{"id":50658,"date":"2026-07-02T09:09:05","date_gmt":"2026-07-02T04:09:05","guid":{"rendered":"https:\/\/bukhari.uz\/?p=50658"},"modified":"2026-07-01T12:10:37","modified_gmt":"2026-07-01T07:10:37","slug":"tasavvuf-tarixidagi-unutilmas-shaxs-najmiddin-kubro","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=50658&lang=oz","title":{"rendered":"TASAVVUF TARIXIDAGI UNUTILMAS SHAXS: NAJMIDDIN KUBRO"},"content":{"rendered":"

Najmiddin Kubro hayoti va faoliyati haqida bir qancha muhim asarlarda ma\u2019lumot beriladi. Yusuf Zaydonning \u201cTahqiqu Favoihul jamol\u201d asarida Shayxning tasavvufiy merosi tahlil qilingan. Kamoliddin Dimyariyning \u201cHayotul hayavonil kubro\u201d asarida Shayxning shogirdlariga ta\u2019siri va ilmiy faoliyati haqida hikoya qilingan. Najmiddin Kubroning \u201cFavoihul jamal\u201d asarida allomaning shaxsiy hayoti va tasavvufiy qarashlari yoritilgan. Yoqut Hamaviyning \u201cMo\u2018\u2019jamul buldon\u201d asarida esa Shayx yashagan davr va Xorazmning tarixiy geografiyasi tasvirlangan. Ushbu manbalar Shayx Najmiddin Kubroning ilmiy va ma\u2019naviy merosini o\u2018rganishda muhim ahamiyatga ega.<\/span><\/p>\n

Najmiddin Kubro (rahmatullohi alayh) \u2013 tasavvuf ilmining ulug\u2018 namoyandasi, o\u2018z davrida ma\u2019naviy va ilmiy merosi bilan tanilgan. Uning hayoti, ilmiy va tasavvufiy faoliyati ko\u2018plab tarixiy manbalarda o\u2018z aksini topgan. Shayxning \u201cValiylar tarbiyachisi\u201d, \u201cAbul Jannob\u201d, \u201cNajmiddin-l-Kubro\u201d kabi laqablarining ortida chuqur ma\u2019no va hikmat yotadi. Ushbu maqolada Najmiddin Kubroning hayot yo\u2018li, tasavvufdagi o\u2018rni, shogirdlari va mo\u2018g\u2018ullar bosqini davridagi faoliyati kabi masalalar tahlil qilinadi. Bu ishdan ko\u2018zlangan maqsad tasavvuf tarixida Shayxning ulug\u2018 rolini ochib berish, uning ilohiy karomatlari va ilmiy yondashuvlarini zamonaviy o\u2018quvchilarga tanishtirishdan iborat.<\/span><\/p>\n

Tarixchilar bergan ma\u2019lumotlarga qaraganda, uning ismi Ahmad ibn Umar ibn Muhammad, zohid imom, valiylar tarbiyachisi, Abul Jannob Najmiddin-l-Kubro al-Xorazmiy al-Xivaqiy, muhaddis va shahiddir. (7:11).<\/span><\/p>\n

Najmiddin Kubro hijriy 540-yilida Xorazmning Xiva shahrida musulmon oilada dunyoga kelgan. Tarixchilar shayxning o\u2018zi o\u2018sgan oilasi haqida aniq ma\u2019lumot bermagan. Lekin u Xorazm aholisining ko\u2018pchiligi kabi kamtarin oilada tug\u2018ilgan. Bu holat shayxning \u201cFavoihul jamol\u201d asaridagi hikoyasida ochiq ko\u2018rinadi. Shayx bolaligida matolarni qo\u2018riqlash uchun bir uydan boshpana topganini va u yerda yolg\u2018iz, qo\u2018rquv ichida tunaganini eslagan. Hatto, u bir payt o\u2018g\u2018ri kirayotganini tasavvur qilib, qo\u2018rquvdan hushini yo\u2018qotib, ertasi kuni tushgacha o\u2018ziga kelmaganini yozadi.<\/span><\/p>\n

