{"id":53733,"date":"2026-10-28T14:17:05","date_gmt":"2026-10-28T09:17:05","guid":{"rendered":"https:\/\/bukhari.uz\/?p=53733"},"modified":"2026-10-27T17:25:58","modified_gmt":"2026-10-27T12:25:58","slug":"ibn-sinoning-ruh-va-qalb-falsafasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=53733&lang=oz","title":{"rendered":"IBN SINONING RUH VA QALB FALSAFASI"},"content":{"rendered":"

Ibn Sino \u201cAl-qonun fi-t-tibb\u201d asarida qalbning (yurakning \u2013 N.J.) anatomik tuzili\u015fini va fiziologik\u00a0 vazifalarini batafsil o\u00e7ib bergan. U qalbni t\u00f6rt b\u00f6\u015flikka (kameraga) b\u00f6lingan a\u02bczo ekanini aytadi va ularning har birining vazifalarini alohida izohlaydi. Bu tavsif \u00f6\u015fa davr u\u00e7un juda il\u011for bilimlar darajasini\u00a0 k\u00f6rsatadi va ayti\u015f mumkinki, Ibn Sino paradigmasining bir k\u00f6rini\u015fi. Alloma \u00f6z ta\u02bclimotida qalbni inson tanasidagi asosiy a\u02bczo\u00a0 sifatida baholaydi. Uni \u201chayotning asli\u201d va \u201cruhning qarorgohi\u201d deb ataydi. Tasavvufda \u201cQalb \u2013 Allohning uyi,\u00a0 Mutlaq ruh o\u015fiyoni\u201d deyiladi ( Ansoriy, \u011eazzoliy, Rumiy, Nasafiy, Hayyom, Navoiy va bo\u015fqalar). Qalbga nafaqat qonni haydov\u00e7i, vujudni qon bilan ta\u02bcminlov\u00e7i a\u02bczo,\u00a0 balki hayotiy harorat, i\u015ftiyoq (harorai \u011fariziya) va \u201chayot ruhi\u201d (ruhi hayavoni)ni q\u00f6z\u011fatuv\u00e7i a\u02bczo deb qaragan. Qalb (yurak) t\u00f6rt asosiy vazifani bajaradi: qonni hayda\u015f, hayotiy harorat \u2013 ya\u015fa\u015f i\u015ftiyoqini q\u00f6z\u011fati\u015f, ruhni \u015fakllantiradigan a\u02bczolarga yetkazi\u015f va his-tuy\u011fular maskani b\u00f6li\u015f. Bu vazifalar bir-biridan mustaqil va ayni paytda \u00f6zaro \u00e7ambar\u00e7as bo\u011fliq. Ularning hamjihatlikdagi faoliyati vujud hayotiyligini ta\u02bcminlaydi. Ibn Sino qalb bilan jigar, miya va bo\u015fqa a\u02bczolar \u00f6rtasidagi bo\u011fliqliklarni ham tahlil qilgan. U qalb, jigar va miyaning tanadagi eng muhim u\u00e7ta a\u02bczo ekanligini ta\u02bckidlaydi. Qalb hayotiy ku\u00e7ning tayan\u00e7i, jigar oziqlani\u015f maskani, miya esa his va harakatni ta\u02bcminlaydi.<\/span><\/p>\n

Ibn Sinoning tibbiy falsafasida ruh va jism \u00f6rtasida uzviy bo\u011fliqlik mavjud. U tananing so\u011fligi ruhning holatidan kelib \u00e7iqi\u015fini\u00a0 va aksin\u00e7a, ruhiy so\u011fliq jismoniy holatga ta\u02bcsir qili\u015fini aytadi. Bu ilmiy \u011foya zamonaviy psixosomatik tibbiyotning asoslari oldindan yaratilganini k\u00f6rsatadi.[1]<\/sup><\/a> Ibn Sino t\u00f6rtta asosiy mizoj (temperament) nazariyasini rivojlantirgan. Jumladan, qonli (jonzotlar bilan bo\u011fliq), safro (xolerik), savdo (melanxolik) va bal\u011fam (flegmatik) mizojlar. Bu mizojlar jismdagi t\u00f6rt asosiy suyuqlik (qon, sariq safro, qora safro, bal\u011fam) nisbatiga bo\u011fliq. Mizoj nafaqat jismoniy, balki ruhiy xususiyatlarni ham belgilaydi[2]<\/sup><\/a>.\u00a0 Ruhning jismoniy so\u011fliqqa ta\u02bcsiri har xil y\u00f6llar orqali amalga o\u015fadi. Ruhiy iztiroblar, \u011fam-\u011fussa, qay\u011fu va xavotir jismda turli kasalliklarni keltirib \u00e7iqari\u015fi mumkin. Aksin\u00e7a, ruhiy tin\u00e7lik, xotirjamlik va quvon\u00e7 jismoniy so\u011fliqni mustahkamlaydi. Ibn Sino bu holatlarga k\u00f6plab misollar keltirgan. Faylasufning ta\u02bclimotida kasalliklarni davola\u015fda ham ruhiy omillarga e\u02bctibor beri\u015f zarurligi \u011foyasi ilgari surilgan. Bemor bilan muloqotda uning ruhiy holatini e\u02bctiborga oli\u015f, i\u015fontiri\u015f va umid uy\u011foti\u015f muhimligini ta\u02bckidlaydi. Ba\u02bczan s\u00f6z va i\u015fontiri\u015f dorilardan ham samaraliroq b\u00f6li\u015fi mumkinligini aytadi.<\/span><\/p>\n

Ibn Sino qalb (yurak) kasalliklarini ikki turga ajratgan: moddiy va\u00a0 ruhiy. Moddiy kasalliklar qalbning t\u00f6qimalarida yuzaga keladigan \u00f6zgari\u015flar bilan bo\u011fliq. Ruhiy kasalliklar esa qalbning faoliyat buzili\u015fi bilan bo\u011fliq b\u00f6lib, k\u00f6pin\u00e7a ruhiy sabablar natijasida yuzaga keladi[3]<\/sup><\/a>. Qalbning ruhiy kasalliklari orasida Ibn Sino quyidagilarni sanab \u00f6tgan: yurak uri\u015fi tezligi (xafaqon), yurakning siqili\u015fi (inqiboz), q\u00f6rquv va ta\u015fvi\u015f. Bu kasalliklar k\u00f6pin\u00e7a ku\u00e7li his-tuy\u011fular, xavotir, q\u00f6rquv yoki \u011fam-\u011fussa, xullaski, ruhiy va ma\u02bcnaviy ozurdaliklar natijasida paydo b\u00f6ladi. Alloma bu kasalliklarni davola\u015fda umumiy yonda\u015fuvni taklif etadi. Davola\u015f nafaqat dorilar bilan, balki ruhiy ta\u02bcsir k\u00f6rsati\u015f, muhitni \u00f6zgartiri\u015f, musiqa terapiyasi, xu\u015f kayfiyat uy\u011fotuv\u00e7i, orom beruv\u00e7i k\u00f6pgina omillar va bo\u015fqa usullar bilan ham amalga o\u015firili\u015fi kerak. U qalbni tin\u00e7lantiri\u015f va ruhiy muvozanatni tikla\u015f u\u00e7un maxsus usullar i\u015flab \u00e7iqqan. Ruhiy jihatdan an\u00e7a o\u011fir hisoblangan \u201cI\u015fqi junun\u201d (i\u015fq al-junun) kasalligi ham Ibn Sino tomonidan keng \u00f6rganilgan. U mazkur kasallikni qalbning biror narsaga haddan ta\u015fqari qattiq bo\u011flani\u015fi, bo\u015fqa\u00e7a qilib aytganda, \u00f6zini butkul unutgan holatdagi\u00a0\u00a0 o\u015fiqlik natijasida yuzaga keluv\u00e7i ruhiy buzili\u015f deb ta\u02bcriflagan va uning davola\u015f usullarini k\u00f6rsatgan. Bu holat har kimda har xil \u015faklda yuz beri\u015fi mumkin. Ya\u02bcni kimdir pul, boylikka, yana kimdir amal,\u00a0 mansabga, bo\u015fqasi \u015fon-\u015fuhrat, unvonu mukofotlarga butkul bo\u011flangan va unga eri\u015fmasa hayotining mazmuni qolmagan b\u00f6ladi. Uni fojiadek qabul qiladi.<\/span><\/p>\n

