Malumoti ohirin

TASAVVUF

TASAVVUF ( az arabi — pashm, pashmina), sufiya, jarayoni falsafiyu irfoniero guyand, ki maqsadu maromash bo rohi kashfu zavq dark namudani Odamu Olam meboshsh. On avval dar shakli yak jarayoni bidatomez dar akhdi khulafoi roshidiya va umaviya dar Iroqu Suriya paydo shuda, soni az Khurosonu Movarouinahr sar karda to qismi shimolu garbii Afrika va Indoneziya gustarish yoftaast.
Tasavvuf dar zaminai etirozi ijtimoi dar asri 8 paydo shudaast. In etiroz avval dar shakli gushai uzlat intikhob namudani zohidon zohir shuda, maqsadi asosiash barqaror namudani adlu insof, tajdidi saodati muslimin va najoti shakhs az beadolatihoi ijtimoi bud. Soni on ba rasmu odobi guruhi zohidon tabdil yofg, ki beshtar ba faqru sabr, qanoatu riyozat va tahammulu tavakkul mashgul shuda, tariqai khosi amali akhloqiro ba vujud ovard. Minbad zimni oshnoii zohidon on muhiti rangini ahdi ba bahsu nahsi maorifi talimiyu aqoidi ilmi jihathoi zavqiyu nazarii tasavvuf takmil yoft va har qadare ki tavassuti zinahoi merojii nazari bolo meraft, hamon qadar tafovuti zohidoni akhdi avvali islomu sufiyon yo khud solikoiya rohi tariqat meafzud.

sufism-7
Muarrikhi tasavvufi asrhoi miyona Ibni Javzi dar «Talbisi iblis» nom asarash ismi ziyoda az chil nafar zohidoni akhdi avvali islomro ovardaast. Andake badtar Hasani Basri sarvatmandiro manbai asosii shar pindoshta, sabru gurusnagi va nakukoriro targib namud va hamasri u Ibrohimi Adham masalai darki haqiqatro ba miyon guzosht. Robiyai Adviya dar tasavvuf rohi ifrot paymuda, goyai asosii tasavvufi oshiqonaro bayon namud, ki Abubakri Shibliyu Mansuri Halloj, Abusaidi Abulkhayru Shamsi Tabrezi va digaron shevai uro idoma doda, dar tasavvuf bo nomi ahli muhabbat malumu mashhur shudand. Namoyandai digari tasavvuf dar asri 9 Zunnuni Misri, ki Abdurrahmoni Jomi uro raisi sufiyon nomidaast, ba tavakkul ahamiyati makhsus doda, marifati vajhi ilohiro ba vositai muroqibayu mushohida talqin namudaast. Muosironi u Boyazidi Bistomi va Junaydi Bagdodi masalai tavhidi tasavvufro ba miyon guzoshta, dar tadqiqi maqomoti tasavvuf, makhsusan dar fano va baqo kushishi ziyode namudand va raviyahoi «ashobi sahv» va «ashobi sukr»-ro dar tasavvuf ba vujud ovardand. Junaydi Bagdodi umuman hamchun mazhari kalomi tasavvufi mutadilona mashhur ast, ki in raviyai uro minbad Abuhomidi Gazoli idoma doda, masalai kalomro bo tasavvuf biomekht va ba tasavvufi mutadilona asosi mustaqili nazarie bakhshid.
Badi Junaydi Bagdodi avval Hakimi Tirmizi dar bobi viloyat maqomi avliyoro bartar az anbiyo donista, mavridi gavgoyu hamlai faqehon qaror girift, bad Abulhasaii Nuri masalai ishqi irfoniro tarannum namud, ki avji parvozi fikri har dui onho dar sukhanoni «analhaq»-i Mansuri Halloj bayon shud va dostoni margi nofarjomi u burzurtarin sarguzashti solikoni tariqatro ifoda mekard. Badi Mansuri Halloj to asri 11 Abulhasani Kharaqony, Abusaidi Abulkhayr namoyandgoni tasavvufi ifroti ba shumor meraftand va Chullobii Hajvgariyu Ayuulqosimi Qushayri hamchun muarrikhoni tasavvuf ba navishtani sharhi holi orifoni mashhur va tahqiqi ruknhoi asosii tasavvuf pardokhta budand.
