ISSN:
2181-3906
2023
International scientific journal
«MODERN SCIENCE АND RESEARCH»
VOLUME 2 / ISSUE 6 / UIF:8.2 / MODERNSCIENCE.UZ
465
NAQSHBANDIYA TARIQATINING O‘ZIGA XOS JIHATLARI.
G’aniyev Ahrorjon
https://doi.org/10.5281/zenodo.8029043
Annotatsiya.
Tasuvvuf o‘z vaqtida islom dinining vujudga kelishi va keng tarqalishi
mustaxkamlanishi va rivojlanish jarayoni bilan o‘zviy bog‘langan holda paydo bo‘ldi va uzoq
taraqqiyot yo‘lini bosib o‘tdi. Uning ilk ta’limotlari IX-X asrlarga mansub bo‘lib islom dunyosida
o‘sha davrdagi ijtimoiy va ma’naviy extiyojlariga javob tariqasida paydo bo‘lgan edi. Arablar
Markaziy Osiyoni bosib olish davrida uning xalqlarini og‘ir axvolga solgan edilar. «Tasavvur
falsafasi sen shu ijtimoiy adolatsizlikka qarshi norozilik kayfiyati sifatida shakllandi. Bu oqim
vakillarining diniy-falsafiy qarashlarida odamlar o‘rtasida tobora chuqurlashib berayotgan
tengsizlik va adolatsizlikni qoralash hammani o‘zining kuchi bilan kun ko‘rishga chiqarish
g‘oyalarni ilgari surildi. Tasavvur falsafasida ijtimoiy gumanistik fikrlar ustunlik qilar edi.
Kalit so’zlarlar:
fikr, tasavvuf, falsafa, diniy qadriyat.
PECULIARITIES OF THE NAQSHBANDI SECT.
Abstract.
Tasuwwoof emerged at the right time, inextricably linked with the formation and
expansion of Islam and the process of development, and went through a long path of progress. His
early teachings, dating from the 9th to the 10th centuries, had appeared in the Islamic world in
response to the social and spiritual extents of the time. During the Arab conquest of Central Asia,
its peoples were heavily aggrieved. "The philosophy of imagination took shape as a mood of
protest against this social injustice. In the religious-philosophical views of representatives of this
current, the condemnation of inequality and injustice, which is increasingly deepening among
people, put forward ideas to make everyone see the day by their own power. The philosophy of
imagination was dominated by social humanistic thought.
Key words:
thought, mysticism, philosophy, religious value.
ОСОБЕННОСТИ СЕКТЫ НАКШБАНДИЯ.
Аннотация.
Суфизм возник в свое время в связи с процессом укрепления и развития
зарождения и широкого распространения ислама и прошел долгий путь развития. Его
ранние учения датируются девятнадцатым и десятым веками и возникли в исламском
мире в ответ на социальные и духовные потребности того времени. Арабы в период
завоевания Центральной Азии поставили ее народы в тяжелое положение. "Философия
воображения ты сформировался как протест против этой социальной несправедливости.
В религиозно-философских воззрениях представителей этого течения выдвигались идеи
осуждения все более углубляющегося неравенства и несправедливости между людьми,
вывода всех на самоокупаемость. В философии воображения преобладали социально-
гуманистические мысли.
Ключевое словa:
мысль, мистика, философия, религиозная ценность.
Hozirgi kunda dunyoda keng tarkalib borayotgan diniy mutaassiblik siyosiy muammolarni
xal etishning asosiy vositasi sifatida kuch ishlatish va zo‘ravorlik qilish o‘zining ijtimoiy va
diniy qadriyatlarini ustun quyish g‘oyalari va konsepsiyalari terrorizm hamda diniy
determinizmning g‘oyaviy-ma’naviy asoslarini tashkil etadi. Ularga qarshi kurashda xalqimiz
ilg‘or farzandlari tafakkurining mevasi bo‘lishi va boy ijtimoiy falsafiy va ma’naviy
ISSN:
2181-3906
2023
International scientific journal
«MODERN SCIENCE АND RESEARCH»
VOLUME 2 / ISSUE 6 / UIF:8.2 / MODERNSCIENCE.UZ
466
merosimizning ajralmas qismi hisoblangan tasavvur tariqatlarining xaqchil g‘oyalari o‘tkir qurol
sifatida xizmat qila oladi
1
.
