O’RTA ASRLARDA OILA PEDAGOGIKASIGA OID FIKRLAR

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O’RTA ASRLARDA OILA PEDAGOGIKASIGA OID FIKRLAR

Toshpo’latova Shaxnoza Shuhratovna

Osiyo Xalqaro Universiteti

“Tarix va filologiya” kafedrasi, Tarix fani o’qituvchisi.

https://doi.org/10.5281/zenodo.13958472

Annotatsiya.

Ushbu maqolada Qur’oni Karim, hadisi Shariflarda oila va oilaviy

munosabatlar va oilaviy tarbiyaga oid bir butun izchil qarashlar tizimi mavjud bo‘lib, u o‘z ichiga

oilaning shakllanishi, rivojlanishi va mustaxkamlanishiga qaratilgan barcha jihatlarni qamrab

oladi. Bu qarashlar ilohiyot nuqtai nazaridan o‘rtacha qo‘yilsada ular kishilarning turmush

tarzlari, oilaviy munosabatlari talabidan kelib chiqganligi uchun ham kundalik turmushga

muvofiqligi haqida bayon etilgan.

Kalit so’zlar:

Qur’oni Karim, hadisi Sharif, Ibn Sinoning “Tadbiri al-manozil” nomli

asari, “Avesto”, Muhammad ibn Muso al-Xorazmiy, Abu Nasr Farobiy, Abu Rayhon Beruniy, Abu

Ali Ibn Sino, Muhammad qoshg‘ariy, YUsuf Xos Xojib, Kaykovus, Alisher Navoiy, Xusayn Voiz

Koshifiy.

THOUGHTS ON FAMILY PEDAGOGY IN THE MIDDLE AGES

Abstract.

In this article, there is a whole system of consistent views on family and family

relations and family education in the Holy Qur'an, Hadith Sharifs, which includes all aspects

aimed at the formation, development and strengthening of the family. If these views are averaged

from theological point of view, it is stated that they are compatible with everyday life because they

arise from the demands of people's lifestyles and family relationships.

Key words:

Holy Qur'an, Hadith Sharif, Ibn Sina's work called "Tadbiri al-Manozil",

"Avesta", Muhammad ibn Musa al-Khorazmi, Abu Nasr Farabi, Abu Rayhan Beruni, Abu Ali Ibn

Sina, Muhammad Qashg Ariy, Yusuf Khos Khajib, Kaikovus, Alisher Navoi, Husayn Vaiz Koshifi.

МЫСЛИ О СЕМЕЙНОЙ ПЕДАГОГИКЕ В СРЕДНЕВЕКОВЬЕ

Аннотация.

В данной статье представлена система последовательных взглядов на

семью и семейные отношения и семейное воспитание в Священном Коране, хадисах

Шарифов, которая включает в себя все аспекты, направленные на формирование,

развитие и укрепление семьи. Если эти взгляды усреднить с богословской точки зрения, то

констатируется, что они совместимы с повседневной жизнью, поскольку вытекают из

требований образа жизни людей и семейных отношений.

Ключевые слова:

Священный Коран, Хадис Шариф, труд Ибн Сины «Тадбири аль-

Манозиль», «Авеста», Мухаммад ибн Муса аль-Хоразми, Абу Наср Фараби, Абу Райхан

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Беруни, Абу Али ибн Сина, Мухаммад Кашг Арий, Юсуф Хос Хаджиб, Кайковус, Алишер

Навои, Хусейн Вайз Кошифи.

Eramizdan avvalgi 528-529 yillar orasida buyuk mutafakkir Zardusht tomonidan yaratilgan

“Avesto” kitobida ham ta’lim-tarbiyaga, axloq-odobga oid qator g‘oya va qarashlarni ko‘rish

mumkin. “Avesto”da ta’kidlanishicha, tarbiya hayotning tayanchi, shu boisdan har bir yoshni

yaxshi o‘qish va yozishga o‘rgatish lozim. Uni yosh paytidanoq mehnat qilib, mehnatning tagi

rohat ekanligini anglatish uchun daraxt ko‘chati o‘tkazishga, uy-ro‘zg‘or qurollari yasash, erga

ishlov berish va chorva bilan shug‘ullanishga o‘rgatilishi shart. Zotan uning fikricha yaxshi va

ezgu ishlar yaratish uchun kishi mehnat qilishi zarur, o‘z qo‘llari bilan moddiy noz-ne’matlar

yaratmas ekan, u yashash lazzatini ham his qilmaydi, hayotning qadriga ham etmaydi.

U yuqoridagi fikrni davom ettirib, “Inson nafaqat mehnati tufayli o‘zini va oilasini boqadi,

balki unda erga va yurtga bo‘lgan muhabbati ham paydo bo‘ladi. Zotan har bir inson o‘zi

o‘sibg‘ulg‘aygan zaminni, mamlakatni eng yazshi va go‘zal mamlakat deb tushunmog‘i kerak”.