Ushbu voqea shayxning qashshoq va ehtimol yetimlikda o\u2018tgan bolaligidan darak beradi. Chunki u matolarni qo\u2018riqlab, bir uyda yolg\u2018iz tunagan va hushsiz yotgan bolani ertasi kungacha hech kim izlanmagani uning bolaligi qiyin o\u2018tganini isbotlaydi.<\/span><\/p>\n

Shayx yuqorida ko\u2018rganimizdek juda ko\u2018plab laqablarga erishgan. Shayx laqablarining har biri zamirida bir hikoya yoki tafsilot mavjud. Ushbu hikoya va tafsilotlarni zikr qilish orqali biz bu insonning ayrim jihatlari va qanday darajadagi olim ekani bilan tanishishimiz mumkin.<\/span><\/p>\n

Zohid<\/strong> va<\/strong> qudva<\/strong>: Ushbu laqablar faqat Shayx uchun o\u2018zgacha bo\u2018lib qolmay, balki ko\u2018pgina yirik tasavvuf arboblarining nomlari tarix kitoblarida shunday laqablar bilan boshlangan. Bu ularning har biri shariat ilmlari va tariqat asoslarini birlashtirgan imom bo\u2018lganini bildiradi. Bundan tashqari, ularga ergashgan shogirdlari yoki muridlari mavjud edi. Ularning nazarida, bu imomning maqomi haqiqiy, boshqalar esa majoziy ma\u2019noda unga ergashgan.<\/span><\/p>\n

\u201cQudva\u201d so\u2018zi esa insonning diniy va dunyoviy ishlaridagi pokligi va namunaviy hayoti orqali zamondoshlari hamda undan keyingi muxlislari uchun o\u2018rnak bo\u2018lganini anglatadi. Ularning holati, amallari, fazilatlari va tarjimayi holidan o\u2018rnak olganlar ham aynan shu jihatlarni qadrlar edi.<\/span><\/p>\n

Zohid laqabi ayrim hollarda maxsus sifat ko\u2018rinishida ishlatilishi mumkin. Masalan, Abu Hoshim az-Zohid haqida bo\u2018lgani kabi. Ba\u2019zan esa bu laqab tasavvuf shayxlarining umumiy xususiyati sifatida ishlatiladi, chunki ular uchun zohidlik tariqat yo\u2018li shartlardan biri hisoblanadi. Shu ma\u2019noda Shayx bu laqabni o\u2018zida jamlagan, xuddi boshqa tariqat shayxlari kabi.<\/span><\/p>\n

\u201cValiylar<\/strong> tarbiyachisi\u201d<\/strong> \u2013 bu Shayx Najmiddin Kubroga xos bo\u2018lgan alohida laqab bo\u2018lib, u allomadan boshqa hech kimga nisbatan ishlatilmagan. Ushbu laqabning asosi fors tilidagi \u201cValiy tarosh\u201d so\u2018zidan kelib chiqqan bo\u2018lib, arab tilida \u201cvaliylar tarbiyachisi\u201d degan ma\u2019noni anglatadi.<\/span><\/p>\n

Bu unvonga sabab bo\u2018lgan ikki asos bor. Birinchi sabab aql jihatdan ma\u2019qullanadigan bo\u2018lib, u shundan iboratki, shayxning qo\u2018lida ko\u2018plab shogirdlar yetishib chiqqan, ular valiylik darajasiga erishgan. Ikkinchi sabab esa ba\u2019zi tasavvuf tarixchilarining rivoyatlariga asoslangan. Ularning aytishicha, Shayx Najmiddin jazba holatda biror kishiga nazar tashlaganida, o\u2018sha kishi ham jazbaga tushib, avliyo darajasiga erishgan. Bu holat bizni 525-hijriy yilda vafot etgan Shayx Hammad ad-Dabbosni eslatadi, chunki uning qarashidan Abdulqodir Jiyloniy va Abu Najib as-Suhravardiy kabi mashhur shaxslar avliyo darajasiga yetishgan. (3:100).<\/span><\/p>\n

