0647 \u062f\u0627\u0631\u06cc\u0645 \u0627\u06cc \u062f\u0648\u0633\u062a<\/span><\/strong><\/p>\n

\u06af\u0641\u062a\u06cc \u06a9\u0647 \u0645\u0646 \u0628\u0627 \u0634\u06a9\u0633\u062a\u06af\u0627\u0646 \u0646\u0632\u062f\u06cc\u06a9\u0645<\/span><\/strong><\/p>\n

\u0645\u0627 \u0646\u06cc\u0632 \u062f\u0644 \u0634\u06a9\u0633\u062a\u0647 \u062f\u0627\u0631\u06cc\u0645 \u0627\u06cc \u062f\u0648\u0633\u062a<\/span><\/strong><\/p>\n

To az g\u2018amat diltang dorem, ey D\u04efst,
\n<\/span>Az g\u2018ayri Tu darbasta dorem, ey D\u04efst.
\n<\/span>Gufti, ki man bo shikastagon nazdikam,
\n<\/span><\/em>Mo niz dil shikasta dorem, ey D\u04efst<\/em> [1:97].<\/span><\/p>\n

Mazmuni:<\/span><\/p>\n

Sening g\u2018amingdan dilda dardimiz bor, ey Do\u2018st,
\n<\/span>Sendan o\u2018zga barcha eshiklar bog\u2018liqdir, ey Do\u2018st.
\n<\/span>Aytdikim men singanlar bilan yaqinman,
\n<\/span>Biz ham siniq qalb egasimiz, ey Do\u2018st.<\/span><\/em><\/p>\n

Bu ruboiyda insonni o\u2018zligini anglashi uchun manmanlik, kibru havo kabi illatlardan qutulish lozimligi\u00a0 ta\u2019kidlanmoqda. Chunki kibru havo ilohiy nur va fayz eshiklarini bog\u2018laydi. Nafs istaklari ustidan g\u2018olib chiqqan qalbi siniq kishi o\u2018zligini anglay oladi. Naqshbandiya ta\u2019limotidagi 11 tamoyil bu maqsadga erishishda yordam beradi.<\/span><\/p>\n