Uning bu fikrlaridan har bir inson faqat o‘zining emas balki farzandlarini ham mehnatsevar

qilib tarbiyalashi lozim. Chunki mehnatsevar bo‘lmasdan turib, o‘z erini, o‘z Vatanini seva

olmasligi tabiiy.

Islomda oilaviy tarbiyaning o‘ziga xos xususiyatlari ham ko‘rsatib o‘tiladi. Bu xususiyatlar

musulmonchilik talablaridan kelib chiqqan bo‘lib, insonni ma’naviy-axloqiy tarbiyalash haqidaga

umumiy g‘oya bilan bog‘liq. Musulmon oilalarida kuyov va kelinning avlod-ajdodlarining kelib

chiqishini o‘rganish, jismoniy va ma’naviy poklikga e’tibor berish an’anaga aylangan. Islomiy

ma’naviyatda bolani oilada axloqiy tarbiyalash ha qidagi qarashlar insoniylikga, ezgulikga va

yaxshlikga da’vat etgan uchun ham umuminsoniy mazmunga egadir.

Shunga ko‘ra, islom musulmonlariga xos bo‘lgan diniy qadriyatgina bo‘lib qolmasdan,

balki umuminsoniy qadriyatdir. Milliy mustaqillik natijasida dinga va diniy qadriyatlarga bo‘lgan

munosabat tubdan o‘zgardi va u oilada bolalarni axloqiy tarbiyalashning muhim omillaridan biriga

aylanib, oilada tarbiyaviy ishlar samaradorligini oshirishga yordam bermoqda.

SHarq mutafakkirlarining ta’lim-tarbiya, oila va oilaviy tarbiya ha q idagi qarashlari islom

mafkurasi va uning qobig‘ida shakllangan. Sharq mutafakkirlari ijodida aks etgan umuminsoniy

g‘oyalar islomiy ma’naviyat bilan hamohangdir.

SHarq mutafakkirlarining ilmiy merosida oila va oilada farzand tarbiyasi masalalariga katta

e’tibor berganlar. Muhammad ibn Muso al-Xorazmiy, Abu Nasr Farobiy, Abu Rayhon Beruniy,

Abu Ali Ibn Sino, Muhammad qoshg‘ariy, YUsuf Xos Xojib, Kaykovus, Alisher Navoiy, Xusayn

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Voiz Koshifiy kabi mutafakkirlarning qator asarlarida bolalarni ma’naviy-axloqiy tarbiyalash

masalalari o‘rtaga qo‘yilgan va ularni hal etish yo‘llari ko‘rsatib berilgan.

Oilada bola tarbiyasi masalasi Muhammad ibn Muso al-Xorazmiy qarashlarida ham

mavjuddir. Uning aytishicha, “Ota-onalar ikki xil: tug‘ilish otasi va ta’lim berish otasi: birinchisi

jismoniy hayot sababli, ikkinchisi ruhiy hayot sababli”. SHunga ko‘ra ularni o‘zviy birlikda olib

qarash tarbiya ishida muhim ahamiyatga molikdir. Uning quyidagi so‘zlari anchayin ibratlidir:

“Zamondan yaxshiroq ta’lim beruvchi muallimni, insondan yaxshiro q talim oladigan o‘quvchini

ko‘rmadim”. Uning bu so‘zlaridan bir tomondan ijtimoiy muhitni bola tarbiyasi uchun hal qiluvchi

ta’sirini anglasak, ikkinchi tomondan inson shaxsi ta’lim natijasida kamolotga erishib borishi

mumkinligini sezamiz.

Abu Rayxon Beruniy insonning axloqiy fazilatlarini, umuman axloqiy tushunchalarini

insonning tabiati bilan bog‘laydi. Inson tabiati esa avvalo oilada shakllanadi. Shunga ko‘ra bola

tarbiyasida ota-ona ta’siri va namunali benihoya kattadir. Masalan u ayollarga nasihat qilib,

Abdulla ibn Jafar tilidan shunday deb yozadi: “Rashkdan saqlangin. U taloq ning kalitidir.

Eringga tez-tez tanbeh qilishni senga ta’qiqlayman. Chunki tanbeh nafrat uyg‘otadi.

o‘zingni bezab yurgin. Buning uchun yaxshi vosita surmadir. Yana xushbo‘y atirlardan

foydalangin. Ularning ichida eng yaxshisi suvdir”. Uning bu fikrlari bevosita oilada farzand

tarbiyasiga ta’lu q lidir.

Beruniy tan va ruh pokligi masalasini ham o‘rtaga tashlaydi. Beruniy ota-onalarga qarata

bolaning mo‘‘tadillikda saqlashni tavsiya etadi. Bunga asosan bolani qattiq g‘azablanishdan,

qo‘rqish va hafalikdan, uy qusizlikdan saqlash orqali erishilishini aytib, ularni xohlagan va foydali

narsasini topib berishga, sevmagan narsasidan uzoq lashtirishga harakat qilish kerakligini

uqtiriladi. Ota-onaning bolaga turli munosabati turlicha xul qlarni keltirib chiqaradi.

