FOROBI Abunasr Muhammad ibni Tarkhon

FOROBI Abunasr Muhammad ibni Tarkhon (873, Forob—950, Dimishq), olimi ensiklopedist va faylasufi Sharqi Nazdiku Miyona. Forobi donishi ibtidoiro dar zodgohash dehai qadimai Forob girifta, sipas baroi takmili ilm ba Bukhoro va Bagdod safar kard. Ilmi falsafaro dar nazdi donishmandoni davr Abubishri Matto va Yuhanno ibni Khaylon omukht.

Forobi pas az khatmi tahsil ba yak qator shahru mamlakathoi digari arab, az qabili Dimishq, Halab, Herron, Misr va gayra safar karda, bo komyobihoi ilmiyu falsafii in shahru kishvarho shinos shud. Chun olimi zabardast va muallimi soni (pas az Arastu) shuhrat yoft. Mahz dar hamin davr u asarhoi faylasufoni mashhuri Yunoni Qadim — Demokrit, Aflotun, Arastu, Buqrot (Gilpokrat), Aflutin (Plotin), Farfirius (Porfiriy), Uqlidus (Evklid), Batlimus (Ptolomey) va digaronro mutolia namuda, aksariyati onhoro tafsir kard. Solhoi okhiri hayoti khudro dar Dimishq va Halab ba talimu talif guzarondaast.

Bino ba malumoti muhaqqiqon Forobi ziyoda az 160 asar talif namudaast. Yak qismi asarhoyash ba sharhu tafsiri talifoti falsafii faylasufoni davrai atiqa mansuband. Masalan u ba «Metafizika», «Etika», «Ritorika», «Sofistika»-i Arastu sharh navishta, zimni tafsiri masalahoi falsafi nazari khudro niz bayon namudaast. Asarhoi Forobiro mamulan ba chand guruh judo mekunand. Guruhi umdai asarhoi mutafakkir («Kalom fil-aql-il-kabir», «Kitob fil-aql-is-sagir», «Kitob-ul-mukhtasar-il-kabir fil-mantiq», «Kitobul-burhon», «Risola fi mohint-in-nafs», «Kalom fil-javhar», «Uyunul-masoil» va gayra) ba masalahoi mantiqu falsafa oidand. Dar yak qator asarhoi u («Kitob fi usuli ilm-it-tabia», «Kitob ul-madkhal fil-hisob», «Maqola fi vujubi sanoat-il-kimiyo var-radd-alo mubtiliho» va gayra) masalahoi tabiiyu ilmi mavridi barrasi qaror giriftaand. Bisyor asarhoi u ba mavzui ijtimoiyu siyosi («Kitob-ul-madinatil-fozila», «As-siyosat ul-muduniya» va gayra), akhloq («Risolat-ul-akhloq»), nazariyai musiqi («Kitob-ul-musiqa-al-kabir») va gayra mansuband.

Dar talimoti falsafiash Forobi sistemai marotibi vujudrr az shash martaba iborat medonad va mutaqid ast, ki hamai onho bo yakdigar robitai sababi dorand. U tamomi marotibi hastiro ba du guruh judo namuda, guruhi avvaliro imkonulvujud va guruhi duyumro vojibulvujud menomad. Mavjudiyaggi har yak ashyo, muvofiqi talimoti mutafakkir, ba sababe vobasta ast va tavassuti on az holate (quvna) ba holati digar (fel) meguzarad.

Silsilai sababiyat dar talimoti Forobi beintiho nest, boyad ba sababe khotima yobad, ki on sababi mavjudiyati hamai ashyo boshad. In nuktai talimoti u az vujud doshtani sababi avval — vojibulvujud shahodat medihad. Pas, sababi avval khudo ast. Dar natijai tajallii on hamai digar ashyo va hodisahoi olami ulviyu sifli ba vujud meoyand. Bino ba sababi azaliyu qadim budani vujudi vojib hamai mavjudote, ki az on barmeoyand, chun natijai hastii u azaliyu qadimand. Forobi dar talimotash roje ba masalai hasti hamzamonii khudoyu tabiatro dar asooi prinsipi sababiyat etirof karda, bo amri zarurat ba vujud omadani tabiatro takid mekunad. In aqidai u kutohii dasti muqtadiri khudoro bar domoni tabiat nishon medihad, ki ba muqobili talimoti dini monoteistii islom ravona shuda bud. Mahz baroi hamin ham Muhammadi Gazoli talimoti Forobiro az mavqei din hadafi tanqid qaror dodaast.