Ibn Sino tibbiyot va falsafani birla\u015ftirib, ruh va qalbning tibbiy-fiziologik jihatlarini \u00e7uqur tahlil qilgan. Qalbga nafaqat moddiy a\u02bczo sifatida, balki ruhiy jarayonlarning ustuni sifatida ham qaraydi. Yurakning t\u00f6rt kamerali anatomik tuzili\u015fi, qon aylani\u015fi, hayotiy i\u015ftiyoq, zavq uy\u011foti\u015fi va ruhiy ma\u015fqlar bilan bo\u011fliq faoliyatlari borasidagi xulosalari zamonaviy kardiologiya va psixosomatik tibbiyotning asosini ta\u015fkil etadi. Ibn Sino ruh va jism \u00f6rtasidagi uzviy bo\u011fliqlikni ta\u02bckidlab, ruhiy holatning jismoniy so\u011fliqqa ta\u02bcsirini va aksin\u00e7a, jismoniy holatning ruhiy faoliyatga ta\u02bcsirini aniqlagan.<\/span><\/p>\n

Mizoj (temperament) nazariyasi ham jism va ruhning bir-biriga ta\u02bcsirini tu\u015funi\u015fda muhim ahamiyat kasb etadi. Qonli, safro, savdo va bal\u011fam mizojlar insonning ruhiy xususiyatlari va jismoniy so\u011fli\u011fi bilan \u00e7ambar\u00e7as bo\u011fliq. Demak ruh va qalbning bir-birini t\u00f6ldiruv\u00e7i faoliyatida\u00a0 jism bilan uy\u011funlik mavjud. \u015eu tariqa, Ibn Sinoning tibbiy-fiziologik qara\u015flari ruh va qalbning integral tizimini o\u00e7ib beradi: ular nafaqat insonning moddiy hayotini, balki ma\u02bcnaviy va axloqiy faoliyatini ham muvofiqla\u015ftiruv\u00e7i vosita hisoblanadi. Bunday yonda\u015fuv zamonaviy psixosomatik tibbiyot va psixologik treninglarda ham yaqqol aks etadi, insonning jismoniy va ruhiy so\u011fli\u011fini uy\u011funla\u015ftiri\u015fga xizmat qiladi[4]<\/sup><\/a>.<\/span><\/p>\n

Ibn Sino metafizikasida ruh tabiatan Oliy olamga intiluv\u00e7i substansiya hisoblanadi. Bu intili\u015f ruhning kelib \u00e7iqi\u015f manbai \u2013 Faol aqlga qayti\u015f istagi bilan bo\u011fliq. Ruhning moddiy dunyodagi hayoti vaqtin\u00e7alik, biroq doimo \u00f6z asl vataniga \u2013 Mutlaq ruhga qayti\u015fni orzu qiladi. Bu intili\u015f ruhning tabiiy harakati b\u00f6lib,\u00a0 u ikki y\u00f6l orqali amalga o\u015fadi: bilim orqali va ma\u02bcnaviy tazkiya orqali. Bilim orqali ruh aqliy haqiqatlarni anglaydi va ular bilan uy\u011funla\u015fadi. Ma\u02bcnaviy tazkiya orqali ruh \u00f6zini moddiy bo\u011flani\u015flardan ozod qiladi, ma\u02bcnaviy olamga, kayhoniy xilqatga\u00a0 yaqinla\u015fadi[5]<\/sup><\/a>.\u00a0 Zotan, ruh \u2013 Allohdan. U moddiy olamga \u2013 vujudga ma\u02bcno, mazmun, ezgulikka intili\u015f quvvati b\u00f6lib keladi. Ruh haqidagi tasavvurlarimiz \u00e7eklangan, uni butun miqyosi, k\u00f6lami va bar\u00e7a qirralari bilan angla\u015fimiz mu\u015fkul. Ruhning sirli, sinoatli tomoni ana \u015funda. \u201cVa sendan ruh haqida s\u00f6rarlar. Sen: \u201cRuh \u2013 Robbimning i\u015fidir. Sizga juda oz ilm berilgandir\u201d<\/strong>, deb ayt\u201d[6]<\/sup><\/a>.<\/span><\/p>\n

Ibn Sino ta\u02bclimotida insonning komillikka va undan s\u00f6ng Mutlaq ruhga intili\u015fi jarayoni bosqi\u00e7ma-bosqi\u00e7 \u2013 oddiydan murakkabga, qalb javharidan Oliy haqiqatga qarab harakatda amalga o\u015fadi. Ya\u02bcni ruh avval moddiy narsalardan bilim, ku\u00e7, ra\u011fbat oladi. Bilim qan\u00e7a ku\u00e7li b\u00f6lsa, ra\u011fbat, intili\u015f \u015fun\u00e7a o\u015fadi. Keyin taxayyul olamiga \u2013 mavhum tu\u015fun\u00e7alar darajasiga k\u00f6tariladi, s\u00f6ngra universal haqiqatlarni anglaydi va nihoyat, Oliy aql bilan uy\u011funla\u015fadi. Bu jarayon \u201caqliy k\u00f6tarili\u015f\u201d (at-taraqqi al-aqli) deb ataladi. Ruhning oliy olamga intili\u015fi nafaqat nazariy, balki amaliy ahamiyatga ham ega. Bu intili\u015f insonga hayotdan ma\u02bcno izla\u015f, maqsad va orzu bilan ya\u015fa\u015f zavqini beradi. Uni kamolotga y\u00f6naltiradi va hayotiy qiyin\u00e7iliklarni yengi\u015fga yordam beradi. Ibn Sino falsafasida bu intili\u015f insoniyatning eng oliy maqsadi hisoblanadi.<\/span><\/p>\n

Qalb Ibn Sino metafizikasida ma\u02bcnaviy tajribalarni bo\u015fdan ke\u00e7iri\u015f va ilohiy haqiqatlarni idrok eti\u015f a\u02bczosi sifatida muhim \u00f6rin tutadi. U qalbni ruhiy his qili\u015f va bevosita angla\u015fning asosiy a\u02bczosi deb hisoblaydi. Inson qalb orqali haqiqatlarni aqliy mulohazalarsiz t\u00f6\u011fridan-t\u00f6\u011fri idrok eti\u015fi mumkin.[7]<\/sup><\/a> Ibn Sino ta\u02bclimotida qalbiy idrok (al-idrok al-qalbi) alohida bili\u015f turi hisoblanadi. Bu idrok hissiy va aqliy idrokdan farqli holda, bevosita, ya\u02bcni amaliy va intuitiv imkoniyatga ega. Qalbiy idrok orqali olingan bilimlar aniq va i\u015fon\u00e7li b\u00f6ladi. \u00c7unki ular he\u00e7 qanday vositasiz t\u00f6\u011fridan-t\u00f6\u011fri qalbga tu\u015fadi. Qalbning ma\u02bcnaviy tajriba maskani sifatidagi vazifasi turli holatlarda namoyon b\u00f6ladi. Undan muhabbat, q\u00f6rquv, umid, sabr-toqat kabi bir-biriga zid ruhiy ke\u00e7inmalar \u00f6rin oladi. Bular faqat his-tuy\u011fulargina emas, balki ma\u02bcnaviy angla\u015fning \u00f6ziga xos imkoniyatlari. Masalan, ilohiy muhabbat qalbda yuzaga kelib, insonni oliy haqiqatlarga yetaklaydi. Ibn Sino qalbning ma\u02bcnaviy tajriba maydoni sifatidagi rolini tasavvuf ta\u02bclimoti asoslariga bo\u011flaydi va tasavvufdagi qalbiy angla\u015f, hol va maqom tu\u015fun\u00e7alarini \u00f6z falsafasiga singdiradi. Qalb sofligi va ma\u02bcnaviy k\u00f6tarili\u015f Allomaning metafizik tizimida muhim \u00f6rin tutadi. Qalb \u2013 ming bir jilodagi javhar. Ruh \u2013 yo\u011fdu. Qalb \u2013 pokiza niyatlar, oliy maqsadlar, ezguliklar maskani. Ruh qalbni makon tutib inson olamini nurga \u00e7ul\u011fab, uni \u00f6zi bilan birga samoviy yuksakliklarga \u2013 Mutlaq ruhga olib \u00e7iqadi.<\/span><\/p>\n