Namoyandagoni tasavvufi asrhoi 10—11 Abualii Daqqoq, Abulfaali Sarakhsi, Abdurrahmoni Sulami, Abuishoqi Kozgaruni, Aynuljuzoti Hamadoni, Abulmajid Sanoi, Ahmadi Jomi va digaron budand, ki bazeashon ba tahqiqi afkori irfoni mashgul shuda, ba inkishofi minbadai tasavvuf zamina guzoshtand va bazei digarashon afkori irfoniro ba nazm vorid karda, onro avval bo istifodai istilohoti ganni tasavvufi va bad bo mazmunu muvdarijai tozai goyavi ba poyai balandi inkishof rasonidand. Dar natijai istiloi saljuqiyon, mugulho va temuriyon sharoiti musoide baroi inkishofi tasavvuf ba vujud omad va dar hamin zamina silsilahoi gunoguni on paydo shudand.
Okhirin namoyandagoni tasavvuf dar asrhoi miyonai mutaakhkhir Mahmudi Shabustari va muassisi silsilai nematullohiya Shoh Nematullohi Vali (meboshand va in khati idomatro to Jomi va Bedil kashidan mumkin ast. Bisyor nuktahoi talimoti okhiriro dar davrai muosir Iqbol idoma dodaast. Marifati sufiya, ki darki haqiqatro hadafi khud qaror doda bud, jihathoi nazari va amali dosht.
Dar qismati amalii tasavvuf solik marhilai shariatro tay namuda, ba tariqat dokhil meshavad va ba sui haqiqat meshitobad. Baroi ba chunin shakli marifat noil shudan sufi boyad akhloqi razilai khudro tark karda, sohibi akhloqi hamida shavad; boyad dark namoyad, ki vujudi haqiqi hamon vujudi haq ast va hamai makhluqoti olam etibori buda, soyai (takhayyuli) hamon haqiqatand. Az in ru, inson hamchun makhluq khudro boyad az khalq dur namuda, az jihati manavi ba haq nazdik kunad va khudshinosii kheshro tamin namoyad. Dar «Gulshani roz»-i Mahmudi Shabustari ba hamin mazmun omadaast:
Visoli khaq zi khalqiyat judoist,
Zi khud begona gashtan oshnoist.
Tasavvuf ba darajai khudoi rasidani insonro imkonpazir meshumorad va az in jihat afkori tasavvufi ba nuktahoi asosii talismoti dini islom dar borai khudoi yakkavu yagona muqobil ast.
Bino ba tasavvuf sufi dar jarayoni sayri takomuli manavi badi az khud dur namudani oloishhoi olami moddi va kasbi sifathoi hamidai akhloqi baroi darki kholiq qobiliyat paydo narda, hijobi bayii khud (subekti marifat) va khudo (obekti marifat)-ro az miyon mebardorad. Chunin holatro sufiyon mukoshifa menomand. Badi bardoshta shudani hijobho, agar solik bavosita kholiqashro dark namoyad va ogoh shavad, ki vujudi u hamon ahadiyatest, ki solik zuhuri on meboshad, bayni onho digar moneae namemond. In holatro dar tasavvuf mushohida menomand. Yane solik zimni kamoloti manavi haqiqati realiyu kulliero (ba istilohi Ibni Arabi vujudi munbasitero) mushohida mekunad, ki sargahi on khudo (kholiq) ast va okhiri on tabiat (makhluq) meboshad. Inson hamchun mahsuli inkishofi tabiat in du nuktaro bo ham payvasta, yak vujudi kulliero tashkil medihad va khudashro az jihatn kamoloti manavi ba khudo barobar karda, maqomi khudro az darajai paygambari ham volotar meshumorad. Hamin khel u bo chashmi dil haqiqati realiro bevosita mebinad, az khud foni va ba khud boqi shuda, ba darajai muoina yo khud hulul merasad va ba yak chashmi khud kholiqu ba digarash tamomi makhluqotro mebinad. Az in ru, solike, ki ba darajai marifati komil rasidaast, «zulaynayn», yane sohibi du chashm menomand.
Goyai asosii «vahdati vujud» dar talimoti Mansuri Halloj ba vujud omada, onro Ybni Arabi az jihati nazari asosnok namudaast.