Ba aqidai Forobi, ajsomi moddi ba shash qism judo meshavand: jismhoi osmoni, inson, hayvonot, nabotot, madanho, chor unsur (otash, bod, khok, ob). Chahor unsur mabdai ashyoi moddist. Ashyoi moddi az moddayu surati jismi tarkib meyoband. Talimoti Forobi roje ba modda va surat az unsurhoi dialektiki ozod nest. Faylasuf aloqamandii moddayu surati jismiro etirof namuda, tanosubi onhoro ba robitai javharu araz shabohat medihad. Ba aqidai u, javhar ba hej chiz iuhtoj yaest, lekin araz muhtoji javhar ast. Arazu surat yak chiz nestand, chunki araz tagyirpazir, surat boshad, ustuvortar ast. On digargunie, ki dar araz ruy medihad, mohiyati javharro tagyir namedihad.

Dar sharhi harakati materiya Forobi asosan tarafdori aqidai Arastu bud. Vay mutaharrik budani ashyoro etirof mekard va harakati davrii jirmhoi osmoniro sababu manbai harakati jismhoi zamini pindoshta, ba jismhoi muqarrari harakati miqdori va rostkhattaro nisbat medod, ki onho boz ba markazgurezu markazshitob judo meshavand. Harakati jismhoi murakkab az harakati jismhoi soddai muqarrari faroham meoyad. Forobi ba markazi khud mayl kardani jismhoro hamchun harakati tabiii anho ezoh medod. U harakatro ba manoi vaseash hamchun tagyiri umumi mefahmid. Bo vujudi janbai metafiziki doshtanash in aqidai Forobi az ahamiyat kholi nest. Zero u kushish namudaast, ki dar zaminai donishi asrimiyonagi manbai tabiii harakatro oshkor namoyad. Forobi obektiviyati makonu zamonro etirof mekard: jismho dar makonu zamon mavjudand. Makonu zamon shaklhoi umumi va zarurii hastii olami moddiand. Faylasuf makonro imkoniyati harakati jismho shumorida, mavjudiyati makoni beharakat va harakati bemakonro inkor mekard. In andeshai Forobi khilofi aqidai kalom bud, ki mutobiqi on hastii khalo (makoni kholi) etirof karda meshud. Mutafakkir hastii zamonro niz etirof namuda, onro misli Arastu qadimu beibtido meshumurd. Ba andeshai u zamon aloqamandi vaqt ast. Agar harakat naboshad, zamon ham nest. Jismho hamesha dar harakat buda, zamon onro andoza mekunad.

Dar sharhi munosibati nafsu tan Forobi dar bayni materializm va idealizm mekalavid. U pesh az jism vujud doshtani nafsro etirof namekard. Muvofiqi andeshai Forobi nafs barobari jism paydo va bo fasodi jism nest meshavad. Vay bar khilofi Aflotun yagonagii nafsu jismi insonro etirof menamud. Forobi olami zinda va gayrizindaro bo ham muqoisa namuda, tafovuti sifatii onhoro oshkor kardan mekhost. Ba aqidai u, olami zinda (nabotot, hayvonot va inson) khosiyatu qobiliyathoe dorad, ki dar ashyo va havodisi olami gayrizinda mushohida nameshavand. Chunonchi, nabotot gizo girifta meafzoyad. Hayvonot va inson gayr az gizo giriftanu afzudan, tasiri hodisahoi olami beruniro niz dark mekunand. Inson doroi aql ast: «Inson bo khislathoi khosi khud az tamomi hayvonot farq mekunad, zero u doroi nafsest, ki az vay quvvahoi ba imdodi uzvhoi jismoni amalkunanda hosil meshavand. Gayr az in dar vay quvvae hast, ki ba. vositai uzvi jismoni amal mekunad. In quvva aql ast».

Forobi nafsro ba se nav: naboti, hayvoni va insoni yo notiqa judo namudaast. Vazifai nafsi insoni, ki aql khosiyati on ast, marifati mohiyati ashyo meboshad. Forobi ba donistashavandagii olam shubha nadosht.

Forobi ibtidoi donishro taassurot meshumurd, ki on az ashyoi beruna tufayli ehsos hosil meshavad. Dar natijai ba uzvhoi hiss (bosira, somea, shomma, zoiqa va lomisa) tasir rasonidani ashyovu havodis dar nafs obrazi subektivii ashyoyu hodisaho paydo meshavad. Inson tavassuti hissiyot dar borai sifat va khosiyati ashyoi tabii donishi muayyan paydo mekunad. Ehsosi mo dar borai olam malumoti konkretii beshumor medihad, ki be onho marifat imkonnopazir ast. Inson tufayli uzvhoi his khosiyathoi mukhtalifi ashyoro aks namuda, az monandiyu tafovuti onho ogoh meshavad. Dar zinai yakumi marifat obrazi chizho, ehsos paydo meshavad. Dar sharhi mohiyati ehsos Forobi hamfikri Arastu bud.

