ISSN:
2181-3906
2024
International scientific journal
«MODERN
SCIENCE
АND RESEARCH»
VOLUME 3 / ISSUE 4 / UIF:8.2 / MODERNSCIENCE.UZ
87
XOJA ABDULXOLIQ G’IJDUVONIY
Toshpo’latova Shaxnoza Shuhratovna
Osiyo Xalqaro Universiteti
“Tarix va filologiya” kafedrasi
Tarix fani o’qituvchisi.
Tursuntoshova Sabrina Toshpo’lot qizi
Tarix ta’lim yo’nalishi 1-kurs talabasi.
https://doi.org/10.5281/zenodo.10934696
Annotatsiya. Mazkur maqolada Xoja Abdulxoliq G’ijduvoniyning hayot yo’li,
G‘ijduvoniy
dunyoqarashining poklanishida malomatiya ta’limoti va qalandarlar harakati anchagina ta’sir
ko‘rsatganligi haqida. O‘zining bir qancha hajm jihatdan katta bo‘lmagan risolalarida
tasavvufiyzohidlik bilan shug‘ullangan dindor, e’tiqodli musulmon nuqtai nazaridan kelib chiqib,
shariat ahkomlari va payg‘ambar alayhissalom sunnatlarini hamda tasavvufdagi yangiliklarni
ildiz oldirib, mustahkamlashni targ‘ib qilganliklari haqida ma’lumotlar bayon etilgan.
Kalit so’zlar: Qur’oni Karim, suls xati, Malatya shahri, Yusuf Hamadoniy, Islom, Xizr,
Naqshband, Rasulolloh, Savr g’ori.
KHOJA ABDULKHOLIQ GIJDUVANI
Abstract. This article is about the life path of Khoja Abdulkhaliq Gijduvani, the influence
of the doctrine of malamatia and the Qalandar movement on the purification of Gijduvani's
worldview. From the point of view of a pious, religious Muslim engaged in Sufism asceticism, in
several of his small treatises, he advocated rooting and strengthening the principles of Sharia and
the Sunnah of the Prophet, as well as innovations in Sufism. information is provided.
Key words: Holy Quran, Suls Khati, Malatya city, Yusuf Hamadani, Islam, Khizr,
Naqshband, Rasulullah, Sawr cave.
ХОДЖА АБДУЛХОЛИК ГИДДУВАНИ
Аннотация. В данной статье речь идет о жизненном пути Ходжи Абдулхалика
Гиждувани, влиянии учения маламатии и движения Каландара на очищение мировоззрения
Гиждувани. С точки зрения благочестивого, религиозного мусульманина, занимающегося
суфийским аскетизмом, он в нескольких своих небольших трактатах выступал за
укоренение и укрепление принципов шариата и сунны Пророка, а также новшества в
суфизме.
Ключевые слова: Священный Коран, Сулс Хати, город Малатья, Юсуф Хамадани,
Ислам, Хизр, Накшбанд, Посланник Аллаха, пещера Савр.
XIX asr oxiri — XX asr boshlarida Gʻijduvonda 15 ta masjid, 55 xususiy maktab va
madrasa, 3 ta hammom, 300 dan ortiq savdo doʻkonlari, 24 juvozxona faoliyat koʻrsatgan.
G‘ijduvondan uncha uzoq bo‘lmagan joyda buyuk tojik Sadriddin Ayniy va
tojik qoʻrboshisi Fuzayl Maxsum tavallud topgan.
1
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Qaxramon Rajabov, Sulaymon Inoyatov “Buxoro tarixi” “tafakkur nashriyoti” TOSHKENT 2016.