Ibn Sinoning emanatsiya nazariyasida inson ruhi va kayhoniy aql \u00f6rtasida doimiy aloqa mavjud. Samoviy aql, ya\u02bcni Faol aql (al-aql al-fa\u02bcal) bar\u00e7a insoniy bilimlar va ma\u02bcrifatning manbai hisoblanadi. Har bir inson ruhi \u00f6z tayyorgarlik darajasiga va imkoniyatiga qarab aqldan fayz oladi. Bu aloqa ikki y\u00f6nali\u015fda amalga o\u015fadi. Bir tomondan, Faol aqldan bar\u00e7a ruhiy \u015fakllar va bilimlar so\u00e7iladi. Inson ruhi bu \u015fakllarni qabul qili\u015f orqali bilim oladi va kamolotga eri\u015fadi. Ikkin\u00e7i tomondan, inson ruhi iz\u00e7il takomil va rivojlani\u015f orqali Faol aqlga yaqinla\u015fadi va undan tobora k\u00f6proq fayz oli\u015f imkoniyatiga ega b\u00f6ladi[8]<\/sup><\/a>.<\/span><\/p>\n

Ibn Sino ta\u02bclimotida bunday aloqaning samaradorligi turli omillarga bo\u011fliq. Jumladan, ruhning sofligi, aqliy tayyorgarligi, moddiy manfaatlardan ozodligi va yuksak ma\u02bcnaviy daraja. Ba\u02bczi odamlar, xususan pay\u011fambarlar, avliyolar, valiylar va faylasuflar bu aloqani juda ku\u00e7li \u00f6rnatadilar. Ularda qalb va samo, ruh va Mutlaq ruh \u00f6rtasidagi t\u00f6\u011fridan-t\u00f6\u011fri muloqot bir mun\u00e7a faolroq \u00f6rnatiladi. Natijada ular bevosita ilohiy bilim, ilhom, zavq oladilar. Ana \u015funda vahiy holati yuzaga keladi. Inson ruhining kayhoniy aql bilan aloqasi Ibn Sinoning tabiat, uning tizimi, \u00e7egaralari va asoslariga doir qara\u015flarida muhim \u00f6rin tutadi. Bu aloqa orqali universal haqiqatlar, umumiy tu\u015fun\u00e7alar va zaruriy bilimlar inson ruhiga tu\u015fadi. \u015eu ma\u02bcnoda har bir inson ki\u00e7ik olam\u00a0 va u ulkan olam bilan uy\u011funlikda ya\u015faydi (Olami su\u011froda neki bor, olami kubroda bor. J. Rumiy).<\/span><\/p>\n

Ibn Sino falsafasida ruh bilan qalbning metafizik va ma\u02bcnaviy jihatlari insonning oliy maqsadga intiluv\u00e7i tabiatini o\u00e7ib beradi. Ruh nafaqat moddiy dunyoda vaqtin\u00e7alik \u015faklda mavjud, balki doimo Oliy olam \u2013 Aqliy haqiqatlar manbaiga qayti\u015fni orzu qiladi. Bu orzu ruhning tabiiy harakati va uning \u201caqliy k\u00f6tarili\u015fi\u201d jarayonida namoyon b\u00f6ladi. Ya\u02bcni ruh avvalo moddiy obyektlardan bilim oladi, keyin mavhum tu\u015fun\u00e7alar darajasiga k\u00f6tariladi, oxir-oqibatda Mutlaq haqiqat bilan uy\u011funla\u015fadi[9]<\/sup><\/a>.<\/span><\/p>\n

Ruhning Oliy olamga intili\u015fi nafaqat nazariy ahamiyatga ega, balki insonning amaliy hayoti va ma\u02bcnaviy kamolotida ham muhim rol \u00f6ynaydi. Bu intili\u015f insonni ma\u02bcno va maqsad sari y\u00f6naltiradi, hayotiy qiyin\u00e7iliklarni yengi\u015fga yordam beradi, \u015faxsga yuksak ma\u02bcnaviy darajaga k\u00f6tarili\u015f imkoniyatini yaratadi. Qalb esa ruhiy tajriba va ma\u02bcnaviy angla\u015f maskani sifatida muhim vazifani bajaradi. Qalbiy idrok (al-idrok al-qalbi) hissiy va aqliy idrokdan farqli holda bevosita va intuitiv xarakterga ega b\u00f6lib, aqliy mulohazalarsiz haqiqatlarni angla\u015f imkonini beradi. \u015eu tariqa, qalb orqali inson muhabbat, sabr, umid hamda ilohiy tajribalar kabi ma\u02bcrifiy holatlarni bo\u015fdan ke\u00e7iradi va ma\u02bcnaviy kamolotga eri\u015fadi.<\/span><\/p>\n

Ibn Sinoning metafizik tizimida ruh va Faol aql \u00f6rtasidagi aloqa ham alohida ahamiyatga ega. Inson ruhi Faol aqldan fayz, ra\u011fbat oladi va uning ma\u02bcnaviy ravnaqi \u015fu holat bilan qat\u02bciy bo\u011fliq. Bu aloqa ikki y\u00f6nali\u015fda amalga o\u015fadi: bir tomondan, Faol aqldan ruhiy \u015fakllar, ramzlar va bilimlar so\u00e7iladi. Ikkin\u00e7i tomondan, inson ruhi \u00f6z ma\u02bcnaviy va aqliy kamoloti orqali Faol aqlga yaqinla\u015fadi. Bu jarayonda ruhning sofligi, aqliy tayyorgarligi va moddiy bo\u011flani\u015flardan, turli hoyu havaslardan ozodligi muhim omil hisoblanadi. \u015eu tariqa, Ibn Sinoning metafizik va ma\u02bcnaviy qara\u015flariga k\u00f6ra, ruh va qalb insonning kamolotga intili\u015fida, muhim rol \u00f6ynaydi, ma\u02bcnaviy va epistemologik jarayonlarning asosiy subyektida turib, uni oliy ma\u02bcrifat va fazilatlarga y\u00f6naltiradi. Bu qara\u015flar falsafa, psixologiya va ma\u02bcnaviy tarbiya bilan bo\u011fliq bo\u015fqa sohalarda ham zamonaviy tu\u015fun\u00e7alar bilan uy\u011funlikda q\u00f6llani\u015fi mumkin.<\/span><\/p>\n

Ibn Sino ruh haqidagi qara\u015flarini \u015fakllantiri\u015fda Aflotun ta\u02bclimotidan foydalangan. Aflotun ruhni oliy, \u011fayrimoddiy olamga tegi\u015fli substansiya deb hisoblagan va uning moddiy dunyoga (inson qalbiga) tu\u015fi\u015fini asl vatanidan uzoqla\u015fi\u015f deb qaragan. Ibn Sino bu qara\u015flarning k\u00f6p jihatlarini qabul qilgan. Lekin \u00f6z falsafasi bilan boyitib, uni t\u00f6ldirgan va davom ettirgan. Aflotun ruhni oldindan mavjud b\u00f6lgan substansiya deb hisoblar edi. Ruh inson tu\u011fili\u015fidan oldin ham mavjud b\u00f6lgan va vujud y\u00f6q b\u00f6lganidan keyin ham mavjudligini y\u00f6qotmagan. Ibn Sino bunday qara\u015fni qisman qabul qilib, unga aniqlik kiritgan. Ya\u02bcni ruhning he\u00e7 qa\u00e7on y\u00f6q b\u00f6lmagan va b\u00f6lmasligini qat\u02bciy ta\u02bckidlagan. Lekin ruhning oldindan \u015faxs holatida mavjud b\u00f6lganligini inkor etgan. Aflotun ruhni u\u00e7 qismga b\u00f6lgan: aqliy ruh bo\u015fda joyla\u015fgan, jasorat ruhi k\u00f6krakda va \u015fahvoniy ruh qorinda[10]<\/sup><\/a>.<\/span><\/p>\n

Ibn Sino bu taqsimotni \u00f6zgartirgan va ruhning ku\u00e7lariga doir yangi\u00a0 \u00f6ziga xos konsepsiyani i\u015flab \u00e7iqqan. Uning ta\u02bclimotida ruh yagona, ajralmas substansiya b\u00f6lib, u turli quvvatlar orqali namoyon b\u00f6ladi. Aflotun ruhning jismga tu\u015fi\u015fini jazo deb hisoblagan. Ruh oliy olamdan pastroq olamga tu\u015fi\u015fi bilan qulaydi, degan fikrda b\u00f6lgan. Ibn Sino esa ruhning jism bilan birla\u015fi\u015fini tabiiy jarayon deb qaragan. Ruh jism orqali turli mai\u015fiy sinovlar oqimida tarbiyalanadi, \u015fakllanadi va oxir-oqibatda \u00f6z ma\u02bcnaviy-ma\u02bcrifiy irodasi doirasida kamolot po\u011fonalaridan k\u00f6tariladi, bilimlar saviyasini egallaydi, komillikka eri\u015fadi. \u015euning u\u00e7un ruhning jism bilan birligi jazo emas, balki poklani\u015f, rivojlani\u015f va takomilga eri\u015fi\u015f imkoniyati ekanini isbotlab beradi.\u00a0<\/span><\/p>\n