Tasuvvuf o‘z vaqtida islom dinining vujudga kelishi va keng tarqalishi mustaxkamlanishi
va rivojlanish jarayoni bilan o‘zviy bog‘langan holda paydo bo‘ldi va uzoq taraqqiyot yo‘lini
bosib o‘tdi. Uning ilk ta’limotlari IX-X asrlarga mansub bo‘lib islom dunyosida o‘sha davrdagi
ijtimoiy va ma’naviy extiyojlariga javob tariqasida paydo bo‘lgan edi. Arablar Markaziy Osiyoni
bosib olish davrida uning xalqlarini og‘ir axvolga solgan edilar. «Tasavvur falsafasi sen shu
ijtimoiy adolatsizlikka qarshi norozilik kayfiyati sifatida shakllandi. Bu oqim vakillarining diniy-
falsafiy qarashlarida odamlar o‘rtasida tobora chuqurlashib berayotgan tengsizlik va adolatsizlikni
qoralash hammani o‘zining kuchi bilan kun ko‘rishga chiqarish g‘oyalarni ilgari surildi. Tasavvur
falsafasida ijtimoiy gumanistik fikrlar ustunlik qilar edi.
Ammo dastlab uni siyosiy va diniy arboblar tomonidan qabul qilinishi bir xil sillik
kechmadi. Ayniqsa muatassib din arboblari va ulamolari tomonidan xudosizlikda ayblangan
yirik mutasavvuf olimlardan biri bo‘lgan Mansur Xallol (858-932) qat qildi. Bu es diniy ma’naviy
muammolarini kuch ishlatish zo‘ravonlik vositasida xal qilishning yorqin misoli edi. Extimolni
shu voqea sabab tasavvu ta’limoti diniy zo‘ravonlikni oldini olish unga ta’mir ko‘rsatish
tarzida diniy manfaatini yoqlashga yo‘g‘rildi. Va jamiyat shaxs ma’naviyatini axloqni
mustaxkamlash
uni
mohiyatini
senga
insonparvarlashtirish
inson
xayotida
tobora
yaqinlashtirishga yo‘naltirildi. Bu esa ishtiyoqlama foydali bo‘ldi: dinni inson xayotiga
ehtiyojiga yaqinlashtirdi va bu vazifani xal qililuvchi turli tariqatlar ko‘paya bordi, ya’ni
ularni xalq o‘rtasiga keng tarqalishiga din peshvolari insonlik qila olmadilar. Chunki tasavvufning
deyarli hamma oqimlarini birlashtiradigan tamoyillar zuxud va xudo visoliga etishish haqidagi
ta’limotlardan tashqari ularning zulm va zo‘ravorlikka qarshi g‘oyalari xech kimga yomonlikni
ravo ko‘rmaslik o‘zgalarga yordam berish soxiy va sabr toqatli bo‘lishi halol mehnat qilish
komil inson darajasiga erishish yo‘llarini ko‘rsatish bilan bog‘liq sa’yi-harakatlari ham tashqil
etadi.
Bundan tashqari Islomning tasavvufga munosabatining o‘zgarishiga nafaqat istilochilik va
harbiy yurishlar bilan tarqatish mumkinligi balki xalqqa tushunarli va yoqimli bo‘lgan ma’naviy
axloqiy vositalar bilan keng tarqatish insoniyatining paydo bo‘lganligidir. Chunki tasavvuf g‘oya
va ta’limotlari islomni inson kamolotiga olib boruvchi yo‘l va vositalar bilan boyitdi.
Din va dindorlar uchun yana bir muhim topgani diniy g‘oyalarni ortiqcha sarf harajat
ijtimoiy siyosiy, iqtisodiy harbiy tadbirlarsiz tarqatish imkoniyati tug‘ilganidir. Tasavvuf ilm
islom ma’naviyatining qolaversa jahon taffakur olamining bu ta’limotidir. Tasavvuf maqomlari
insonni donolikka donishmandlikka chorlaydi. Inson va insoniyatning donishmandligiga xizmat
qiladi. Insoniyat tajribasi ko‘rsatadiki, donolik mujassam bo‘lganligiga ijtimoy-siyosiy iqtisodiy
taraqqiyot bo‘lishi mumkin.
«Tasavvuf ilmi insoniyatni idroki donishmandlik maqomi orqali insonlikka yo‘naltiradi.
Barcha ishlarda ilmiylik kashf etiladi. Aql-idrok orqali kishilik xuquqiga erishish o‘z-o‘zini
erkin boshqarishga yo‘llaydi» Tasavvuf yaxlit diniy axloqiy falsafiy ilmiy ta’limot hisoblandi.