\u201cJazba\u201d arabcha so\u2018z bo\u2018lib, o\u2018zbek tilida \u201cjalb qilinish\u201d yoki \u201cruhiy yuksalish\u201d ma\u2019nosini anglatadi. Tasavvuf kontekstida bu atama insonning Allohga yoki ruhiy holatga kuchli jalb bo\u2018lishi, ya\u2019ni qalban Allohga yaqin va U bilan band bo\u2018lishini bildiradi.<\/span><\/p>\n

Tasavvufda injizob yoki jazba \u2013 bu qalbning Allohga to\u2018liq yuzlanishi va dunyoviy narsalardan voz kechib, faqatgina ilohiy muhabbat bilan band bo\u2018lish holatidir. Jazba holati insonning Allohning ruhiy nurini his qilishi, qalbida kuchli bir ishonch va muhabbat uyg\u2018onishi orqali yuzaga keladi.<\/span><\/p>\n

Shayxlar yoki avliyolar nazarida jazba holati shogirdga o\u2018tishi mumkin, ya\u2019ni bunda bir shayxning qarashlari yoki so\u2018zlari boshqa bir kishining qalbini uyg\u2018otishi va uni ruhiy o\u2018zgarish sari yetaklashi tasavvur qilinadi. Bu holat tasavvufda \u201cilohiy jalb\u201d deb ta\u2019riflanadi va avliyolar orasida keng tarqalgan tasavvurdir.<\/span><\/p>\n

Masalan, yuqoridagi misolda Shayx Najmiddinning nazari bilan bir kishining ruhiy jazbaga tushishi va Allohga yaqin bo\u2018lgan avliyo maqomiga erishishi qayd etilgan. Bu jarayon inson qalbida ilohiy o\u2018zgarishning boshlanishi sifatida talqin qilinadi. Tasavvufda bu holat insonning ruhiy tarbiyasi va yuqori maqomga erishish jarayonining bir bosqichi hisoblanadi.<\/span><\/p>\n

Qanday sabab bilan Shayx Najmiddinga ushbu unvon berilgan bo\u2018lmasin, bu yerda muhim jihat shuki, Shayx ushbu unvonga ega bo\u2018lib, hayotining ikkinchi yarmida shuhrat qozongan. Aynan o\u2018sha davrda u Xorazmda yashab, tasavvufni targ\u2018ib qilish bilan shug\u2018ullangan.<\/span><\/p>\n

Abul<\/strong> Jannob<\/strong>. Shayx Najmiddin \u201cFavoihul Jamol\u201d asarida o\u2018zining \u201cAbul Jannob\u201d kunyasi haqida hikoya qilib, bunday deydi:<\/span><\/p>\n

\u201cIskandariya shahrida hadislar tinglab o\u2018tirgan edim, to\u2018satdan hushimni yo\u2018qotdim va bir holatga tushib qoldim. Shu holatda Payg\u2018ambarimiz Muhammad sollallohu alayhi vasallamni ko\u2018rdim. U zot men bilan yonma-yon o\u2018tirgan edilar. O\u2018sha paytda ichimda bir ilhom tug\u2018ildi va Payg\u2018ambarimizdan kunyani so\u2018rashni xohladim. Shunda dedim: \u2018Yo Rasululloh, men \u201cAbul Janob\u201d (tashdidsiz) bo\u2018laymi yoki \u201cAbu al-Jannab\u201d (tashdidli)?\u201d. Nafsim esa ich-ichidan \u201cAbul Janob\u201dni afzal ko\u2018rar edi. Lekin u zot: \u2018Yo\u2018q, balki sen \u201cAbul Jannob\u201d bo\u2018lasan, dedilar\u201d [4:144].<\/span><\/p>\n