Arastu ruh haqida Aflotundan farqli holdagi qara\u015flarga ega b\u00f6lgan va ibn Sinoga katta ta\u02bcsir k\u00f6rsatgan. Arastu ruhni jismning \u015fakli deb hisoblagan. Ya\u02bcni ruh jismning faol tamoyili va uning hayotiyligini ta\u02bcminlov\u00e7i omil. Alloma bu qara\u015fni \u00f6z metafizikasining asosi\u00a0 sifatida qabul qiladi. Arastuga k\u00f6ra, ruhning u\u00e7 darajasi mavjud: \u00f6simlik ruhi, hayvon ruhi va inson ruhi. Har bir yuqori daraja pastroq darajani \u00f6z i\u00e7iga oladi. Ibn Sino bu taqsimotni t\u00f6liq qabul qilgan va unga aniqlik kiritib, rivojlantirgan. Alloma har bir ruh darajasining xususiyatlarini batafsil tahlil qilgan va ularning \u00f6zaro munosabatlarini, bo\u011fliqliklarini k\u00f6rsatib, mantiqiy asoslab bergan. Ammo muhim farq \u015fundaki, Arastu aqliy ruhning \u00f6lmasligini tan olgan b\u00f6lsa-da, individual ruhning abadiy davom eti\u015fi haqida aniq fikr bildirmagan. Ibn Sino esa individual ruhning t\u00f6liq \u00f6lmasligini qat\u02bciy ravi\u015fda aytadi va bir qator dalillar bilan asoslaydi[11]<\/sup><\/a>. Arastu Faol aql tu\u015fun\u00e7asini ilmiy muomalaga kiritgan, lekin uni ta\u015fqi, samoviy aql sifatida tasavvur qilmagan. Ibn Sino Faol aqlni emanatsiya (nurlani\u015f) tizimida \u00f6nin\u00e7i \u2013 Oliy aql sifatida joyla\u015ftirgan va uni jamiki odamzod ruhlarining manbai hamda bar\u00e7a ilohiy bilimlarning sar\u00e7a\u015fmasi deb hisoblagan. Bu alloma ta\u02bclimotining asosini va mutlaq \u00f6ziga xosligini k\u00f6rsatadi.\u00a0\u00a0<\/span><\/p>\n

Tasavvuf\u015funos J.Xolm\u00f6minov \u201cilohiy i\u015fq\u201d, \u201cilohiy nur\u201d tu\u015fun\u00e7alari haqida fikr yuritar ekan, Ibn Sinoning \u201cRisola fil-i\u015fq\u201d asariga murojaat etadi va quyidagilarni keltiradi: \u201cAgar Mutlaq ezgulik tajalliy etmaganida, undan he\u00e7 narsa olib b\u00f6lmasdi.\u00a0 Undan he\u00e7 narsa olib b\u00f6lmaganda esa he\u00e7 narsa mavjud b\u00f6lmaydi. \u015eunday qilib,\u00a0 agar Uning tajalliysi b\u00f6lmaganida, borliqning \u00f6zi ham b\u00f6lmasdi. Demak, Uning tajalliysi butun borliqning sabab\u00e7isidir. Oliy zotga b\u00f6lgan i\u015fq qan\u00e7alik Uning ulu\u011fligi u\u00e7un b\u00f6lsa, i\u015fq ham \u015fun\u00e7alik ulu\u011fvor\u00a0 b\u00f6ladi. Unga b\u00f6lgan sevgining haqiqiy manbai uning tajalliysidir\u201d.[12]<\/sup><\/a><\/span><\/p>\n

Ibn Sino \u00f6zidan oldingi va keyingi islom faylasuflari orasida alohida, \u00f6ziga xos yorqin \u00f6ringa ega. U Al-Kindiy, Al-Forobiy kabi \u00f6zidan oldin ya\u015fab \u00f6tgan mutafakkirlar qara\u015flariga tayanib, \u00f6z mustaqil falsafiy tizimini yaratgan. Ruh va qalb masalasida ham islom falsafasining yangi qirralarini o\u00e7gan va rivojlantirgan. Al-Kindiy ruh va aql masalalarida yunon falsafasini islom aqidasiga tatbiq eti\u015fga harakat qilgan. Ibn Sino esa bu masalada yanada \u00e7uqurroq va mustaqilroq yonda\u015fadi. U ruhning tabiati, uning bili\u015f jarayonidagi \u00f6rni va oxirat hayotdagi davomi kabi masalalarda batafsil va tizimli qara\u015flarni ilgari surgan. Forobiyning emanatsiya nazariyasi Ibn Sinoga t\u00f6\u011fridan-t\u00f6\u011fri ta\u02bcsir k\u00f6rsatgan. Lekin alloma bu qara\u015flarni yanada rivojlantirib, Faol aql va inson ruhi \u00f6rtasidagi munosabatlarni aniq, batafsil tu\u015funtirib bergan. Uning ruh haqidagi ta\u02bclimoti Forobiy qara\u015flaridan k\u00f6ra t\u00f6liq va tizimliligi bilan ajralib turadi.[13]<\/sup><\/a><\/span><\/p>\n

Ibn Sinoning qalb va ruh tu\u015fun\u00e7alariga doir xulosalari \u00f6ziga\u00e7a b\u00f6lgan (Aflotun, Arastu, Islom falsafasi) \u011foyalar ta\u02bcsirida \u015fakllangan. \u015eu bilan birga, ularni \u00f6ziga xos yangi tamoyil va yonda\u015fuvlar bilan boyitgan. Buni, jumladan, quyidagi qiyosiy tahlilda k\u00f6ri\u015fimiz mumkin:<\/span><\/p>\n

Aflotundan ta\u02bcsir.<\/strong><\/span><\/p>\n

Birin\u00e7idan, Aflotun ruhni kayhoniy, \u011fayrimoddiy olamga tegi\u015fli substansiya sifatida tasavvur qilgan va uning moddiy dunyoga tu\u015fi\u015fini asil vatanidan \u2013 Oliy qarorgohdan uzoqla\u015fi\u015f, \u00e7ekini\u015f deb hisoblagan. Ibn Sino esa bu qara\u015flarni umumiy tarzda qabul qilib, ruh mavjudligi va \u00f6lmasligini isbotlab bergan. Biroq, uni oldindan mavjud, ya\u02bcni bo\u015fqa vujudda ya\u015fagan va keyingi vujudda ham ya\u015fayveradi, deb hisoblamagan.\u00a0<\/span><\/p>\n

Ikkin\u00e7idan, Aflotun ruhni u\u00e7 qismga b\u00f6lib talqin qilgan. Ibn Sino esa ruhning yagona substansiyasi va uning u\u00e7 quvvati konsepsiyasini i\u015flab \u00e7iqqan. Jumladan, aqliy, \u011fazabiy va \u015fahvoniy.<\/span><\/p>\n

U\u00e7in\u00e7idan, Vujud bilan birla\u015fi\u015f Aflotunda jazo sifatida k\u00f6rilsa, Ibn Sinoda bu tabiiy jarayon,\u00a0 kamolotga eri\u015fi\u015f va Mutlaq ruhga yaqinla\u015fi\u015f imkoniyati, degan xulosaga keladi[14]<\/sup><\/a>.<\/span><\/p>\n

Arastu \u011foyalari bilan Ibn Sino qara\u015flarida quyidagi\u00e7a \u00f6x\u015fa\u015flik va farq bor:<\/strong><\/span><\/p>\n

Birin\u00e7idan, Arastu ruhni jismning faol hodisasi sifatida k\u00f6rgan. Ruhning darajalari: \u00f6simlik ruhi, hayvon ruhi va inson ruhi. Ibn Sino bu taqsimotni t\u00f6liq qabul qilgan va rivojlantirgan.<\/span><\/p>\n

Ikkin\u00e7idan, Ibn Sino inson ruhining jism y\u00f6q b\u00f6lga\u00e7, undan ajralib abadiy ya\u015fa\u015fini Arastudan farqli holda isbotlab bergan.\u00a0<\/span><\/p>\n

U\u00e7in\u00e7idan, Faol aql tu\u015fun\u00e7asi Ibn Sinoda Arastudan farqli holda emanatsiya tizimida muhim \u00f6rin egallaydi hamda\u00a0 unga bar\u00e7a inson ruhlari va bilimlarning manbai sifatida qaraladi.<\/span><\/p>\n

