Naqshbandiya

Naqshbandiya (az ar. naqsh va bastan), yake az mashhurtarin jarayonhoi tasavvuf, ki dar asri 14 paydo shudaast. Asosguzori on Bahouddin Muhammad ibni Muhammadi Bukhoroi mashhur ba Bahouddini Haqshband, ki bo padari khud ba mato va fuluzot naqsh mebast. Az in ru, bo in laqab mashhur shudaast. Talimoti Naqshbandiya niz nomi khudro az hamin giriftaast. Dar tashakkul va rivoji Naqshbandiya maqomi talimoti chi peshguzashtagon va chi hamzamononi Bahouddin, monandi Abdulkholiqi Gijduvoni, Khojaazizi Romitani yo hazrati Azizon, Khojaboboi Samosi, Amir Kulol va gayra baso kalon ast. Naqshbandiya  az payravoni khud mutobiqati kullii qonunu qoidahoi shariat va hadishoi paygambarro talab karda, rioyai onhoro yake az sharthoi talimoti maslaki khud medonist.

Naqshbandiya goyahoi asosii khudro az talimoti Abdulkholiqi Gijduvoni gi- riftaast, ki u tarafdori zikri khufya bud. Prinsiphoi Naqshbandiya  (hush dar dam, nazar bar qadam, safar dar vatan, khilvat dar anjuman, yodkard, bozgasht, nigakhdosht, yoddosht) bar zikri khufyai mazkur asos yoftaand. Naqshbandiya soliki tariqatro vodor mekunad, ki az jamiyat tamoman chudo nashuda, ba kulli zuhdu taqvo navarzida, tavakkalro ikhtiyor nakarda, bo mardum boshad va bo quvvai khud kor kunad. Dar rafti kor, suhbat va rohgardi zohiran bo khalq va botinan bo haq boshad (dil ba yoru dast ba kor), yane moli zindagiashro az digaron natalabida bo mehnatn khud ba dast orad. In jihati talimoti Naqshbandiya  dar bayni omma khayrkhohoni ziyodro paydo kard va boisi afzudani iqtidori silsila gardid, Mahz ha- min nuqtai talimoti Naqshbandiya  nufuzi onro asrho dar jamiyat nigoh dosht.

Payravoni Naqshbandiya  talimoti khudro yake az durusttarin va behtarin silsilahoi tasavvuf shumorida, bo rohu usulhoi gunogun mardumro ba rioyai on dalolat mekardand. Muvofiqi aqidai onho, on chi khulosai talimoti gunoguni silsilahoi tasavvuf ba shumor meravad, ibtidoi Naqshbandiyaro tashkil mekunad, zero muvofiqi talimoti onho Naqshbandiya  guyo rohi nazdiktarini donistani haq (khudo)-ro ba solik nishon medihad. Rohi nazdiktarin va pinhonie, ki Naqshbandiya qofilai solikonro tavassuti on zudtar ba donistani haq rasondani meshavad. hamon zikri khufya yo ki qalbi meboshad.

Naqshbandiya  chunin vadaro baroi har chi beshtar ba silsilai khud jalb kardani ommai mardum pesh girif­ta, bo har roh kushish mekard, ki tasiru nufuzi onro beshtar afzoyad. Dar talimoti Naqshbandiya  ba shakhsiyat va tarbiyat, vazifa va masuliyati muridu murshid diqqati makhsus do­da meshavad. Naqshbandiya chun silsilahoi tasavvuf, muridro ba on vodor mekunad, ki badi ba rohi tariqat daromadan tamomi maylu khohishi khudro ba irodai murshid tobe sozad.Shakhsiyati asosguzori Naqshbandiya ba darajae baland bardoshta shudaast, ki hej kadome az asosguzoroni silsilahoi dagari tasavvuf bo on barobar shu­da nametavonand, Az in ru, asosguzori in silsila dar bayni ommai mardum hamchun shakhsi buzurgtarini dini va balogardon maruf shudaast va ba vay karomoti ziyodero nisbat medihand.

Naqshbandiya  dar Osiyoi Miyona, Afgoniston, Hinduston, Eron, Turkiya va badtar dar Zakavkaziya vase pahn shuda, payravoni ziyode paydo karda bud. Naqshbandiya  az on sabab vase pahn shud, ki dar mavzehoi zikrshuda, Bahouddin shogirdoni bisyoro dosht. Onho talimoti Naqshbandiyaro hamatarafa targibu tashviq mekardand. Naqshbandiya bar khilofi payravoni tasavvuf, tobeoni khudro ba dustiyu hamkori bo hodimonu amironi davr davat mekard. Az in ru, namoyandahoi gunoguni tabaqahoi ijtimoi Naqshbandiyaro hamatarafa dastgiri namuda, ba­roi ravnaqu rivoji on kushishi ziyode mekardand.

Harchand ki Naqshbandiya mardumro zohiran ba zuhdu taqvo davat nakarda, ba kor va mehnat safarbar menamud bisyore az namoyandagoni afkori adabi va jamiyati, monandi Husayn Voizi Koshi- fi, Abdurrahmoni Jomi, Alisheri Navoi va dig.ar khudro payravoni on meshumoridand. Sardoroni in silsiila, makhsusan Khoja Ahrori Vali va nazdikoni vay az boytarin shakhsoni zamon ba shumor meraftand, ammo aksari payravoni on bo gadoi va darbadari, qalandarona va muftkhurona umr ba cap meburdand. Umuman, ta­limoti Naqshbandiya  az unsurhoi oppozisionii tasavvufi davrahoi avval tamom forig beshtar ba qonunu qoidahoi shariati islom mutobiqat mekard.

Adabiyot: Bogoutdnnov A. M, Ocherki po istorii tadjikskoy filosofii, Stalinabad, 1961; Bertels E. E., Su­fizm i sufiyskaya literatura, Moskva, I960; Radjabov M. R., Djami i tadjik­skaya filosofiya 15 v., Dushanbe, 1968.