Shu tariqa Shayx Najmiddin \u201cAbul Jannob\u201d kunyasi bilan mashhur bo\u2018ldi. Shundan ta\u2019sirlangan ba\u2019zi shoirlar o\u2018z asarlarida bu voqeani tasvirlashdi. Masalan, quyidagi bayt ko\u2018plab tasavvufiy manbalarda uchraydi:<\/span><\/p>\n

Rasulimiz dedi unga tushida ko\u2018rib,<\/span><\/p>\n

Sen bo\u2018lasan Abul Jannob, bu nom haqiq.<\/span><\/p>\n

Bu hikoya yana Shayx Abul Hasan al-Shoziliy haqidagi rivoyatni eslatadi. Al-Shoziliy yashagan davri va undan keyin ham \u201cShoziliy\u201d deb tanilgan. Ammo u Marokashdagi Shozila qishlog\u2018idan bo\u2018lmagan. O\u2018zi rivoyat qiladiki:<\/span><\/p>\n

\u201cBir kuni dedim: \u2018Ey Robbim, nega meni \u201cShoziliy\u201d deb atading? Axir men Shoziladan emasman\u201d. Shunda menga xitob keldi: \u2018Ey Ali, seni Men \u201cShoziliy\u201d deb atamadim, balki sen \u201cShoziliy\u201dsan, chunki mening xizmatimda haddan tashqari fidokorsan\u201d [1:52]. Bu voqea shuni ko\u2018rsatadiki, ulug\u2018 shayxlarning laqab va kunyasi ko\u2018pincha ilohiy ilhom yoki ruhiy holatlar orqali berilgan bo\u2018lib, ularning hayoti va ma\u2019naviy martabasini aks ettiradi.<\/span><\/p>\n

Kubro<\/strong>. Shayxning eng mashhur laqabi \u201cKubro\u201d bo\u02bblib, ba\u2019zilar uni \u201cNajm Kubro\u201d, ba\u2019zilar esa \u201cNajmiddin Kubro\u201d deb atashadi. Ushbu laqab haqida turli izohlar mavjud.<\/span><\/p>\n

Ibn al-Imod al-Hanbaliy bunday deydi: Shayx yoshligida tengqurlaridan oldinroq murakkab masala va nozik narsalarni tushunishda ajralib turar edi. Shu sababdan unga \u201cTomma kubro\u201d (katta ofat) deb laqab berishgan [2:79]. Keyinchalik \u201ctomma\u201d so\u02bbzi olib tashlanib, faqat \u201cKubro\u201d qoldirilgan. Boshqa tarixchilar ham ushbu fikrni tasdiqlagan. Shunga ko\u02bbra, bu laqab Shayxning yoshlikdagi tabiati va bahs va munozaralardagi mahoratidan kelib chiqib olingan. U bahslarda xuddi ofat singari zarba beruvchi edi.<\/span><\/p>\n

Ammo doktor Qosim G\u02bbino Hofiz Sheroziyga oid baytlarni ichidan so\u02bbzning tasavvufiy ma\u02bcnosini ham bor ekanini aytadi. Qosim G\u2018ino \u201ctomma\u201d so\u2018zini solikning (tasavvuf yo\u02bblidagi talabaning) ilk bosqichlarida tiliga tushuvchi so\u02bbzlar, odatdan tashqari hodisa va karomatlar degan ma\u2019noda deb aytgan. Bu tushuntirishni Sayyid Ja\u02bcfar Sajodiyning \u201cFihrink Mustalahoti Urafo\u201d kitobida ham ko\u02bbrish mumkin [5:620]. Shuning uchun \u201ctomma\u201d so\u02bbzining ushbu tasavvufiy ma\u02bcnosi shayxning laqabini izohlash uchun ko\u02bbproq mos bo\u02bblishi mumkin.<\/span><\/p>\n