Islom ta\u02bclimoti bilan bo\u011fliqligi:<\/strong><\/span><\/p>\n

Birin\u00e7idan, Ibn Sino Al-Kindiy va Forobiy xulosalariga tayanadi. Lekin \u00f6z mustaqil falsafiy tizimini yaratib, uni boyitadi, rivojlantiradi.<\/span><\/p>\n

Ikkin\u00e7idan, Al-Kindiy ruh va aqlni islom aqidasiga tatbiq qilgan b\u00f6lsa, Ibn Sino bu masalalarda batafsil, tizimli yonda\u015fgan va tasavvuf falsafasi mohiyatini \u00e7uqurroq o\u00e7ib bergan.<\/span><\/p>\n

U\u00e7in\u00e7idan, Forobiyning emanatsiya nazariyasini rivojlantirib, Faol aql va inson ruhining munosabatlarini yanada aniqroq va \u00e7uqurroq o\u00e7ib bergan.<\/span><\/p>\n

T\u00f6rtin\u00e7idan, keyingi mutafakkirlar, jumladan, Ibn Ru\u015fd va Suhravardiy Ibn Sino qara\u015flarining ayrim jihatlarini tanqid qilgan. Lekin aksari hollarda uni rivojlantiri\u015fgan. Bu \u2013 tabiiy hol. \u00c7unki, dunyoqara\u015flar, xususan, ilmiy tafakkur bir nuqtada qotib qolmaydi. Aks holda taraqqiyot yuzaga kelmaydi. Buning ustiga, har bir davrning \u00f6z talablari, qara\u015flari va ma\u02bcnaviy ehtiyojlari b\u00f6ladi. Ibn Sino davrida uning qara\u015flari eng il\u011for \u011foya sifatida qabul qilingan. Oradan ikki yuz yil \u00f6tib, fanning yangi, noma\u02bclum qirralari ka\u015ff etildi va Sino \u011foyalarining ayrim eskirgan qismlaridan voz ke\u00e7ildi, eng muhim fundamentil asoslari rivojlantirildi. Aslini olganda, Ibn Sino ham \u00f6zidan oldingi allomalar qara\u015flarini \u00e7uqur \u00f6rgangan. Faqat \u00f6ziga ma\u02bcqul tomonlarini qabul qilib, rivojlantirgan. Ma\u02bcqul kelmagan jihatlariga munosabat bildirmagan.<\/span><\/p>\n

Ibn Sinoning ilmiy yangiligi:<\/strong><\/span><\/p>\n

Birin\u00e7idan, ruhning yagona, ajralmas substansiya sifatida qarali\u015fi va uning \u00f6z quvvatlari doirasida turli holatlarda namoyon b\u00f6li\u015fi.<\/span><\/p>\n

Ikkin\u00e7idan, jism bilan ruh birla\u015fi\u015fining jazo emas, aksin\u00e7a insonning kamolotga yeti\u015fining muhim omili ekanligi asoslab berilgan.\u00a0\u00a0<\/span><\/p>\n

U\u00e7in\u00e7idan, inson ruhi va kayhoniy Faol aql \u00f6rtasidagi aloqa tizimli, \u00f6zaro bo\u011fliqlik asosida tu\u015funtirilgan va ilmiy jihatdan isbotlab berilgan.<\/span><\/p>\n

T\u00f6rtin\u00e7idan, individual ruhning t\u00f6liq \u00f6lmasligini ilmiy dalillar bilan asoslab bergan.<\/span><\/p>\n

Be\u015fin\u00e7idan, Ibn Sino ruh va qalb masalasini \u00f6z davri allomalari qara\u015flari bilan yunon va islom falsafiy an\u02bcanalarini sintez qilib, batafsil, tizimli tahlil qilgan va yangi \u011foyalarni ilgari surgan. Uning qara\u015flari nafaqat metafizik, balki axloqiy, ma\u02bcnaviy va epistemologik jihatlarni ham qamrab olgan.<\/span><\/p>\n

Ibn Sinoning pedagogik qara\u015flarida ruh tarbiyasi asosiy \u00f6rinda turadi. Uning \u201cRisola fi siyosat as-sibiyon\u201d (\u201cBolalarni tarbiyala\u015f haqida risola\u201d) asarida ruhning t\u00f6\u011fri \u015fakllani\u015fi u\u00e7un zarur b\u00f6lgan pedagogik tamoyillar bayon etilgan. Alloma tarbiyani ruh ku\u00e7larining muvozanatli va keng k\u00f6lamli rivojlantiri\u015f jarayoni, deb tu\u015fungan[15]<\/sup><\/a>. Uning ta\u02bclimotiga k\u00f6ra, tarbiya ikki asosiy y\u00f6nali\u015fda amalga o\u015firili\u015fi kerak: birin\u00e7isi \u2013 aqliy tarbiya,\u00a0 ikkin\u00e7isi \u2013 axloqiy tarbiya. Aqliy tarbiya ruhning idrok qobiliyatlarini rivojlantiradi, bilim oli\u015f va fikrla\u015f malakalarini \u015fakllantiradi. Axloqiy tarbiya esa ruhning \u015fahvoniy va \u011fazabiy ku\u00e7larini nazorat qili\u015fga \u00f6rgatadi, har qanday \u015faroitda insonda fazilatlarni \u00e7uqurroq singdiri\u015f k\u00f6nikmasini hosil qiladi[16]<\/sup><\/a>. Tarbiya jarayonida, albatta, bolaning yo\u015fi, aqli, biologik, fiziologik va tabiiy qobiliyatlari e\u02bctiborga olini\u015fi kerak.<\/span><\/p>\n

Ibn Sino bolalik davri turli bosqi\u00e7larida ruhning \u00f6ziga xos rivojlani\u015f xususiyatlari va jismoniy-ruhiy imkoniyatlarini \u00e7uqur tadqiq etgan. Uning xulosalariga k\u00f6ra, erta yo\u015fda asosan jismoniy tarbiya va odobga doir malakalar \u015fakllantiriladi. Keyin\u00e7alik esa aqliy va ma\u02bcnaviy tarbiya ku\u00e7aytiriladi.\u00a0 Ana \u015fu tamoyildan kelib \u00e7iqib, alloma muallimlarga ham alohida talablar q\u00f6ygan. Muallim nafaqat bilim beruv\u00e7i, balki ruh tarbiya\u00e7isi b\u00f6li\u015fi kerak. U \u00f6quv\u00e7ilarning ruhiy holatini tu\u015funi\u015fi, ularning tabiiy-fiziologik\u00a0 qobiliyatini \u00f6rgani\u015fi, hisobga oli\u015fi va har bir \u00f6quv\u00e7iga salohiyatiga qarab alohida yonda\u015fi\u015fi zarur, degan \u011foyani ilgari suradi.<\/span><\/p>\n

Ibn Sinoning pedagogik tizimida qalbni tarbiyala\u015f muhim \u00f6rin tutadi. U qalbni axloqiy fazilat va illatlar yuzaga keladigan maskani deb hisoblagan. Qalbni t\u00f6\u011fri tarbiyala\u015f orqali insonning axloqiy darajasini \u015fakllantiri\u015f mumkin, degan xulosaga keladi. Alloma qalbni tarbiyala\u015fning bir ne\u00e7a usullarini tavsiya etgan. Jumladan, birin\u00e7idan, fazilatlarni \u015fakllantiri\u015f. Qalb takrorlanadigan harakatlar orqali ma\u02bclum odatlarga k\u00f6nikadi. Agar ijobiy harakatlar muntazam takrorlansa, ular odatga aylanadi va qalbda mustahkam \u00f6rna\u015fadi. Odamning \u00f6zgarmas fe\u02bcl-atvoriga aylanadi. Ikkin\u00e7idan, ibrat va namuna usulidan foydalani\u015f. Ya\u02bcni yax\u015fi namunalarni, ibratli holatlarni misol sifatida k\u00f6rsati\u015f va ularga taqlid qili\u015f. Bolalar va yo\u015flar kattalar xatti-harakatini kuzatib, ularga taqlid qiladi. \u015euning u\u00e7un yo\u015flar atrofida obr\u00f6li, a\u02bclo xulqli va keng jamoat\u00e7ilik hurmatini qozongan odamlar b\u00f6li\u015fi zarur. U\u00e7in\u00e7idan, nasihat va ta\u02bclim beri\u015f[17]<\/sup><\/a>.<\/span><\/p>\n