«Tasavvuf» ta’minotida dastlab quyidagi qoidalarga amal qiladi: «ilmiy yaqin» ya’ni mohiyatini
1
Navro‘zova G. Naqshbandiya tasavvufiy ta’limoti va barkamol inson tarbiyasi. -Toshkent: Fan, 2005 yil. –B. 12.
ISSN:
2181-3906
2023
International scientific journal
«MODERN SCIENCE АND RESEARCH»
VOLUME 2 / ISSUE 6 / UIF:8.2 / MODERNSCIENCE.UZ
467
ilm bilan bilish; «aynul yaqin» ya’ni mohiyatini aniqlash va «xaqqul yaqin» ya’ni Alloxni bilish
va uning qudratini tan olish. Bu qoidalar tasavuf ilmiga kirishning dastlabki qadamlaridir»
2
.
Tasavvuf ta’limotini yaxlit bir fan sifatida o‘rganmoq lozim. Bunda gnolologik yoki
metodik jihatdan bosqichma-bosqich erishiladi. Bu bosqichlar asosiy 4 ta. 1. ilm shariat. 2. ilm
tariqat. Z.ilm ma’rifat. 4. ilm haqiqat. Ma’rifatda o‘n yil haqiqatda o‘n o‘rin bilan jami va maqomni
Tashqil etadi. Bulardan shariat amal qilish shart bo‘lgan qonundir. Tariqat esa mujasamlashgan
qat’iy odobu axloqdir. Iml ma’rifat ilm haqiqat esa avliyolarning o‘zlariga xos yo‘lidir.
Bunda ma’rifat muridining o‘zini anglab etish sari yo‘l tutishi ochig‘i nafsini tiyishidir.
Haqiqat esa o‘z ruhinig tangri ruhi bilan bog‘lanishiga yo‘l tutishidir.
Sharqning buyuk tasavvuf mutafakkirlari Julayd Bag‘dodiy, Mansur Xalloq, Muhammad
G‘ozzoli Yusuf Hamadoniy, Abduxoliq G‘ijduvoniy, Ahmad Yassaviy, Xoja Bahouddin
Naqshbandlar o‘zlariga yo‘l tutib tasavvufni rang-barang shaklan har xil (poetik) yoki nasriy
tarzda boyitganlar. Tasavvufda asosiy shaxs sufiy hisoblanadi. Sufiy uchun na dunyodan va na
oxiratda ta’ma bo‘lmasligi kerak. Yagona istak bu xudoning diydoridir xolos.
Mashhur so‘fi ayol Robia Adviya (714-801) tangriga murojatlarida nola qilib aytar ekan;
«Ey parvardigorim, ey yori aziz, agar jannatingdan benasib et agar do‘zaxingdan qo‘rkib
ibodat qiladigan bo‘lsam meni do‘zax o‘tida kuydir ming-ming roziman. Ammo agar sening
jamolingni deb tunlarni bedor o‘tkazar ekanman yolvoraman men jamolingdan maxrum etma!»
Tangri taologa quruq ko‘r-ko‘rona muteminning xojati yuq. Xudo g‘azabidan qo‘rqibgina amri
ma’rufni bajarish sadoqat belgisi emas, balki ziyodir. SHuning uchun sufilar: Alloxni chin
dildan sevish, uning zoti va sifatlarini tanish va bilish ko‘ngilni nafsu xirs g‘uboridan poklab
botinish musaffo bir xolatda ilon vasligi etishish va bundan lazzatlanish g‘oyasini keng
tartib qildilar. Inson Ruhi ilohiydir va demak asosiy maqsad-olishga borib qutilmoqdir
dedilar. Shu tariqa dunyodan ko‘ngil uzgan ammo zoxidlarga o‘xshamaydigan zexnu zakoviy
aqlu darajasida tengsiz ammo o‘zga mutaffakirlar foydalanishlardan ajralib turadigan shariat
ilmini suv qilib ichgan toatu ibodatda mustahkam lekin oddiy dindorlardan farqlanadigan ajoyib
xislatlar odamlar toifasi paydo bo‘lgan ediki, ularni Ruh kishilari deb atardilar.
Alisher Navoiy ham Bahouddin Naqshband va Abduraxmon Jomiy murshidi
«ofok noshifi isrori iloh» barcha ishlardan xabardor karomatli va insoniyatli va pok
niyatli zotlar sifatida ta’rif tavsif etadi. Masalan Bahouddin Naqshband.
