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Nafs

Nafs (ar. —jon), dar tarikhi ilm va falsafa mafhumest ba­roi ifodai hayot va faoliyati psikhikii inson va hayvonu nabotot; dar din, falsafa va psikhologiyai idealisti mabdai hayotbakhsh va olati marifat donista meshavad, ki guyo novobasta ba tan va pesh az on vujud doshtaast va bo khosti khudo bo jism payvasta ast. To paydoishi nazariyai ilmi dar borai khayot va fa­oliyati psikhikii inson Nafs obekti muborizai ilm va din, raviyahoi materialisti va idealistii fal­safa bud. In muboriza holo ham davom dorad, zero din va falsafai burjuazi hanuz ham dar borai Nafs aqidahoi gunogunro targib menamoyand.

Tasavvurot dar borai Nafs zamone ba vujud omadaast, ki odamon dar khususi faoliyati psikhikii khud, mohiyati on hanuz chize namedonistand. Dar natijai tabiri nodurusti baze jihathoi faoliyati psikhiki ( khobbini, behushshavi va gayra) khulosae ba miyon omad, ki psikhika faoliya­ti tan nabuda, faoliyati kadom yak mabdaest, ki berun az tan vujud do­rad. Az ni ru, sababi qatshavii ha­yot az tan judo gashtani Nafs donista meshud. Badtar tasavvuroti animistii odamoni jamoai ibtidoi shakli talimoti diniro girifta, ba khudoi yagona, qazovu qadar, bi- hishtu duzakh va gayra etiqod paydo meshavad. Najoti Nafs va tamini osoishi okhiratro maqsadu mazmuni hayoti inson donistand va yak silsila rasmu oini dini (tahorat, namoz, ruza, haj, kalimai shahodat) ba sobit sokhtani in talimot khizmat mekardagi shud. Az in ru, ta­limot dar borai Nafs mahaki har yak din ast.

Isboti nazariyavii mavjudiyati Nafs va munosibati on ba tan masalai muhimmi falsafai idealistist. Dar falsafai materialistii davri qadim (Fales, Anaksimen, Gerak­lit) va atomistika (Demokrit, Epikur) Nafsro bo unsurhoi moddi (ob, havo, otash va atom) ayniyat doda, monandi tan nashi mehisobidand. Aflotun, Arastu va navaflotuniya Nafsro javhari latifi gayrimustaqil donista, onro ba olami sifli yo moddi muqobil guzoshtaand. Masalai tanosubi Nafsu tan ba masalai asosii falsafai idealistii asrhoi miyona tabdil yoft. Faylasufoni peshqadami Sharq — Foroby, Ibni Sino, Beruni va Ibni Rushd yagonagii Nafsu tanro isbot kardani meshudand va bo hamin ba talimoti diniyu idealisti dar borai okhirat muqobil mebaromadand.

Vale Nafs na faqat mabhai hayotbakhsh va faoliyati ruhii inson, balki oloti marifat, asosi on niz hisob meyoft. Mahz in aqida dar prosessi inkishofi ilm va falsafa tadrijan ba fahmishi ilmiyu mate­rialistii ruhiyai inson va shuuri on ovarda rasond. Dar prosessi inkishofi ilmu istehsolot va umuman marifati inson, aqidahoi gayriilmi dar borai Nafs bo unsurhoi ilmiyu materialisti ivaz meshudand. Avval Ibni Sino va badtar mutafakkironi asrhoi 17—18 ba aqidae omadand, ki asosi marifati Nafsro obekthoi moddii dar uzvhoi hiss inikosyobanda tashkil medihand. Uzvhoi hiss ba vositai sistemam muayyani asab bo maynai cap hamchun markazi paydoishi ehsosot — unsuri nakhustini ruhiya payvastand. Idrok, tasavvur va tafakkur niz tavassuti hamin prosess paydo meshavand. Asosi faoliyati psikhikii in­son va hayvonro Nafs ne, balki tan muayyan mekunad. In aqidaro materialistoni asri 18 D. Didro, P. Gol­bakh, K. A. Gelvesiy va digar inkishof dodaand. L. Feyerbakh in goyaro takmil dod va yagonagii tani insonro isbot namud.

Dar davrai hozira aqidahoi idealistiro oid ba Nafs baze jarayonhoi falsafai burjuazi va raviyahoi gunoguni spiritualisti tarafdori mekunand. Makhsusan neotomizm — falsafai rasmii katolisizm dar masaladoi Nafs va najoti on talimoti «nav ba navro» ejod namuda, dar in roh az muammohoi hanuz halnashudai ilmi istifoda mebarad.

Materializme dialektiki va tarikhy ba komyobihoi tabiatshinosi va psikhologiyai ilmi takya namuda, hama guna aqidaro dar borai Nafs rad mekunad. Dar olam ba gayr az materili mutaharrika chizi digare vujud nadorad. Psikhika va shuur sifat va mahsuli materili olitash- kil — maynai cap buda, dar natijai inkishofi duru darozi tabiat tashakkul yoftaast. Tafakkur va shuur mahsuli jamiyatand va faqat dar jamiyat joy dorand. Abadiyati shakhsi vujud nadorad, hayot faqat dar yagonagi bo marg vujud dorad. «…shu­ur va tafakkuri mo, harchand favqulhissi namoyand ham, mahsuli organi moddi, jismoni, yane mahsuli mayna meboshand. Materiya mahsuli ruh nest, balki khudi ruh faqat mah­suli olii materiya ast» (Marks Karl va Engels Fridrikh, Asarhoi mundarijai jildi 2, Dushanbe, 1965, sahifai 406).

Adabiyot: Engels Fridrikh, Lyudvig Feyer­bakh va khotima yoftani filosofiyai klassikii nemis, Dushanbe, 1958: Engels Fridrikh, Dialektika prirodi, Marks Karl i En­gels Fridrikh, Socheneie, tom 20; Izbrannie proizvedeniya misliteley stran Blijnego i Srednego Vostoka VII—XIV vvekov. Moskva. 1961.

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