Qalbni tarbiyala\u015fda muhim ahamiyatga ega b\u00f6lgan yana bir omil \u2013 \u00f6zini nazorat qili\u015f (muhosaba) omili. Ibn Sino har bir ki\u015figa \u00f6z kundalik harakatini tahlil qili\u015f, xato va kam\u00e7iliklarni aniqla\u015f, ularni tuzati\u015fga harakat qili\u015fni tavsiya etgan. Bunda qalb doimiy nazorat ostida saqlanadi va illatlardan himoya qilinadi. Yo\u015flarda, ayniqsa, bunday k\u00f6nikma juda zarur.<\/span><\/p>\n

Ibn Sino ta\u02bclimotida bilim oli\u015f nafaqat amaliy maqsadlarga xizmat qiladi, balki ruhiy takomilning muhim vositasi sifatida alohida \u00f6rin tutadi. Bilim ruhni moddiy dunyodan ma\u02bcnaviy olamga \u2013 samoviy yuksakliklarga k\u00f6taradi va uni kamolotga yetkazadi. \u015euning u\u00e7un ilm \u00f6rgani\u015f ijtimoiy va ilohiy jihatdan har bir insonga majburiy hisoblanadi. Alloma bilim oli\u015f jarayonini bosqi\u00e7ma-bosqi\u00e7 amalga o\u015firi\u015f zarurligini ta\u02bckidlaydi. Bu avval oddiy va tu\u015funarli narsalardan bo\u015flanadi. Keyin iz\u00e7illik bilan tobora murakkab va \u00e7uqur bilimlar \u00f6rgatiladi. Ana \u015funday tadrijiy tartib ruhning tabiiy rivojini ta\u02bcminlaydi va uni ortiq\u00e7a yuklamadan saqlaydi. Qalb z\u00f6riqmaydi, odam \u00e7ar\u00e7amaydi. Bilim oli\u015fda nafaqat miqdor, balki sifat ham muhim. Ibn Sino yuzaki bilimlar t\u00f6pla\u015fdan k\u00f6ra, \u00e7uqur tu\u015funi\u015fga eri\u015fi\u015f kerakligini uqtiradi. Ruh nafaqat dalillarni eslab qoli\u015fi, balki ularning mohiyatini angla\u015fi va ular \u00f6rtasidagi bo\u011fliqliklarni, mazmuni va mohiyatini tu\u015funi\u015fi zarur. Bilim oli\u015f jarayoni bir vaqtning \u00f6zida ham aqliy va ham axloqiy tarbiya beri\u015fni talab qiladi. Bilim insonga ku\u00e7 beradi. \u015euning u\u00e7un u aniq maqsadlarga qaratili\u015fi lozim.\u00a0<\/span><\/p>\n

Ibn Sinoning pedagogik qara\u015flarida ruh tarbiyasi muhim \u00f6rin tutadi va tarbiya jarayoni ruhning iz\u00e7il rivojlani\u015fi asosida ta\u015fkil etili\u015fi lozimligi \u011foyasi ilgari suriladi. Jumladan, aqliy va axloqiy tarbiya:<\/strong><\/span><\/p>\n

Birin\u00e7idan, aqliy tarbiya. Bu ruhning idrok qobiliyatini rivojlantiri\u015f, fikrla\u015f va bilim oli\u015f malakalarini \u015fakllantiri\u015f, mantiqiy fikrla\u015f\u00a0 va asosli xulosalarga keli\u015f bilan bo\u011fliq.<\/span><\/p>\n

Ikkin\u00e7idan, axloqiy tarbiya ruhning \u011fazabiy va \u015fahvoniy ku\u00e7larni nazorat qili\u015fga \u00f6rgati\u015f, yuksak ma\u02bcnaviy va \u011foyaviy yetuklik hamda yo\u015flar qalbiga\u00a0 fazilatlarni singdiri\u015fdan iborat.<\/span><\/p>\n

U\u00e7in\u00e7ilan, tarbiya jarayonida bolaning yo\u015fi va aqli. Tabiiy, jismoniy\u00a0 qobiliyatlari hisobga olini\u015fi kerak: erta yo\u015fda jismoniy tarbiya va oddiy axloqiy malakalar \u015fakllanadi, keyin aqliy va ma\u02bcnaviy tarbiya ku\u00e7aytiriladi[18]<\/sup><\/a>.<\/span><\/p>\n

Muallim\u00a0 (tarbiya\u00e7i)ning vazifasi:<\/strong><\/span><\/p>\n

Birin\u00e7idan, muallim nafaqat bilim beruv\u00e7i, balki ruh tarbiya\u00e7isi ham b\u00f6li\u015fi zarur. Ibn Sinoning bunday qara\u015flari bugungi kunda tobora dolzarblik kasb etmoqda. Hozirgi \u015faroitda \u00f6qituv\u00e7ining tarbiya\u00e7ilik vazifasi \u00e7etga surilgan. Bilimlar esa \u201cinnovatsion texnologiyalar\u201d vositasida mexanik tarzda berilmoqda. Zamonaviy pedagogik texnologiyalarga k\u00f6r-k\u00f6rona yonda\u015fi\u015f oqibatida muallimning qalbi, murabbiylik mehri, harorati, nafasi \u00f6quv\u00e7i olamiga kirib bormayapti. Har qanday zamonaviy texnologiya \u00f6z joyida, faniga qarab, me\u02bcyorida i\u015flatilmo\u011fi lozim. Bu, ayniqsa, umumta\u02bclim maktablari u\u00e7un juda muhim.<\/span><\/p>\n

Ikkin\u00e7idan, muallim \u00f6quv\u00e7ilarning ruhiy holatini tu\u015funi\u015fi, ularning tabiiy qobiliyatini aniqlay oli\u015fi va individual yonda\u015fuv tamoyiliga t\u00f6la amal qili\u015fi, tarbiyasi o\u011fir \u00f6quv\u00e7ilar bilan maxsus \u015fu\u011fullani\u015fi kerak[19]<\/sup><\/a>.<\/span><\/p>\n

Qalbni tarbiyala\u015f usullari:<\/strong><\/span><\/p>\n

Birin\u00e7idan, \u00f6quv\u00e7ida ijobiy k\u00f6nikmalarni \u015fakllantiri\u015f. Qalbda ezgulik va mehr hissini uy\u011foti\u015f, iz\u00e7il va doimiy takrorlanadigan harakatlar orqali odatlarga, \u015fakllangan fe\u02bcl-atvorga ega qili\u015f. \u015eunda yo\u015f qalb va ruhiyatda fazilatlar barqaror b\u00f6ladi.<\/span><\/p>\n

Ikkin\u00e7idan, e\u02bctiborli namunalarga havas uy\u011foti\u015f, obr\u00f6li ki\u015filarga taqlid hissini ku\u00e7aytiri\u015f. Bolalar kattalarni kuzatib, ularning xatti-harakatlarini \u00f6zla\u015ftiri\u015fga harakat qiladi. \u015euning u\u00e7un ular atrofida yuksak axloqli odamlar b\u00f6li\u015fi zarur.<\/span><\/p>\n

U\u00e7in\u00e7idan, nasihat va ta\u02bclim beri\u015f: yo\u015flar qalbi va ongiga t\u00f6\u011fridan-t\u00f6\u011fri ta\u02bcsir eti\u015f, bunyodkor \u011foyalar va milliy qadriyatlarni singdiri\u015f.\u00a0<\/span><\/p>\n

T\u00f6rtin\u00e7idan, \u00f6zini nazorat qili\u015f (muhosaba): kundalik faoliyatni tahlil qili\u015f, \u00f6ziga tanqidiy yonda\u015fi\u015f va kam\u00e7iliklarni tuzati\u015f qalbni illatlardan tozalaydi. \u00d6z-\u00f6zini bo\u015fqari\u015f, illatlardan tiyilib, fazilatlarni egalla\u015f immunitetini ku\u00e7aytiri\u015f.<\/span><\/p>\n

Bilimni muntazam o\u015firi\u015f va ma\u02bcnaviy rivojlani\u015f:<\/strong><\/span><\/p>\n

Birin\u00e7idan, bilim oli\u015f nafaqat amaliy maqsadlarga xizmat qiladi, balki ruhiy takomilning asosiy vositasi hisoblanadi. Inson esa butun mohiyati bilan aql, qalb va ruh olami.<\/span><\/p>\n

Ikkin\u00e7idan, ilm ruhni moddiy dunyodan ma\u02bcnaviy olamga \u2013 samoviy Xilqatga k\u00f6tarib, kamolotga yetaklaydi. Haqiqiy bilim sohibi ezguliklar olamiga aylanadi.<\/span><\/p>\n