Imom Zahabiy esa boshqa bir izohni keltiradi. U Abul A\u2019lo al-Foriziydan bunday deganini eshitgan: \u201cBu aslida Najm al-Kubro, lekin keyinchalik yengillashtirilib, \u201cNajmiddin Kubro\u201d deyiladigan bo\u02bblgan\u201d. \u201cSiyar a\u02bclam an-Nubalo\u201d asarining muhaqqiqi bu fikrni tasdiqlab: \u201cAbul A\u2019lo al-Foriziy o\u02bbzi yashagan hududdagi bu masalalarni yaxshi biladi\u201d, deb izoh bergan [8:111].<\/span><\/p>\n

Shunday qilib, \u201cKubro\u201d laqabining ma\u02bcnosi ko\u02bbp qirralidir. U shayxning bahs-munozaradagi yetukligidan tortib, tasavvufiy ma\u02bcnolariga qadar jihatlarni qamrab oladi.<\/span><\/p>\n

Xorazmiy va Xivaqiy <\/strong>nisbasi ko\u2018plab ilm va fazilat sohiblari orasida mashhur bo\u2018lib, ular Xorazmga mansub ekanini anglatadi. Xorazm \u2013 bu ulkan mintaqa bo\u2018lib, mashhur geograf Yoqut Hamaviy hijriy 616-yilda, Shayx Najmiddin vafotidan ikki yil oldin u yerni ziyorat qilgan. U bu haqda quyidagi ma\u2019lumotlarni bergan:<\/span><\/p>\n

\u201cXorazm bir shahar nomi emas, balki butun mintaqaning nomidir. Ammo uning eng katta markazi bugungi kunda Gurganj deb ataladi, lekin aholisi uni Ko\u2018rkanj deb ataydi. Xorazmning aksar qishloqlari bozor, rasta va do\u2018konlarga ega. Kamdan-kam hollarda bozori bo\u2018lmagan qishloqlar uchraydi. Xavfsizlik va osoyishtalik mukammal darajada ta\u2019minlangan. U yerda qish juda qattiq bo\u2018ladi, hatto men ularning Jayhun daryosini \u2013 eni bir mil bo\u2018lgan daryoni \u2013 muzlab qolganini ko\u2018rdim. Muz ustida karvon va yuk ulovlari bemalol o\u2018tib yurardi. Ular odatda uzun bo\u2018yli va gavdali bo\u2018lib, peshonasi kengdir. Men Xorazmning sovuq iqlimini o\u2018z ko\u2018zim bilan ko\u2018rdim: yo\u2018llari shunday qattiq muzlab qolardiki, go\u2018yoki quruq chang to\u2018zib ketardi. Agar havo biroz isib, osmonni bulut qoplasa, yo\u2018llar yana botqoqqa aylanib, ot va hayvonlar tizzasigacha botib ketardi. Men u yerda nimanidir yozishga harakat qildim, lekin siyohdonim muzlab qolib, olov yoniga qo\u2018yib eritishga harakat qildim. Shuningdek, sho\u2018rva ichmoqchi bo\u2018lganimda, u labimda muzlab qotib qolardi.<\/span><\/p>\n

Shunga qaramay, Xorazm juda yaxshi diyor. Uning aholisi bilimli, fiqh va ilmdan xabardor, aqlli va boy. U yerda hayot qulay, rizq oson topiladi va yashash sharoiti yaxshi edi. Ammo hozir menga xabar keldiki, hijriy 618-yilda mo\u2018g\u2018ullar bu diyorni bosib olib, vayron qilgan, aholisini o\u2018ldirgan va xarobaga aylantirgan ekan. O\u2018ylaymanki, Xorazmning o\u2018sha davrdagi obodlik darajasi, aholisi ko\u2018pligi, boyligi va shar\u2019iy qonunlarga amal qilishiga dunyoda teng keladigan boshqa biror shahar bo\u2018lmagan. Biz Allohning bandalarimiz, Unga qaytamiz\u201d [6:395].<\/span><\/p>\n

