Olami Kabir va olami Sagir

Olami Kabir va olami Sagir, mikrokosm va makro­kosm, talimoti falsafist, ki Insonu Kayhonro az jikhati sokhtu tarkib ba ham barobar karda, avvaliro zaminai andaryofti okhiri medonad. Ba manii vasetar talimotest oid ba yagonagi yo vahdati botinii sagiru kabir, mehinu kehin, juzvu kul.

Aqidal aloqamandii mikro va makroolamho dar qari khoki in­tellektual in Sharqi kuhan resha girifta bud; vayro dar inu on shakl dar asotiru obrazhoi dinii hinduyon, eroniyon va khitoiyoni qadim du­chor kardan mumkin ast. Makhsusan dar kitobi Avesto, ki az on ananai falsafi va adabii tojiku forsho ogoz meshavad, naqshi ravshani in goya namudor ast.

Qavmhoi bostonii eroni (ajdodi tojiku forsho) Inson va Koinotro chunon ba ham monand mekardand, ki dar naza- rashon khulosai zerin khele tabii menamud: Koinotro tavassuti omukhtani mikrodugoniki (agar hamin tavr guftan ravo boshad) vay (inson) tahqiq kardan mumkin ast; odam khudro hamajihata takhqiq namuda, dar borai sokhtu tarkibi Koinot shabehan khulosai mantiqi barovarda metavonad.

Afkori asrimiyonagii tojiku fors in aqidai qadimaro dar zami­nai nav ehyo namud. Chunonchi, dar rasoili falsafii «Ikhvonussafo», ki dar on mo yak nav naqshi goyai Aflotunro oid ba Inson hamchun zinai mutavassiti bayni olami asfali zamini va olami aloi osmoni mebinem, shabehiyati «chappa» duchor meoyad: onho mekhohand paydoish va sokhti hastii insonro muvofiqan ba tarikhi tashakkul va tarkibi Koinot tabir namoyand.

Baroi in Ikh­vonussafo ustukhoni odamro ba kuhho, ragu pai uro ba daryovu juybor, gushtu pustashro ba Zamin, maynavu sinaashro ba falakho va nikhoyat jonashro ba khudo shabeh medonand. Sarchashmai in aqida niz Avesto buda, tafsiri on dar «Bundahish» nom asari pahlavi (asarhoi ba zaboni pahlavi navishtashuda ba jarayoni afkori Avesto mutaalliqand) duchor meoyad.

Aqidai mazkur dar talimoti kosmologii ismoiliya niz omadaast. Payravoni in raviyai afkori islomi insonro yak nav nuskhai maydai Koinot mepindoshtand. Chunonchi, dar risolai «Ofoqnoma» Odam va olam in tavr ba ham barobar karda meshavand: «Dar olam zaminu osmon ast, dar odam az nof bolo-osmon, az nof poyon-zamin.

Va dar olam shash jihat ast… Az nof bolo-ofoq, az nof poyon — anfus. Dar olam chakhor unsur ast, dar vujudi odam gush- khok, chashm-otash, bini-bod, dahon-ob. Va dar osmon khaft sitorai davanda ast, dar tani odam Qamar-dar shush,. Utorid-dar pag, Zuhra-dar gurda, Shams-dar dil, Mirrikh-dar talkha, Mushtari-dar jigar, Zuhal- dar supurz… dar olam duvozdahmoh ast va dar badani odam niz duvozdah ast:           Hamal-sar, Savr-gardan, Javzo-dastho, Saraton-sipa, As adshikam, Sunbula-pusht, Mizon-gurda, Aqrab-zakar, Qavs-ronho, Jadi-zonu, Dalv-soq, Hut-kafi poy».

Dar risolai digari ismoiliya «Mirot-ul-muhaqqiqin» dar zimni takidi on, ki mardum boyad «asrori olami sifliro mushohida kunand va ba aflok ravandu haqoiq va daqoiqi aloro binand» zikr shudaast, ki amsoli har on chi, ki dar Ko­inot hast, dar tani odam niz mavjud ast va odam metavonad ba vosi- tai khudshinosi onro dark namoyad.

Ba jahonshinosii musulmoni darajai balandi azkhudkunii olami tom khos ast: inson ba Koinot hamchun yak chizi ojizu notavon muqobil nameistad, balki ba sifati yak nus­khai maydai on ba kayhon qarobat dorad. Zotan Koinot muvofiqan ba sokhtu nizomi hastii odamizod barpo shudaast va az in jihat bo vujudi manzumai buzurgu bohashamat vohimanoku ajobatangez budanash odamro «zeri po» namekuvad;

Dar bayni onho tanosubi mutobiqat barqaror ast; mafhumi insonii Koinot ba mafhumi kayhonii Inson meguzarad. Mahz chunin fahmishi mu- nosibati mutaqobili Odamu Olam ba tahkursii aqoidi mashhuri irfonii «Insoni komil» guzoshta shu­daast. Bino ba in talimoti zotan panteisti, Inson «kavni jome» buda, amsoli tamomi mavjudot va marotibi hastiro dar bar megirad.