Mutafakkir bola-xulq atvorining mo‘‘tadilligi natijasida tan va ruh sog‘lomligi kelib

chiqishini ham ilmiy asoslab beradi. Beruniy bola tarbiyasida irsiyat muhit va tarbiya ta’sirini

birdek muhim ekanligini ta’kidlab o‘tgan edi. Beruniy axlo q iy tarbiyaga musulmon dini

talablaridan kelib chiqqan holda yondoshadi. Axloqiylik yaxshilik va yomonlik o‘rtasidagi kurash

natijasida namoyon bo‘ladi va shakllanadi. Uning bu fikri o‘z davri uchun yangi va ilmiy bashorat

edi.

Oila va oilada bola tarbiyasi masalasi Abu Ali Ibn Sinoning ilmiy merosida ham muhim

o‘rin egallaydi. U o‘zining qator asarlarida bolaning salomatligi, uning tarbiyasi ha qida, eng

muhimi bola ruhiyatini o‘rganish borasida ko‘plab qimmatbaho fikrlarni yozadi. Ularning

hammasi bir butun bo‘lib, muayyan pedagogik qarashlar tizizimini tashkil etadi va u ma’naviy-

axloqiy barkamol insonni shakllantirish ha qidagi g‘oyaga borib ta qaladi. Ibn Sinoning “Tadbiri

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al-manozil” nomli asarida katta bir bob oila va oilaviy tarbiya masalalariga bag‘ishlangandir.

Ibn Sino oilada bola tarbiyasi ancha murakkab va nozik bo‘lib, uni bolaning yoshligidan

boshlab va izchillik bilan olib borish lozimligini uqtiradi. U ona allasining tarbiyaviy ahamiyati ha

qida to‘xtalib, “Alla” ikki vazifani bajaradi, deydi. Birinchisi, uni tebratish or qali bolaga jismoniy

orom bag‘ishlanadi; ikkinchisi, beshikni bir maromda tebratishdan onaning mehri jo‘sh uradi,

bolasiga bo‘lgan muhabbatidan onaning orzu umidi yurak to‘ridan sil q ib chiqadi. Bu o‘ziga xos

qo‘shi q bolasi uchun qasidadek yangraydi va u farzandining murg‘ak qalbiga singib boradi. SHu

tarzda bolada o‘zi ham anglolmagan xolat paydo bo‘ladi. U asta-sekin bu yorug‘ olamni anglay

boshlaydi. Ana shu anglashdan o‘rganish boshlanadi. Xuddi shu o‘rganish tarbiyalanishdir. Zotan

o‘rganish sezishdan kelib chi qadi. Ibn Sino ana shu xolatga e’tiborini qaratib, “YOsh bolaning

sezgirlik quvvati katta odamga teng keladi”, degan fikrni bildiradi.

Ibn Sino bola tarbiyasida oila boshlig‘i otaning roliga alohida e’tibor beradi. “Agar oilada

– deydi u, oila boshlig‘i tajribasizlik, no‘noqlik qilsa u oila a’zolarini yaxshi tarbiyalay olmaydi

va og‘ibatda bundan yomon natijalar kelib chi q ishi mumkin”. Bola yaxshi yo‘lga qo‘yilsa, oila

baxtli bo‘ladi. Oilaning eng muhim vazifasi bola tarbiyasi hisoblanadi. Ota-ona kim bo‘lishidan

qat’iy nazar, bu vazifani ma’suliyat bilan ado etishi lozim. Ibn Sino “tadbiri al-manozil” asarida

er va xotinning yaxshi sifatlarini sanab o‘tadi. Ularning shaxsiy namunalari bola uchun o‘rnak

bo‘lib, kelajak ta qdirini belgilashda muhim ahamiyatga ega ekanligi alohida u qtiriladi.

Ibn Sino oilada bolani ma’naviy – axloqiy tarbiyalashda mehnatsevarlikning roliga alohida

urg‘u berib, ota-onalarni farzandlariga nisbatan kasb-xunar o‘rgatishga chaqiradi. Mehnatni

ulug‘laydi. Mehnatsiz hayot kechirishning bolaga bo‘lgan salbiy ta’sirini ko‘rsatib beradi.

XI asrda yashab ijod etgan mutafakkir Yusuf Xos hojib o‘zining “ qutadg‘u bilig”da bola

tarbiyasi ha q ida to‘xtalib, shunday yozadi: “Farzand qanchalik bilimli, a qlli-xushli bo‘lsa ota-

onasining yuzi shunchalik yorug‘ bo‘ladi”. U bola tarbiyasida otaning ma’suliyatiga alohida

e’tibor beradi. “Kimning o‘g‘il-qizi erka bo‘lsa, deb yozadi u unga shu kishining o‘zi mungli bo‘lib

yig‘laydi. Ota bolani kichikligida bebosh qilib qo‘ysa bolada gunoh yo‘q barcha jafo otaning

o‘zida; o‘g‘il- qizning xulq -atvori yaramas bo‘lsa, bu yaramas ishni ota q ilgan bo‘ladi.

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