\u201cXivaqiy\u201d laqabi Xorazm hududidagi Xivaq qishlog\u2018iga nisbatan aytilgan. Bu haqda Yoqut Hamaviy bunday yozadi:<\/span><\/p>\n

\u00a0\u201cBu Xorazmning bir hududidagi qishloq va qal\u2019a bo\u2018lib, yerli aholi uni \u201cXiva\u201d deb ataydi va odamlarini \u201cXivaqiy\u201d deb chaqiradi. U yerning aholisi shofeiy mazhabida, holbuki Xorazmning boshqa hududlari asosan hanafiy mazhabiga amal qiladi [6:415].<\/span><\/p>\n

Shuningdek, shayxning yana ikki mashhur laqabi bor: \u201cMuhaddis\u201d va \u201cShahid\u201d<\/strong>.<\/span><\/p>\n

    \n
  1. \u201cMuhaddis\u201d laqabi Shayx Najmiddinning hadis ilmi bilan shug\u2018ullangani va bu borada yetuk olim bo\u2018lgani sababli berilgan.<\/span><\/li>\n
  2. \u201cShahid\u201d laqabi esa uning hayotining oxirida bo\u2018lib o\u2018tgan dramatik voqealar natijasida shahidlik maqomiga erishgani sababli atalgan.<\/span><\/li>\n<\/ol>\n

    Shayx Najmiddin Kubro (rahmatullohi alayh) mo\u2018g\u2018ullar bilan bo\u2018lgan jangda Xorazmda shahid bo\u2018lgan. Rivoyat qilinishicha, Xorazm sultoni shayx va uning qariyb oltmish nafar safdoshlari oldiga kelib, ularga shunday degan: \u201cBu yurtdan chiqib ketinglar, chunki Sharqdan bir olov chiqib, G\u2018arbga yaqin joylargacha kuydirmoqda. Bu ummat boshiga kelgan eng katta fitnadir\u201d. Shunda shayxning shogirdlari: \u201cEy Najmiddin, bu fitnaning ko\u2018tarilishi uchun duo qilsangiz bo\u2018lmaydimi?\u201d deb so\u2018rashdi. Shayx javob berdi: \u201cBu qat\u2019iy hukmdir, bunday narsada duo foyda bermaydi\u201d. Ular undan: \u201cSiz biz bilan chiqasizmi?\u201d deb so\u2018rashganida, shayx dedi: \u201cSizlar jo\u2018nanglar, men esa shu yerda shahid bo\u2018laman\u201d.<\/span><\/p>\n

    Dushman shaharni egallaganida, shayx va qolgan safdoshlari masjidga yig\u2018ilib, \u201cNamoz uchun jamlaninglar!\u201d deb e\u2019lon qilishdi. So\u2018ngra shayx ularga: \u201cTurib, Alloh yo\u2018lida jang qilaylik!\u201d dedi. U uyiga kirib, o\u2018zining murshididan qolgan rido(xirqa)ni kiyib, dushmanga qarshi chiqdi. Dushman unga tosh va o\u2018qlar otib, hujum qildi. Shayx jang maydonida g\u2018azab bilan dushmanga qarshi kurashdi. Nihoyat, uning ko\u2018ksiga bir o\u2018q tegdi. Shayx o\u2018qni tortib olib, osmon tomonga uloqtirdi va qon to\u2018kila boshladi. U shunday dedi: \u201cEy Robbim, agar sevgingni istasang, meni visoling bilan yoki hijroning bilan o\u2018ldir!\u201d Va shu so\u2018zlar bilan jon taslim qildi. Shayx o\u2018z raboti (zaviyasi)da dafn qilindi. Alloh unga rahmat qilsin!<\/span><\/p>\n