U\u00e7in\u00e7idan, bilim oli\u015f jarayoni bosqi\u00e7ma-bosqi\u00e7 b\u00f6li\u015fi kerak: avvalo oddiydan bo\u015flanib, tobora\u00a0 murakkabla\u015fib, keyin \u00e7uqur bilimlarga \u00f6ti\u015f\u00a0 lozim.<\/span><\/p>\n

T\u00f6rtin\u00e7idan, masalalar mohiyatini \u00e7uqur tu\u015funi\u015f va bilimlarning saviyasini egalla\u015f muhim. Ruh dalillarni eslab qoli\u015fi bilangina \u00e7eklanmasligi, ular orasidagi bo\u011fliqliklarning mazmun-mohiyatini ham tu\u015funi\u015fi, tahliliy quvvatga ega\u00a0 b\u00f6li\u015fi, t\u00f6\u011fri va asosli xulosalar \u00e7iqara oli\u015fi kerak.\u00a0\u00a0<\/span><\/p>\n

Be\u015fin\u00e7idan, bilim oli\u015f jarayoni bir vaqtning \u00f6zida aqliy va axloqiy tarbiyani talab qiladi. Ibn Sino olim va faylasuflarga bilimlarini jamiyat manfaati y\u00f6lida i\u015flati\u015f mas\u02bculiyatini yuklaydi[20]<\/sup><\/a>.\u00a0 Bu hozirgi zamon olimlari u\u00e7un ham muhim talab hisoblanadi.<\/span><\/p>\n

Demak, Ibn Sino pedagogikasida ruh va qalb tarbiyasi muvozanat, bosqi\u00e7ma-bosqi\u00e7 rivojlani\u015f, individual yonda\u015fuv va ma\u02bcnaviy\u00a0 yuksali\u015f singari ta\u02bclim va tarbiya tamoyillari asosida amalga o\u015firiladi. Uning pedagogik qara\u015flari nafaqat axloqiy va aqliy rivojlani\u015fga, balki ma\u02bcnaviy kamolotga ham qaratilgani bilan alohida ahamiyatli. Insoniyat qadriyatlardan uzoqla\u015fi\u015f jarayonini bo\u015fdan ke\u00e7irayotgan hozirgi \u015faroitda allomaning bu talabi tobora dolzarblik kasb etmoqda.<\/span><\/p>\n

Ibn Sinoning ruh va qalb haqidagi qara\u015flari zamonaviy psixologiya nuqtai nazaridan tahlil qilinganda ham qiziqarli va \u011foyat ahamiyatli natijalar beradi. Ruhning turli ku\u00e7lar va qobiliyatlarga b\u00f6lini\u015fi zamonaviy psixologiyadagi \u015faxsning ruhiy tizimi \u2013 id, ego va superego (Z. Freyd) konsepsiyasiga asos b\u00f6lgan va ruhiyatning murakkab tuzilmasini tu\u015funi\u015fda muhim ilmiy manba b\u00f6lib xizmat qiladi. Ibn Sinoning i\u00e7ki sezim, his qili\u015f qobiliyatlari, jumladan, umumiy his, tasavvur, xayol, vahm va xotira borasidagi xulosalari\u00a0 zamonaviy kognitiv psixologiyadagi idrok, xotira va tasavvur jarayonlari bilan mos keladi. Ayni paytda, alloma bu qobiliyatlarni falsafiy kategoriyalar sifatida k\u00f6rib \u00e7iqqan b\u00f6lsa, zamonaviy psixologiya ularni eksperimental usullar orqali \u00f6rganadi va amaliyotga tatbiq etadi.<\/span><\/p>\n

Ibn Sino qalbning jismoniy va ruhiy so\u011fliq bilan bo\u011fliqligi haqidagi qara\u015flari zamonaviy psixosomatik tibbiyot asoslarini oldindan ba\u015forat qiladi. U ku\u00e7li hayajon, ruhiy zarba, o\u011fir hissiy holatlar va ularning jismoniy so\u011fliqqa ta\u02bcsirini \u00f6z vaqtida \u00f6rgangan va bu holatlar natijasida kasalliklar yuzaga keli\u015fi mumkinligini qayd etgan. Zamonaviy tibbiyotda bu sohada keng tadqiqotlar olib borilmoqda va Ibn Sino nazariyasi \u015fu holatlarni oldindan bili\u015f va tavsiya qili\u015f jihatidan katta ahamiyatga ega b\u00f6lmoqda. Alloma ruh rivojlani\u015fi va kamolot konsepsiyasida insonning \u00f6z i\u00e7ki salohiyatini t\u00f6liq r\u00f6yobga \u00e7iqari\u015fi, aqliy hamda ma\u02bcnaviy jihatdan eng yuqori darajaga eri\u015fi\u015fi \u011foyasini ilgari surgan. Bu \u011foya zamonaviy gumanistik psixologiyadagi A. Maslou va K. Rojersning dunyo tan olgan \u00f6z-\u00f6zini rivojlantiri\u015f\u00a0\u00a0 konsepsiyasiga zamin yaratdi. Ularning har ikkalasida ham insonning maqsadi faqat ta\u015fqi natijalarga eri\u015fi\u015f emas, balki \u00f6z i\u00e7ki salohiyatini t\u00f6liq r\u00f6yobga \u00e7iqari\u015f va ma\u02bcnaviy kamolotga intili\u015f ekanini tu\u015funtiradi.<\/span><\/p>\n

Falsafiy antropologiya nuqtai nazaridan Ibn Sinoning ruh va qalb haqidagi ta\u02bclimoti insonning murakkab tabiatini tu\u015funi\u015fda muhim ahamiyat kasb etmoqda. U insonga dualistik emas, monistik va integratsion yonda\u015fuvni taklif qiladi: inson faqat jism va ruhning oddiy yi\u011findisi emas, balki ularning mohiyati bir-biriga daxldorligini, bir butunligini nazariy jihatdan isbotlab beradi. Bu qara\u015f insonning biologik, psixologik, aqliy va ma\u02bcnaviy jihatlaridan yagona, murakkab hodisa ekanini k\u00f6rsatadi. Allomaning inson haqidagi qara\u015flari zamonaviy ekzistensializm falsafasi bilan taqqoslanganda ham unda \u00f6ziga xos umumiylik va \u00f6x\u015fa\u015fliklar topiladi.<\/span><\/p>\n

Ibn Sinoning bili\u015f nazariyasi va insonning kamolot y\u00f6li haqidagi ta\u02bclimoti zamonaviy falsafiy antropologiyaning dolzarb masalalarini \u00f6rgani\u015fda muhim manba hisoblanadi. Inson kim? U qanaqa jonzot? Bo\u015fqa jonzotlardan nimasi bilan farq qiladi? Uning \u00f6ziga xos jihatlari nimada? Insonning maqsadi va vazifasi nimalardan iborat? Ibn Sino bu savollarga fan nuqtai nazaridan aniq va asosli javob beradi. Ayti\u015f mumkinki, allomaning olam va odam atrofidagi ta\u02bclimoti \u00f6rta asrlarda \u00f6ziga xos tafakkurdagi t\u00f6ntari\u015f b\u00f6lgani kabi, bugungi kunda ham dolzarbligini y\u00f6qotmagan. Uning \u011foyalari hozirgi zamonaviy fan taraqqiyotida muhim omil b\u00f6lib xizmat qilmoqda. Uning inson tu\u015fun\u00e7asiga yonda\u015fuvida biologik, psixologik, aqliy va ma\u02bcnaviy jihatlarning umumiy birligi va zamonaviy fanlararo integratsiyaga falsafiy yonda\u015fuvidan dalolat beradi.<\/span><\/p>\n

Ibn Sinoning ruh va qalb haqidagi ta\u02bclimoti \u015earq va \u011earb falsafasiga katta ta\u02bcsir k\u00f6rsatgan. \u00d6rta asrlardayoq uning asarlari lotin tiliga tarjima qilingan va Yevropada keng tarqalgan. \u011earbda allomaning ta\u02bclimoti Foma Akvinskiy, Duns Skot va bo\u015fqa sxolastik faylasuflar tomonidan \u00f6rganilgan, qabul qilingan. Ayniqsa, ruh haqidagi qara\u015flari va aql darajalari nazariyasi\u00a0 ularda katta qiziqi\u015f uy\u011fotgan, \u00e7uqur \u00f6rganilgan.<\/span><\/p>\n