Mulki jaxon mazmun mohiyati ul,
Balki jaxon mulki nigoxbani ul,
Yo‘q manolikka nogixband bo‘lib,
Barcha sanotan o‘za sulton bo‘lib
Xaq so‘zini elga qilurda ado
Teng kurishib oldinda shoxu gado Tasavvuf ta’limoti («Xayratul Abror»dan) birdaniga
emas qadam ba qadam rivojlanib nuqul diniy axloqiy talqindan ilmiy-falsafiy Ruhiy psixologik
badiiy she’riy shijoatdan boyidi.
Agar IX-XI asrlarda tavxid asoslarini chuqurlashtirishga katta e’tibor berilibtasavvufning
fan va baxo kabi tushunchalari xaqi visol bo‘lish mayli shiddat bilan targ‘ib qilingan bo‘lsa XIII
asr o‘rtalarida boshlab tafakkuriy aqliy yo‘nalsh etakchilik qila boshladi. Bu falsafiy oqim
2
Komilov N. Tasavvuf yoki komil inson axloqi. Birinchi kitob. -Toshkent, 1996 yil. –B. 47.
ISSN:
2181-3906
2023
International scientific journal
«MODERN SCIENCE АND RESEARCH»
VOLUME 2 / ISSUE 6 / UIF:8.2 / MODERNSCIENCE.UZ
468
tasavvuf tarixida «vakdjagud vujud» nomi bilan shuxrat topdi. Sufilar endi tuzilishi odamlarning
xususiyatlari olam va odam munosabatlari nomi inson anglamalari bilan bosh qotiradigan
bo‘ldilar. Natijada ibn Arabiy va Jaloliddin Rumiy kabi zotlarning asarlarida butun bir
falsafiy tizim o‘z ifodasini topdi, ular ilohiy nashr karomat Ruhiy psixologik xolatlar latifalar bilan
birga real insoniy hayot haqida ham shunda ko‘p ijobiy fikrlarni bayon etdilar. Shunday qilib,
tasavvuf sharq fikriy taraqqiyotidagi ko‘p asrlik tajribalarni o‘z ichiga qamrab olib, uni
rivojlantirdi din va falsafa tinmay va vaxdiy kalom va hadis ilmlarini birlashtirdi ilohiy ilmlar
bilan dunyoviy ilmlarni o‘zaro bog‘lashga harakat qildi. Natijada tasavvuf sharq kishisining
tafakkur to‘zi va axloq normasini belgilaydigan xodisasiga aylanib qoldi.
IX asr boshlariga kelib tasavvufning nazariy asoslari ishlab chiqildi, sufilarning amaliy
Ruhiy psixologik mashqlari o‘z-o‘zini tarbiyalash va chiniqtirish tadbir usullari shakllandi
3
.
Mavlono dedi: bu so‘zlarning ma’nosini hamma bilishi lozim emas. Agar hamma xudoning
yagonaligiga iqrordir va xudoning xoliku roziq jonini tan oladilar... Shuning uchun bu so‘zlarni
eshitgach va ushbu so‘zlar xaqning va siri va zikridir, bas ular hammaning qalbini titratdi, va
zavq nasil qildi. Chunki bu so‘zlardan Ma’shukning xidi va ularning matlabi namoyon edi.
Yo‘llar xilma-xil bo‘lsa ham, lekin maqsad birdir. Karachin Ka’baga olib boradigan yo‘llar
ko‘p. Birovlar rumdan, birovlar Shomu ajaldan yo‘lga chiqadilar» yo‘llar turlicha maqsad
bir Ka’baga borib poklanish hammani birlashtiradi.
Tasavvufda ibratli xislat - o‘z-o‘ziga murosasiz bo‘lmoq. Shumlik va gunoxlarni
bekitmok xiyonat hisoblanadi. Inson poklanish uchun o‘z nafsi bilan ayovsiz va botiniy kurash
olib boradi. O‘z gunohlariga mardona nazar tashlaydi. Gunohni anglash gunoh qilmaslikning
chorasidir. Gunohlik tuyg‘usiga tobelik-poklanish istagiga erk berish ichki nido unga tinchlik
bermaydi. Bu ovoz yolg‘izligi bilan diqqatni chuqur jalb qiladi va qalbda o‘z -o‘zining
bilan qolish o‘zligini tekshirish istiroblarni qo‘zg‘aydi. U inson umrining harakat tarzini juda
nozik ilg‘aydi. Tasavvufda IX asrda malomatiya mazhabi yuzaga kelgan bo‘lib, uning markazi
Nishopur bo‘lgan malotiya mashabiga mansub kishilar uchun o‘z-o‘zini komillashtirish yurakni
poklash bosh vazifa hisoblanganligini yozadi.