    Najmiddin Kubro tasavvuf ilmining buyuk namoyandasi bo\u2018lib, uning hayoti va faoliyati ibrat bo\u2018lib xizmat qiladi. Shayxning shogirdlari orasida tarqalgan ruhiy yuksalish tajribasi tasavvuf tarixida alohida o\u2018rin egallaydi. Uning \u201cValiylar tarbiyachisi\u201d unvoni shogirdlarga bo\u2018lgan cheksiz e\u2019tiborini va tasavvuf ma\u2019naviyatiga bo\u2018lgan xizmatini aks ettiradi. Shayxning mo\u2018g\u2018ullar istilosi davridagi shahidlik maqomi uning fidokor va shijoatli shaxs ekanini tasdiqlaydi.\u00a0<\/strong><\/span><\/p>\n

    FOYDALANILGAN ADABIYOTLAR:<\/strong>\u00a0<\/strong><\/span><\/div>\n
      \n
    1. \n
      Ahmad Kumushxonaviy. Jami\u2019 ul-usul fil avliyo.<\/span><\/div>\n<\/li>\n
    2. \n
      Ibn al-Imod al-Hanbaliy. Zazarotuz zahab fi axbori man zahaba. \u2013 J. 5.<\/span><\/div>\n<\/li>\n
    3. \n
      Kamoliddin Dimyariy. Hayotul hayavonil kubro. \u2013 J. 1.<\/span><\/div>\n<\/li>\n
    4. \n
      Najmiddin Kubro. Favoihul jamol va favotihul jalol.<\/span><\/div>\n<\/li>\n
    5. \n
      Qosim G\u2018ino. Tarixut tasavvuf fil islom.<\/span><\/div>\n<\/li>\n
    6. \n
      Yoqut Hamaviy. Mo\u2018\u2019jamul buldon. \u2013 J. 2.<\/span><\/div>\n<\/li>\n
    7. \n
      Yusuf Zaydon. Tahqiq Favoihul jamol va favotihul jamol.<\/span><\/div>\n<\/li>\n
    8. \n
      Siyar a\u2019lomi an-nubalo. \u2013 J.22<\/span><\/div>\n<\/li>\n<\/ol>\n
      Nurmuhammad Matkarimov,<\/span><\/strong>
      \nImom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

      Najmiddin Kubro hayoti va faoliyati haqida bir qancha muhim asarlarda ma\u2019lumot beriladi. Yusuf Zaydonning \u201cTahqiqu Favoihul jamol\u201d asarida Shayxning tasavvufiy merosi tahlil qilingan. Kamoliddin Dimyariyning \u201cHayotul hayavonil kubro\u201d asarida Shayxning shogirdlariga ta\u2019siri va ilmiy faoliyati haqida hikoya qilingan. Najmiddin Kubroning \u201cFavoihul jamal\u201d asarida allomaning shaxsiy hayoti va tasavvufiy qarashlari yoritilgan. Yoqut Hamaviyning \u201cMo\u2018\u2019jamul buldon\u201d asarida …<\/p>\n","protected":false},"author":1,"featured_media":50659,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nTASAVVUF TARIXIDAGI UNUTILMAS SHAXS: NAJMIDDIN KUBRO - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"TASAVVUF TARIXIDAGI UNUTILMAS SHAXS: NAJMIDDIN KUBRO\" \/>\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=50658&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TASAVVUF TARIXIDAGI UNUTILMAS SHAXS: NAJMIDDIN KUBRO - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"TASAVVUF TARIXIDAGI UNUTILMAS SHAXS: NAJMIDDIN KUBRO\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=50658&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=\"2026-07-02T04:09:05+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2026-07-01T07:10:37+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/07\/kubro0207.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"440\" \/>\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=50658&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=50658&lang=oz\",\"name\":\"TASAVVUF TARIXIDAGI UNUTILMAS SHAXS: NAJMIDDIN KUBRO - 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