\u00a0\u015earq falsafasida uning merosi yanada kengroq tadqiq etilgan va\u00a0\u00a0 bir qator faylasuflar uning \u011foyalarini davom ettirgan. Suhravardiy, Mulla Sadro va bo\u015fqa islom faylasuflari Ibn Sinoning ruh falsafasi asosida \u00f6z ta\u02bclimotlarini yaratgan. Hozirgi \u015faroitda allomaning merosi \u015earq va \u011earbda qayta baholanmoqda, unga ehtiyoj tobora o\u015fib bormoqda. Allomaning ruh va qalb haqidagi qara\u015flari nafaqat tarixiy ahamiyatga ega, balki zamonaviy falsafiy, psixologik va tibbiy muammolarni hal qili\u015fda ham qimmatli manba sifatida q\u00f6llanilmoqda.<\/span><\/p>\n

\n
1] \u041a\u0430\u0441\u044b\u043c\u0436\u0430\u043d\u043e\u0432. \u0410\u0431\u0443 \u041d\u0430\u0441\u0440 \u0424\u0430\u0440\u0430\u0431\u0438 \u0438 \u0418\u0431\u043d \u0421\u0438\u043d\u0430. \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041c\u044b\u0441\u043b\u044c, 1982. \u2013 \u0421. 36.<\/span><\/div>\n
[2]<\/a> \u0414\u0438\u043d\u043e\u0440\u0448\u043e\u0435\u0432 \u041c. \u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f \u0418\u0431\u043d \u0421\u0438\u043d\u044b. \u2013 \u0414\u0443\u0448\u0430\u043d\u0431\u0435: \u0418\u0440\u0444\u043e\u043d, 1978.<\/span><\/div>\n
[3]<\/a> \u0418\u0431\u043d \u0421\u0438\u043d\u0430. \u0418\u0437\u0431\u0440\u0430\u043d\u043d\u044b\u0435 \u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u0438\u0435 \u043f\u0440\u043e\u0438\u0437\u0432\u0435\u0434\u0435\u043d\u0438\u044f. \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041d\u0430\u0443\u043a\u0430, 1980.<\/span><\/div>\n<\/div>\n
[4]<\/a> \u00d6\u015fa manba<\/span><\/div>\n
[5]<\/a> Komilov N. Tasavvuf. \u2013 T.: \u00d6zbekiston, 1999. \u2013 B. 46.<\/span><\/div>\n
[6]<\/a> Qur\u02bconi karim. Isro surasi, 85-oyat.<\/span><\/div>\n
[7]<\/a> Xayrullayev M. Abu Ali Ibn Sino. \u2013 T.: Fan, 1980. \u2013 B. 92.<\/span><\/div>\n
[8]<\/a> \u0417\u0430\u04b3\u0438\u0434\u043e\u0432 \u0414. \u0413\u043d\u043e\u0441\u0435\u043e\u043b\u043e\u0433\u0438\u044f \u0418\u0431\u043d \u0421\u0438\u043d\u044b. \u2013 \u0414\u0443\u0448\u0430\u043d\u0431\u0435: \u0418\u0440\u0444\u043e\u043d, 1980. \u2013 \u0421. 89.<\/span><\/div>\n
[9]<\/a> Xayrullayev M. Abu Ali Ibn Sino. \u2013 T.: Fan, 1980.<\/span><\/div>\n
[10]<\/a> \u0414\u0438\u043d\u043e\u0440\u0448\u043e\u0435\u0432 \u041c. \u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f \u0418\u0431\u043d \u0421\u0438\u043d\u044b. \u2013 \u0414\u0443\u0448\u0430\u043d\u0431\u0435: \u0418\u0440\u0444\u043e\u043d, 1974. \u2013 \u0421. 58.<\/span><\/div>\n
[11]<\/a> Xayrullayev M.\u00a0 Abu Ali Ibn Sino. \u2013 T.: Fan, 1980.<\/span><\/div>\n
[12]<\/a> Xolm\u00f6minov J. Qiyosiy tasavvuf\u015funoslik. \u2013 T.: Yo\u015f avlod matbaa, 2021. \u2013 B. 135.<\/span><\/div>\n
[13]<\/a> \u0421\u0430\u0433\u0430\u0434\u0435\u0435\u0432 \u0410.\u0412. \u0418\u0431\u043d \u0421\u0438\u043d\u0430 (\u0410\u0432\u0438\u0446\u0435\u043d\u043d\u044b). \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041c\u044b\u0441\u043b\u044c, 1980. \u2013 \u0421. 137.<\/span><\/div>\n
\n
[14]<\/a> \u0414\u0438\u043d\u043e\u0440\u0448\u043e\u0435\u0432 \u041c. \u0424\u0438\u043b\u043e\u0441\u043e\u0444\u0438\u044f \u0418\u0431\u043d \u0421\u0438\u043d\u044b. \u2013 \u0414\u0443\u0448\u0430\u043d\u0431\u0435: \u0418\u0440\u0444\u043e\u043d, 1974. \u2013 \u0421. 96.<\/span><\/div>\n
[15]<\/a> \u0416\u0443\u043a\u043e\u0432\u0441\u043a\u0438\u0439 \u0412.\u0418. \u0418\u0431\u043d \u0421\u0438\u043d\u0430 (\u0410\u0432\u0438\u0446\u0435\u043d\u043d\u0430). \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041d\u0430\u0443\u043a\u0430, 1983. \u2013 \u0421. 74.<\/span><\/div>\n
[16]<\/a> \u0417\u0430\u0445\u0438\u0434\u043e\u0432 \u0414. \u0413\u043d\u043e\u0441\u0435\u043e\u043b\u043e\u0433\u0438\u044f \u0418\u0431\u043d \u0421\u0438\u043d\u044b. \u2013 \u0414\u0443\u0448\u0430\u043d\u0431\u0435: \u0418\u0440\u0444\u043e\u043d, 1980. \u2013 \u0421. 183.<\/span><\/div>\n
[17]<\/a> \u0421\u0430\u0433\u0430\u0434\u0435\u0435\u0432 \u0410.\u0412. \u0418\u0431\u043d \u0421\u0438\u043d\u0430 (\u0410\u0432\u0438\u0446\u0435\u043d\u043d\u0430). \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041c\u044b\u0441\u043b\u044c, 1980. \u2013 \u0421. 94.<\/span><\/div>\n<\/div>\n
[18]<\/a> \u00d6\u015fa manba.<\/span><\/div>\n
\n
[19]<\/a> \u0413\u0440\u0438\u0433\u043e\u0440\u044f\u043d \u0421.\u041d. \u0412\u0435\u043b\u0438\u043a\u0438\u0439 \u043c\u044b\u0441\u043b\u0438\u0442\u0435\u043b\u044c \u0412\u043e\u0441\u0442\u043e\u043a\u0430. \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041d\u0430\u0443\u043a\u0430, 1980. \u2013 \u0421. 42.<\/span><\/div>\n
[20]<\/a> \u0428\u0438\u0434\u0444\u0430\u0440 \u0411.\u042f. \u0418\u0431\u043d \u0421\u0438\u043d\u0430. \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041d\u0430\u0443\u043a\u0430, 1974. \u2013 \u0421. 138.<\/span><\/div>\n<\/div>\n
Narzulla J\u00d6RAYEV,<\/strong><\/span><\/div>\n
siyosiy fanlar doktori, professor<\/strong><\/span><\/div>\n
\u00abMOVAROUNNAHR VA ISLOM SIVILIZATSIYASINING \u015eAKLLANI\u015eI\u00bb MAVZUSIDA \u00d6TKAZILGAN XALQARO KONFERENSIYA T\u00d6PLAMIDAN OLINDI.<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

Ibn Sino \u201cAl-qonun fi-t-tibb\u201d asarida qalbning (yurakning \u2013 N.J.) anatomik tuzili\u015fini va fiziologik\u00a0 vazifalarini batafsil o\u00e7ib bergan. U qalbni t\u00f6rt b\u00f6\u015flikka (kameraga) b\u00f6lingan a\u02bczo ekanini aytadi va ularning har birining vazifalarini alohida izohlaydi. Bu tavsif \u00f6\u015fa davr u\u00e7un juda il\u011for bilimlar darajasini\u00a0 k\u00f6rsatadi va ayti\u015f mumkinki, Ibn Sino paradigmasining bir k\u00f6rini\u015fi. Alloma \u00f6z ta\u02bclimotida qalbni …<\/p>\n","protected":false},"author":1,"featured_media":53735,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53733"}],"collection":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=53733"}],"version-history":[{"count":4,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53733\/revisions"}],"predecessor-version":[{"id":53740,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/53733\/revisions\/53740"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/53735"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=53733"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=53733"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=53733"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}