Jarayoni marifat az nuqtal nazari Forobi bo marifati hissi khotima nameyobad. Marifati hissi mohiyati ashyo, qonunhoi inkishofi onho oshkor namekunad. U in vazifaro ba ukhdai tafakkuri mantiqi meguzosht. Faqat ba tufayli tafakkuri mantiqi inson khosiyati dokhilii predmetho va mohiyatashon, qonunhoi inkishofi hodisahoro dark khohad kard. Tavassuti tafakkur inson na tanho hozir, balki guzashta va oyandaro niz dark menamoyad. Tafakkuri mantiqi hangomi marifat malu, moti hissiyotro istifoda mebarad.

Faylasuf hissiyot va aqlro du zinai muhimmi prosessi marifat donistaast. Agar ehsos khosiyathoi zohiri va alomathoi juzii ashyoro aks namoyad, aql khususiyathon muhimmi ashyo va mohiyati onhoro dark mekunad.

Nazariyai marifati Forobi bo mantiqash uzvan aloqamand ast. U mantiqro ilmi marifati haqiqat menomid. Ba fikri u kategoriyahoi mantiq boyad ba haqiqati ashyo muvofiqat kunand.

Dar talimoti Forobi masalahoi ijtimoiyu siyosy mavqei muhim dorand. Alalkhusus masalai saodat, ozodii iroda, paydoish va vazifahoi davlat, shaklhoi davlatdori va nekakhloqi mavridi tadqiqi jiddi qaror giriftaast. Forobi dar bayni mutafakkironi asrhoi miyona avvalin shuda dar borai taraqqiyoti jamiyat izhori aqida namudaast, ki on qati nazar az khususiyati idealisti, dar inkishofi minbadai afkori ijtimoi naqshi muayyan guzosht.

Mutafakkir takomuli jamiyatro bo «nufusi normahoi akhloq dar bayni azoyoni on aloqamand mekunad. Khiradmandiro sifati balandi akhloq donista, yagonagii onro bo raftor va amal, ehtiromi tarafayni azoyoni jamiyat, adolat, muhabbat, rostgui, durandeshi va gayra zikr mekunad.U dar ayni zamon sifathoi razilai akhloqi, az qabili firebgari, beadolati, johili, duruggui, khasisi, tamakori, kushishi sarvatgunkuniro mazammat mekunad. Ba aqidai Forobi inson dar amaliyoti khud faol ast, taqdiri u azali nest va ba khudash vobastagi dorad. Inson saodati khudro boyad bo faoliyati khud tamin namoyad. Odamon az ruzi tavalludashon bo hamdigar barobarand, vale bo tasiri muhit tarbiyai yake bo rohi nek va digare bo rohi bad surat megirad. Dar haqiqat hamai onho dar holati ragbat, khohish va orzu saodatmand shuda metavonand. Saodatmandi ba khudi odamon vobasta ast. Talimoti Forobi dar borai saodat, inkishofi manavii inson va ozodii irodai u ba payravonash Ibni Sino, Ibni Tufayl, Beruni va digaron tasir rasonidaast. Onho goyahoi peshqadami Forobiro qabul karda, ba ahkomi dini muqobil baromadand. Forobi aybu illati zamonashro tanqid kunad ham, sababhoi moddii onro dark nakardaast. Az in ru, sababi bedodi va jaholatro dar sustii akhloqu odobi odamon mejuyad.

Dar talimoti falsafii Forobi aqidahoi estetiki mavqei khos dorand. Zimni bayoni aqidahoi ijtimoiyu siyosiash mutafakkir ba kategoriyahoi muhimmi estetiki ahamiyat dodaaot. Faylasuf dar risolai «Kitob-ut-tanbeh alo sabili-s-saodat» bakhtro darajai kamoloti insoni medonad, ki har fard baroi ba on rasidal boyad kushish kunad.

Asar: O razume i nauke , Alma-Ata, 1975; Filosofskie traktati, Alma-Ata, 1972; Matematicheskie traktati, Alma-Ata 1972; Sosialno-eticheskie traktati, Alma-Ata 1973; Logicheskie traktati, Alma-Ata, 1975;

Adabiyot: A Sodiqov, Ganjinai akhloq, Dushanbe, 1984;Bogoutdinov A.M., Ocherki po istorii tadjikskoy filosofii, Stalinabad, 1961; Grigoryan S.Srednevekovaya filosofiya narodov blijnego i Srednego Vostoka, Moskva, 1966; Gafurov B.G. Kasimjanov A.Kh. Al-Farabi v istorii kulturi, Moskva, 1975; Khayrullaev M.M. Abu Nasr al Farabi, Moskva 1982; Sosialnie, eticheskie vzglyadi Al-Farabi, Alma-Ata, 1984. A Sodiqov.