ISSN:
2181-3906
2024
International scientific journal
«MODERN
SCIENCE
АND RESEARCH»
VOLUME 3 / ISSUE 4 / UIF:8.2 / MODERNSCIENCE.UZ
88
Buxorodagi yetti pirning birinchisi, musulmon sharqida mashhur tariqat-xojagon
naqshbandiya silsilasi asoschisi Abdulxoliq G’ijduvoniy taxminan 1103-yili Buxoro yaqinidagi
G’ijduvonda dunyoga kelgan. Xoja Abdulxoliq G’ijduvoniyning otasi imom Xoja Abduljamil
Rumiy Rahmatullohi Alay imom Molik avlodidan bo’lib, masjidda imomlik qilgan. Rum
podshohlari avlodiga ham mansubligi bor. Ul zot o’z zamonasining allomasi-zohiriy va botniy
ilimlarning olimi. Xizr alayhissalomga suhbatdosh bo’lgan ekan. Zoti sharifning tushiga Xizr
alayhissalom kirib, Buxoroi sharifga safar qilishi, G’ijduvonda nashu namo topib, farzand ko’rishi
va tug’ulajak farzandning muborak ismini Abdulxoliq qo’yishini bashorat qilgan. Xoja Abduljamil
Rumiy roziyalloxu anhu Rumdan karvon bilan Buxoroi sharifga yo’l olgan va tushda ayon
bo’lganidek, G’ijduvonda nashu namo topib 1103-yilda farzand ko’rib ismini Abdulxoliq
qo’ygan
2
. Xoja Abdulxoliq G’ijduvoniy diniy oilada, islomiy tasavvur va urf-odatlar qurshovida
unib o’sgan. Xizr alayhissalomning savoba farzandi hisoblangan. Uning onasi oliy janob oiladan
chiqqan. U ilk ta’limni otasidan olgan. Keyinchalik G’ijduvoniy diniy ilimni Buxorodan olgan.
Yosh Abdulxoliq to’qqiz yoshida Qur’onni yod oladi va o’n yoshidan boshlab so’fiylarning zikr
majlislarida ishtirok eta boshlaydi. U o’sha davrda mashhur olim alloma Sadriddinning shogirdi
bo’lgan. Abdulxoliq 22 yoshga to’lgach, Buxoroga kelgan o’sha davrning mashhur shayxi Xoja
Yusuf Hamadoniy bilan uchrashib unga shogirdlikka tushadi. G’ijduvoniyning kelishi bilan
Muhammad Bahouddin Naqshbandgacha tariqat, ’’Tariq hojigan’’ (xodjiganiya)deb atala
boshlandi. Bahouddin Naqshbandga nisbat beriluvchi mashhur ,,Dil ba yoru dast ba kor!’’-
,,ko’ngling Allohda, qo’ling ishda bo’lsin!’’ shiori ham g’oya sifatida dastlab Abdulxoliq
G’ijduvoniy tomonidan ilgari surilgani bejiz emas.Abdulxoliq G’ijduvoniyning ustozi Yusuf
Hamadoniy bo’lib, u ham Ahmad Yassaviyning shayxi edi.Xoja Abdulxoliq G’ijduvoniy
manbalarda yozilishicha u baland bo’yli, oq tanli, chehrasi chiroyli, qora qoshli bo’lgan. Uning
boshi katta, ko’krak va yelkalari keng, o’zi esa katta tanali, ulug’ zot bo’lgan ekan.
Rivoyatlarga ko’ra, Xoja Abdulxoliq Alloh taolo uni ruxoniy kamolotda to’g’ri yo’lni
ko’rsata oladigan kimsa bilan birga olib kelishini kuta boshlagan. U tez orada Xizir bilan
uchrashdi. Xizir Abdulxoliqni ruhiy o’g’il sifatida qabul qilib, unga ,,vukuf adedi’’(zikir sanash
zarurati) ,,yashirin zikr’’ni o’rgatadi.Rasululloh solallohu alayhi vassallam Abu Bakrga Savr
g’orida birinchi marta o’rgatgan bu zikr turi Abdulxoliq G’ijduvoniyning unga kirishi bilan o’z
ahamiyatini topdi. Xoja Abdulxoliq vafotidan keyin bu zikr turi Xojigan tariqati tarafdorlari
tomonidan yana unitildi, ammo Abdulxoliqning uveysiy g’oyib muridiy bo’lgan Shoh Naqshband
nihoyat yashirin zikrni qayta tikladi. Shuningdek,Xizir G’ijduvoniyga yashirin zikrdan tashqari
tavhid zikiri-nafi va isbat(inkor va tastiq)ni ham o’rgatgani aytiladi.G’ijdivoniyning haqiqiy
murshidiy Yusuf Hamadoniy edi. Biroq u bilan tanishish Xizr sharofati bilan yuz berdi. Taxminan
yigirma yoshida o’ziga ustoz bo’lgan hoj Abdulxoliq qisqa fursatda bilimi o’zlashtirib oldi.
