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NAQSHBANDIYA TA'LIMOTINING TARBIYAVIY AHAMIYATI
Isroilov Maxamadjon Ismoilovich
kafedra mudiri, Farg'ona davlat universiteti
ANNOTATSIYA
Mamlakatimizda ilm-fanni yanada ravnaq toptirish, yoshlarimozni bilimli, yuksak ma'naviyat va madaniyat egasi etib tarbiyalash, ularda tashabbuskorlik, fidoyilik singari axloqiy fazilatlarni shakllantirish, boy tarixiy merosimizni yosh avlodlar qalbi va ongiga sungdirish, farzandlarimizni milliy g'urur va iftixor ruhida tarbiyalashga oid chuqur islohotlat olib borilmoqda.
Kalit so'zlari: Naqshbandiya ta'limoti, ilm-fan, Bahouddin Naqshband
Muxammad ibn Muxammad Bahouddin an Naqshband al-Buxoriy (ko'proq xalq orasida Bahouddin yoki Xoji Bahouddin Balogardon, Xo'jan Buzruk, Shoxi Naqshband nomlari bilan dunyoga mashxur bo'lgan). U zot Buxoro viloyati, hozirgi Kogon tumanida tug'ilgan.
Bahouddin Naqshband (1318-1389) mashxur avliyo, Naqshband tariqati asoschisidir. U o'z ta'limotini yaratishda Yusuf Xamadoniy, Abdulholiq G'ijduvoniy va boshqa mashoyixlar g'oyalariga asoslangan. U naqshbandiya ta'limoti asoschisi sifatida Xojagon tariqatining otiflik aqidalari majnun-ta'limotini aks ettiruvchi 8 ta "Kalimai qudsiya"ga quyidagilarni qo'shgan.
1. Vuqufi zamoni - inson qanday kechayotganligidan ogoh bo'lish, ularga umr, hayot bir marta berilishi, xayrli va ezgu ishlar qilishlari lozimligi, umrning biror daqiqasini ham bekorga o'tkazmay, kasb-hunar o'rganishlari,foydali ishlar bilan shug'ullanishlari, har daqiqa soniyadagiamallarida hisob berishlari, g'aflatda qolmasliklari va hayotda loqayd bo'lmasliklari;
2. Vuqufi adadi - butun borliq yagona iloxiy moxiyatga ega ekanligini anglab, uning in'ikosi bo'lganligi uchun bir-biriga bog'liqligixar bir ilohiy hikmat bilan yaratilganligini anglash va ularga muhabbat bilan qarash;
3. Vuqufi qalbi - inson o'z qalbidan voqif bo'ishi , doimiy uni poklashi zarurligi, Zikri xafiyni tasavvufdagi zikrning asosiy shakllaridan biri sifatida qaror toptirgan. Tabiat, barcha turik jonzotu o'simliklarga, xayvonu insonlarga birdek mutloq ezgulik, mehr-shavqat ko'rsatishdek orifiy talabni ilk bor bashariyat va koinot, borliqning umumiy birdan-bir fundamental tamoyili darajasiga ko'targan. Bahouddin Naqshband ma'rifatni keng ma'noda tushunadi.U ruxiy kamolotning maqsadini ma'rifatli bo'lishdir,deb biladi. Ma'rifatni - ijmoliy (qisqa) va tafsoliy (to'liq) deb ikkiga ajratadi.Ijmoliy ma'rifat bosqichida dalilu xujjat qilish bilan, ya'ni aqlu tafakkur ila
CENTRAL ASIAN RESEARCH JOURNAL FOR INTERDISCIPLINARY STUDIES (CARJIS) ilmiy jurnali bilan hamkorlikda. amal qilish mumkinligini aytadi. Tafsoliy ma'rifat orqali esa kashf va ayonlik ila, ya'ni
tangri inoyati orqali xosil bo'ladi., deydi. U ilm va aqlning yo'li to fano
sohiligachadir, ya'ni bu moddiy olam bilan bog'langan narsalarni o'rganishda ilm va
aql ko'maklashadi, deya ta'rif beradi. Fano holatiga yetib yo'qlik olamiga kirgandan
keyin xayrat va benishonlik boshlanadi, ya'ni tafsoliy bilish jarayonida dalil va isbot
emas, irrotsional bilish usullari zarurligini aytmoqchi bo'ladi.
Bahouddin Naqshband irfoniy jarayonda aql emas, ruxiy bilish qalb ko'zi asosiy o'rinni egallashni ta'kidlaydi. U ma'rifatli bo'lish jarayonida xalol luqma va xushyorlikka alohida e'tibor bergan.
Bahouddin Naqshband Musohibiyning o'z-o'zini nafsini nazorat etish , vaqtni qadrlash g'oyalarini , Junayd Bog'dodiy asoslagan xushyorlik yo'lini Xakim Termiziyning valiylik ta'limotini rivojlantirgan. Bahouddin Naqshband ta'limoti bunyodkorlik ruhi bilan sug'orilgan ta'limotdir:"Dil-ba-yor-u, dast-ba-kor" ma'nosi, "ko'ngling xudoda bo'lsin-u, qo'ling ish bilan bo'lsin"- degani. Mustaqilligimizning yuksalishida haqshbandlikda ilgari surilgan xalollik, mexnatsevarlik, tog'rilik, sofdillik, muxtojlarga yordam berish, saxiylik, iymonli va e'tiqodli bo'lish, mexr-shavqat kabi xulq-odob qoidalari kata ahamiyatga ega.
Naqshbandiya xojagon tariqati negizida paydo bo'lib, Yusuf Xamadoniy, Abdulholiq G'ijduvoniy, Axmad Yassaviy qarashlarini omuxta etib, ularga yangi ruh berib rivojlantirgan.
Bu g'oya XV-XVIII asrlarda savdo va xunarmandchilik bilan shug'ullanadigan shahar hamda ko'chmanchi chorvador aholi orasida keng yoyilgan. Bu ta'limotda odamning qadri,mansabi, boyligi bilan emas, ma'naviy komilligi bilan o'lchanadi deyilgan.Unda hunar, kasb egallab,o'z mehnati bilan bilan xalol luqma yeb yashash talab qilinadi. Tilanchilik, darbadarlik bilan kun kechirish sufiy uchun isnod sanalgan.Qul va xizmatkor saqlash, o'zganing mehnatidan foydalanish ham man etilgan. Bu ta'limot tarkidunyochilikka, tekinxo'rlikka qarshi qaratilgan bo'lib,unda manmanlik, shayxman deb kerilish, shoqin-suron ko'tarib zikru samo bilan odamlar diqqatini o'ziga qaratish qoralanadi.
1993 yil O'zbekistonda Bahouddin Naqshband tavalludining 675 yilligi keng nishonlandi. Unga bag'ishlab qator asarlar chop etildi, xalqaro ilmiy anjumanlar bo'lib o'tdi. Bahouddin Naqshband nomi bilan bog'liq yodgorliklar qayta tiklandi.
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