Az aftash, mahz az hamin jo to harakati gumanistii Garb, ki az davrai Renessansi avrupoi ogoz meyobad, khati idomatro kashidan mum­kin ast. Masalai tanosubi olami sagir (mikrokosm) va olami kabir (makrokosm) mahz dar in marhilai gardishi tarikh, vaqte ki ba muammoi kuhna, vale hamesha mubrami Inson az sari nav shavqu havasi falsafi afzud, mavridi andashavu taammuli amiq qaror girift.

Mazmunu mundarijai aqidai Olam ba manii ananavii vay — barqaror kardani tanosubi «Qism-Tom» dar bayni Insonu Kayhon bud; dar zimni in olami sagir mabdai faol qalamdod meshud, ki misoli Jomi Jamshed tamomi olami kabirro dar khud aks mekard. Dar tafsiri mazkur yak manii khosi gnoseologi hast: mahz dar shakhsi inson, ki ba tabiri Fridrikh Engels guli sari sabadi materiyai mutakharrika ast, tabiat ba poyai khudshinosi merasad va ba in mani uro dar haqiqat ham «oinai zindai Koinot» (Leybnis) nom dodan mumkin ast.

Az in jihat aqidae, ki insonro olami sagtir elon mekunad, dar tarikhi aq- liyu ijtimoii odamizod maqomi muayyan dosht. Guftan kofist, ki goyai shakhsiyati ozodu mukhtor, ki dar tarikhi madaniyati jahon naqshi ravshan guzoshtaast, mahz dar khoki manavii hamin aqida ruidaast.

Semantikai falsafii aqidai maz­kur faqat az shabehiyati Insonu Kayhon iborat nest. Okhiri tanho yak juzi aqidai umumitarest dar bobi yagonagii botinii mehinu kehin, khurdu kalon.

Az in ru, aqidai Olam yak nav markazest, ki dar atrofi on «Qism- Tom», «Vohid-Kasir», «Mutanohi- Nomutanohi» barin khoriqahoi kuhnanoshudanii kosmologi gird meoyand. Besabab nest, ki dar tarkibi tasavvuroti ilmi niz baroi mafhumhoi Olam joy yoft shudaast. Az jumla dar fizikai hozirazamon har chi beshtar goyae nufuz paydo mekunad, ki yagonagii botinii zarra (olami satir) va Koinot (olami Kabir)-ro talqin menamoyad.

Fizikai navii aknun ba tadqiqu takhqiqi chunin saviyahoi tashkiloti materiya shuru kardaast, ki on jo jikhathoi zami­niyu kayhoni, mikroskopiyu, makroskapi, mutanohiyu nomutanohii hodi- soti tabiat sakht ba ham pechidaand. Az in jost, ki robitai imkonpaziri lokaliyot (khosiyathoi «mahallii» materiya dar miqyosi olami zarrahoi elementari) va globaliyot (‘qonuniyathoi tahavvuli olami galaktikaho) ba maddi nazari fizikho mebaroyad va hamroha boisi islohu tashehi barnomahoi peshinai justujui rohu tariqi ba yak nazariyai tom tarkib kardani asositarin nazariyahoi mavjudai fiziki megardad.

Bo iborai digar, sukhan az sintezi mik­rofizika va kosmologiyai relyati­visti meravad, ki az zamoni A. Eyvshteyn injonib az muhimtarin vazifahoi ilmi fizika ba shumor meravad. Dar bayni onhoe, ki aqidai yagonagii Olamii fizikiro taqviyat dodaand, M. Born va V. Geyzenberg barin buzurgoni fizikai asri 20 niz budand. Hozir onro M. Gell-Mann, F. Dayson, Abdussalom va M. A. Markov hamajoniba inkishof medihand

Yak jihati muhimmi falsafii masalaro niz alohida qayd kardan darkor ast. Varianthoi fizikii aqidai vahdati Olam bo vujudi nihodi gunogun doshtanashon, az yak muqaddamoti mushtaraki falsafi ibtido megirad, ki onro prinsipi yatonagii olam nom ast. Mahz hamin prin­sip, ki yake az ruknhoi asosii falsafai dialektikiyu materialist, rohnamo va dasturi metodologii fizikhoi muosir ast.

Ad.abiyot; Tursuno v A., Filosofskie osnovaniya kosmologii. Ideya edinstva mikrokosma i makrokosma v istorii fi­losofii i sovremennoy nauke, Moskva, 1977; Asimov M. S., T u r s u n o v A., So­otnoshenie mikrokosma i makrokosma kak filosofskaya problema: istoriya i sovremennost,— «Voprosi filosofii», 1978, № 7.