Abdulxoliq bir qancha musulmon davlatlariga sayohat qilib, bir muddat Suriyada yashadi.
Hayotligida ham u haqidagi yaxshi shuxrat Islom xalifaliginung barcha hududlariga
tarqaldi. Minglab odamlar uni ko’rish va eshtish uchun kelish. Bir darvesh undan so’radi. Agar
Alloh menga do’zax va jannatni tanlash erkinligini bergan bo’lsa, men do’zaxni tanlayman.
2
Qaxramon Rajabov, Sulaymon Inoyatov “Buxoro tarixi” “tafakkur nashriyoti” TOSHKENT 2016.
ISSN:
2181-3906
2024
International scientific journal
«MODERN
SCIENCE
АND RESEARCH»
VOLUME 3 / ISSUE 4 / UIF:8.2 / MODERNSCIENCE.UZ
89
Chunki jannat mening nafsim xoxlagan narsadir. Men nafsning turtki va istaklariga qarshi
kurashmoqchiman. Bunga Abdulxoliq G’ijduvoniy javob berdi; Sizning fikringiz nafsdan
chiqqani uchun xato va notog’ri. Qulning irodasi yoki tanlovi qanday qiymatga ega bo’lishi
mumkin. Bizning ishimiz Rabbiy bizni olib boradigan joyda ergashtir.U bizga nima buyursa, biz
bajarishimiz kerak va faqat bu bandaning haqiqiy xizmati va nafsga qarshiligidir.
3
Abdulxoliq G’ijduvoniy hayoti haqida to’liq ma’lumot yo’q.Uning o’limi haqida ham
ma’lumot kam. Ayrim manbalarda uning 1179,1189 yoki 1220-yillarda vafot etgani qayt etilgan.
Ammo uning shayxi sakson yilga yaqin yashab,1140-yilda G’ijduvoniy yigirma yoshda
vafot etganidan kelib chiqib, uning o’lim sanasi 1199-yil deb atash mumkin. G’ijduvoniyning
qabri Samarqand yo’l bo’yida Buxorodan 40 km uzoqlikda G’ijduvon shahrida joylashgan.
Buxoro xoni AbdulaxonII davrida 1583-yil madrasa va masjid qayta ta’mirlangan. Mirzo
Ulug’bek madrasasi peshtoqida Alaq surasining 1-7 oyatlari keltirilgan bo’lib,2003 yilda qayta
ta’mirlangan. Mazkur yozuvlar suls xatida yozilgan. Biroq ularning aksariyati qulab tushgan.
Abdulxoliq G’ijduvoniyning qabrtoshi toshdan yasalgan va yon tomonlarida suls xatida Qur’oni
Karimdan ,,Mujodala’’ surasining 11 oyati bitilgan. Qabrtoshning qisqa yon tomonlarida
esa epitafiya (baxshida yozuv) yozilgan. Majmuadagi hovuzda esa nastaqil xatida Xofiz
Sheroziyning g’azalidan parcha keltirilgan.Xoja Abdulxoliq G’ijduvoniy majmuasidagi masjid esa
2003-yilda yangidan qayta qurilgan.Hozirgi kunda Xoja Abduxoliq G’ijduvoniy majmuasida
ziyoratchilar uchun barcha shart-sharoitlar yaratilgan.
Xulosa qilib aytishimiz mumkinki, dunyoga endigina kelgan chaqaloqni go‘yo oppoq, top-
toza daftarga tashbeh qilish mumkin. Endi bu daftarga u ko‘radigan, eshitadigan, sezadigan barcha
narsalar yozila boshlaydi. Demak, inson hayotining ilk lahzalaridan boshlab beixtiyor ilm ola
boshlaydi. Ammo «ilm» so‘zi lug‘atda «bilish, anglab, tushuncha hosil qilish, bir narsaning
haqiqatini, mohiyatini bilish» kabi ma’nolarni anglatadi. Shuning uchun Islom ulamolari ilmga
«haqiqatni xuddi voqe’likdagidek idrok qilish ilmdir» deb ta’rif berishgan. Buning ma’nosi shuki,
olingan ma’lumot bir narsaning asl mohiyatini to‘g‘ri anglatsagina, undan dunyo va oxiratimizga
manfaat hosil bo‘lsagina chinakam ilm hisoblanadi.
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