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

    \n
  1. \u0631\u0628\u0627\u0639\u06cc\u0627\u062a \u062e\u0648\u0627\u062c\u0647 \u0646\u0642\u0634\u0628\u0646\u062f \u0645\u0631\u062a\u0628 \u0648 \u0634\u0627\u0631\u062d \u0645\u062d\u0645\u062f \u0642\u0635\u0648\u0631\u06cc \u0627\u0631\u062f\u0648\u0628\u0627\u0632\u0627\u0631 \u0644\u0627\u0647\u0648\u0631 \u0627\u0644\u062f\u06cc\u0646\u06cc\u0629 \u067e\u06cc\u0644\u06cc\u06a9\u06cc\u0634\u0646\u0632 \u06f1\u06f9\u06f9\u06f8 \u06f1\u06f8\u06f4 \u0635\u062d\u06cc\u0641\u0647<\/span><\/li>\n
  2. Abul Muhsin Muhammad Boqir ibn Muhammad Ali. Maqomoti Xoja Bahouddin Naqshband. \u2013 T.: O\u2018zbekiston, 2019. \u2013 335 b.<\/span><\/li>\n
  3. Bahouddin Naqshband. Ruboiylar. \u2013 Buxoro: \u201cDurdona\u201d nashriyoti, 2023 \u2013 84 b.<\/span><\/li>\n
  4. Bahouddin Naqshband. (Manbalar tahlili). \u2013 T.: Sano standart, 2019. \u2013 256 b.<\/span><\/li>\n
  5. Bahouddin Naqshband. Hikmatli so\u2018zlar. Bahouddin Nakshband. Words of wisdom. \u2013 Buxoro: \u201cDurdona\u201d nashriyoti, 2020. \u2013 52 b.<\/span><\/li>\n
  6. Donishmandlar tuhfasi. Ruboiylar. \u2013 T.: O\u2018zbekiston, 2009. \u2013 B.277-278.<\/span><\/li>\n
  7. Navro\u2018zova G.N. Naqshbandiya tasavvufiy ta\u2019limoti va barkamol inson tarbiyasi. \u2013 T.: Fan, 2005. \u2013 233 b.<\/span><\/li>\n
  8. Navro\u2018zova G.N. Naqshbandiya \u2013 kamolot yo\u2018li. \u2013 T.: Fan, 2007. \u2013 189 b.<\/span><\/li>\n
  9. Navro\u2018zova G.N. Bahouddin Naqshband. (Risola). \u2013 T.: \u201cAbu matbuot-konsalt\u201d nashriyoti, 2011. \u2013 24 b.<\/span><\/li>\n
  10. Navro\u2018zova G.N. Xoja Bahouddin Naqshband hayoti va ma\u2019naviy merosi. \u2013 T.: Fan, 2021. \u2013 244 b.<\/span><\/li>\n
  11. Navruzova G.N. Bahauddin Naqshband \u2013 the seventh pir of Bukharai Sharif (Noble Bukhara). Islom tafakkuri (Maxsus son), 2020. \u2013 \u0411.5-8.<\/span><\/li>\n
  12. Navro\u2018zova G.N. Shukronalik \u2013 inson kamolotining asosi. \/\/Imom Buxoriy saboqlari. 2023 yil 3-son. \u2013 B.121-123.<\/span><\/li>\n
  13. Navro\u2018zova G.N. Naqshbandiya ta\u2019limotida rizo tushunchasi. \/\/ Islom tafakkuri. 2022 yil 2-son. \u2013 B.39-46.<\/span><\/li>\n
  14. Navro\u2018zova G.N. Buxoroi sharifning yetti piri halol tushunchasi xususida. \/\/ Imom Buxoriy saboqlari. 2022 yil 4-son. \u2013 B.51-52.<\/span><\/li>\n
  15. Navro\u2018zova G.N. Bahouddin Naqshband ruboiylarida insonning ruhiy muvozanati masalasi. Interpretation and researches. Volume 1 issue 22. 30.12.2023. \u2013 P.171-176.<\/span><\/li>\n
  16. Navro\u2018zova G.N. Bahouddin Naqshband ta\u2019limotida suhbat tushunchasi. Interpretation and researches. Volume 2 issue 1(23). 30.01.2024. \u2013 P.19-22.<\/span><\/li>\n
  17. Navro\u2018zova G.N. Naqshbandiya: Naqshdan benaqsh sari yo\u2018l. Interpretation and researches. Volume 2 issue 8(30). 10.05.2024. \u2013 P.219-225.<\/span><\/li>\n
  18. Navro\u2018zova G.N. Bahouddin Naqshband ma\u2019naviy merosining yangi qirrasi. \/\/ Islom tafakkuri. 2024 yil 1-son. \u2013 B.3-7.<\/span><\/li>\n
  19. Navro\u2018zova G.N. Bahouddin Naqshband ruboiylaridagi inson tushunchasining falsafiy tahlili. \/\/ Islom tafakkuri. 2024 yil 2-maxsus son. \u2013 B.49-53.<\/span><\/li>\n
  20. Navro\u2018zova G.N. Naqshbandiya \u2013 hushyorlik yo\u2018li. \u2013 T.: Fan, 2024. \u2013 184 b.<\/span><\/li>\n
  21. Risolahoi piron va payravoni tariqati Naqshbandiya. \u2013 Dushanbe, 2017. \u2013 456 b.<\/span><\/li>\n
  22. Sayfiddin Sayfulloh. Hazrati Naqshband ruboiylari. \u2013 T.: Toshkent islom universiteti. 2009. \u2013 20 b.<\/span><\/li>\n
  23. Salohiddin ibn Muborak al-Buxoriy.(1410) Anis at-tolibin va uddat as-solikin. Buxoro muzeyi 27772\/11 qo\u2018lyozma, 168 v.<\/span><\/li>\n
  24. Serjilo tafakkur durdonalaridan. \u2013 T.: Navro\u2018z, 2003. \u2013 320 b.<\/span><\/li>\n
  25. Faxruddin Ali Safiy. Rashahotu aynil hayot (Obihayot tomchilari). \u2013 T.: Abu Ali ibn Sino, 2004. \u2013 536<\/span><\/li>\n
  26. Xoja Ubaydulloh Ahror. Tabarruk risolalar. \u2013 T.: Adolat, 2004. \u2013 385 b.<\/span><\/li>\n
  27. Haqiqat manzaralari. 96 mumtoz faylasuf. \u2013 T.: Yangi asr avlodi, 2007. \u2013 372 b.<\/span><\/li>\n<\/ol>\n

    Gulchehra NAVRO\u2018ZOVA
    \n<\/strong>Buxoro muhandislik-texnologiya instituti \u201cIjtimoiy fanlar\u201d<\/span>
    \nkafedrasi professori, falsafa fanlari doktori<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

    Inson kamolotining asosiy mezonlaridan biri \u2013 uning o\u2018zligini anglashidir. Delfadagi Appolon ibodatxonasi devorlariga o\u2018yib yozilgan va an\u2019ana bo\u2018yicha yetti yunon donishmandlaridan biri \u2013 Xilonga tegishli deb hisoblangan \u201cO\u2018zligingni angla!\u201d shiori qadimgi antik davr falsafasidan hozirgi kungacha faylasuflar uchun o\u2018zak masala bo\u2018lib kelmoqda. Eramizdan avvalgi V asrda Protagor, \u201cinson barcha narsalarning o\u2018lchovidir\u201d, degan fikrni ilgari surgan …<\/p>\n","protected":false},"author":1,"featured_media":48592,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nBAHOUDDIN NAQSHBAND RUBOIYLARIDA O\u2018ZLIKNI ANGLASH MASALASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"BAHOUDDIN NAQSHBAND RUBOIYLARIDA O\u2018ZLIKNI ANGLASH MASALASI\" \/>\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=48591&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"BAHOUDDIN NAQSHBAND RUBOIYLARIDA O\u2018ZLIKNI ANGLASH MASALASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"BAHOUDDIN NAQSHBAND RUBOIYLARIDA O\u2018ZLIKNI ANGLASH MASALASI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=48591&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=\"2026-03-04T07:49:52+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/03\/naqshband040326.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"413\" \/>\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=\"11 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=48591&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=48591&lang=oz\",\"name\":\"BAHOUDDIN NAQSHBAND RUBOIYLARIDA O\u2018ZLIKNI ANGLASH MASALASI - 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