Ba qavli Ibni Arabi, agar ba surati khorijii haqiqati yagona bingarem, on «nosut» ast va chun ba botini on bingarem, on «lohut» buvad. Pas na faqat dar inson, balki dar nihodi tamomi mavjudot du sifati yak mabda voqe ast, ki goh onro zohiru botin va goh javharu araz menomand. Az in ru haqiqati azali ba hamai vujud tajalli mekunad, vale dar inson on dar komiltarin surate jilvagar meshavad. Bi nobar on inson «mukhtasari sharif» yo «kavni jome» yo khud «insoni komil» nomida meshavad. U olami sagirest, ki dar oinai vujudash hamai kamoloti «olami kabir» munakis megardad. Agar inson orif shuda, khudro dark kunad, on mazmuni darki khudoro dorad va mohiyati in khudoshinosi khudshinosii komili inson va barqaror shudani shakhsiyati u meboshad.
Mazmunu mohiyati talimoti tasavvuf az bisyor jihat ba ruknhoi asosii dini islom zarba zada, zohiran baze jihathoi rasmii masalaro az bimi zamona nigoh doshta boshad ham, dar asl ba talimotash goyahoi falsafiyu ozodandeshiro dokhid karda, afkori mulhidonaro niz inkishof dodaast. Mahz az hamin sabab bisyor sufiyoni namoyonro namoyandagii din ba kufru zindiqa aybdor namuda, ba qatl rasondaand.
Dar tarikhi tasavvuf na hamai sufiyon jarayoni marifatro yak khel mefahmidand. Vobasta ba darajai jahonbiniash har yak sufi yake az zind darajai kamolotro maqsadi nihoii khud qaror doda, baroi rasidan ba on kushish mekard. Vobasta ba khususiyati darki nazarii tasavvuf va ejodiyoti shoironi mutasavvif navhoi gunoguni tasavvuf, aa jumla «tasavvufi obidona» (Hasani Basri, Marufi Karkhi), «tasavvufi oshiqona» (Mansuri Halloj, Abusaidi Abulkhayr), «tasavvufi shoirona» (Abulmajidi Sanoi, Fariduddini Attor, Hofizi Sherozi, Abdurrahmoni Jomi, Abdul qodiri Bedil) va «tasavvufi orifona» (Jaloluddini Balkhi, Mahmudi Shabustari) dar adabiyoti klassiki ba vujud omadand. Har yak navi nombarshuda ba sifati rukni asosii marifati tasavvuf masalai muayyanero qaror medod. Masalan, dar «tasavvufi shoirona», ki dar adabiyoti klassikii fors-tojik shakli nisbatan intishoryofta meboshad, subekti marifat (khudi shoir) hama vaqt girdi mehvari masalai asosii ishk davr mezad va maqsadi asosi ba visoli mashuq rasidani oshiq bud. In masala dar ejodiyoti shoironi mutasavvifamon bo obrazhoi gunoguni badei tasvir shudaand.
Jihathoi gunoguni talimoti tasavvuf va tobishhoi siyosii onro dar tuli tarikh bisyor guruhho ba manfiati sinfii khud istifoda burdand. Sufiyon dar jihod va harakati sarbadoron faolona ishtirok namudand. Baze shaykhoni tasavvuf az nufuzu etibori khud istifoda burda, sarvat gun kardand va ba feodal tabdil yoftand. Masalan, muassisi silsilai tasavvufii safaviya Safiuddini Ardabili avval ba feodali kalon tabdil yofta, bad ba barqarorshavii sulolai safaviyon dar Eron musoidat kard. Dar okhiri asri 19 va avvali asri 20 isloqotchiyoni burjuazi dar mamlakathoi Sharqi musulmoni va modernistoni islom ba muqobili silsilahoi tasavvufie, ki reaksiyai feodaliro purzur menamudand, muboriza burdand. Dar Turkiya zimni islohoti burjuazi hamai silsilahoi tasavvuf basta shudand. Dar SSSR niz az solhoi 20 asri 20 silsilahoi tasavvuf ae bayn raftand. Holo dar mamlakathoi Sharqi musulmoni tasavvuf nufuz paydo karda istodaast. Nigared niz Adabiyoti sufiya, Insoni komil.
Adabiyot: Bertels E. E., Sufizm i sufiyskaya literatura, Moskva, 1965;
M. Hazratqulov.

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