Ammo bu ish mutlaqo shaxsiy harakat tarzida atrofdagilardan yashirin ko‘z - ko‘z
qilinmasdan oshirilishi shart bo‘lgan. «Sodda qilib aytganda malotiya - bu insonning o‘z-
o‘zini taxlildan o‘tkazish, taxlil etgan sayin qusuri nuqsonlar uchun o‘zini ayamaslik va ularni
malomat tilida fosh qilmoq yo‘lidir»
4
Bu yo‘lga kirgan inson barcha yomon xislatlarini sira
yashirmasdan oshkor qilib yaxshi fazilatlarni esa qat’iyat bilan ponxon saqlagan shu zaylda
o‘zini axloqiy jihatdan takomillashtirgan. Mumtoz merosimizda Ahmad Yassaviy malomatiya
mazxabining yorqin namoyondasi va badiiy ifodachisi edi. U o‘zining xikmatlarida malomatiya
qonun qoidalari asosida fikr yuritib odamni o‘z o‘ziga tanqidiy nazar bilan qarashga da’vat
qiladi. Har qanday din kabi islom dini ham insonning bosar tusarini bilmay yashab, gunox
qilishin qoralaydi. Ammo gunohlariga iqrorlikni to‘la yo‘qlaydi. Chunki tovba tazarru-
tozalanish poklanish demakdir. SHuni alohida ta’kidlash lozimki gunohkorlik faqat aybdorligiga
iqrorlik emas eng muhimi uning mohiyatini sababini tushunish va undan qaytish.
«Haqiqatning muqaddas eshigiga kalit solish hamdir». Xoja Ahmad YAssaviyasoslagan
3
Buxoriy Xoji Abdulg‘afur Razoq. Tariqatga yo‘llanma (Naqshbandiya ta’limoti asosidir). - Toshkent:
Movarounnahr, 2003 yil. –B. 25.
4
Abul Muxsin Muhammad Bokir ibn Muhammad Ali Bahouddin Balogardon. - Toshkent: Yozuvchi, 1993 yil. –B.
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2181-3906
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«MODERN SCIENCE АND RESEARCH»
VOLUME 2 / ISSUE 6 / UIF:8.2 / MODERNSCIENCE.UZ
469
Yassaviya tariqati markazida pokiza ilohiy ishq yotadi. Bu ishq insonni dunyoviy illatlardan xalos
qilib, kalbi nur bo‘lik kirib, insonni olloh vasligi xidoyat etadigan qudrat, ma’rifat va haqiqatga
eltuvchi, kishini o‘zligini anglash, insoniylik mohiyatini kashf qiluvchi vosita hisoblanadi.
Yassaviya tariqatida «ishq ham dard va ham darmon, ham azob va ham roxat.
Tariqatning barcha masalalari - xoll va fano, botin va zoxin, xayrat va tavxit, bexudlik va
devonalik va xokazolar ishq tushunchasi orqali anglashiladi va tushuniriladi. Yassaviya
talqinida ilohiy ishq mohiyatini anglamagan odam tasavurni tushunmaydi. Uning talablari, u
yo‘lga kirgan kishi uning aqida va g‘oyalarini to‘la idrok eta olmaydi. Yassaviy ijodidagi
uzlat, sadoqat va mexr shavkat g‘oyalari yayniy shu ishqg‘oyasi bilan uyg‘un bo‘lib, ularni
bir-biridan alohida tasavvur qilish mumkin emas. Ko‘nglida pok ishqbor odam doimo poklik va
uning timsoli bo‘lgan ollohga intiladi. Yassaviy ta’sirida ishq faqat ilohni sevish, unga
sig‘inib ox nola qilish emas balki uni tanish, o‘zini bilish va kamolot yo‘lidir. Axmad Yassaviy
Markaziy Osiyo tasavvuf shayxlari ichida turkiy tilda she’riy tarzda o‘z sufiyona ta’limotini
bayon qilgan mutafakkir hisoblanadi. O‘z she’riyatida islomiy haqiqatlarni va tasavvuf
ta’limotini yuksak maxorat bilan omuxta etib shariatu tariqatni bir butun deb bilib iymon
va sadoqat g‘oyalarini qizg‘in extiros ila kuylagan».
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