Tasavvuf: Versiyalar orasidagi farq

$2, $3 dagi (joriy) koʻrinishi

Tasavvuf (arabcha: التصوف‎‎), sufiylik — islomda insonni ruhiy va axloqiy jihatdan komillik sari yoʻllovchi taʼlimot. Tasavvuf soʻzining oʻzagi va mazmuni haqida olimlar turli fikr va taxminlar bildirishgan. Ular ichida Ibn Xaldunning fikri haqiqatga yaqin deb eʼtirof etilgan. U "Muqaddima" asarida tasavvuf "suvf" — "jun", "poʻstin" soʻzidan olingan boʻlishi kerak, zero qadimdan tarkidunyo qilgan zohidlar jundan toʻqilgan kiyim yoki poʻstin kiyib yurishni odat qilganlar, bu bilan ular bashang kiyinib yuruvchi axli dunyolardan farqli hayot tarzini oʻzlarida namoyon etganlar, deydi.

Etimologiyasi

Tasavvuf arab tilidagi لصُّوفِيَّ - so‘zidan olingan bo‘lib, tasavvuf^[1] ( التَّصَوُّف ) nomi bilan tanilgan. Islomdagi tasavvuf ,,islom eʼtiqodining tasavvufiy ifodasi”^[2], ,,Islomning botiniy oʻlchovi”^[3], ,,Islom ichidagi tasavvuf hodisasi”^[4], ,,islomiy eʼtiqod va amaliyotni botinlashtirish va kuchaytirish” kabi turlicha taʼriflangan^[5]. Boshqa bir izohda bu so‘zning lug‘aviy ildizi arabcha ,,poklik” degan maʼnoni anglatuvchi ,,safha” ( صفاء ) ga borib taqaladi va tasavvufning yana bir g‘oyasi tazkiya ( تزكية – ,,o‘z-o‘zini tozalash”) so‘fiylikda keng qoʻllanadi. Bu ikki izohni so‘fiy ar-Rudhabariy (vaf. 322 hijriy) birlashtirib, ,,So‘fiy poklik ustiga jun kiygan kishidir” degandi^[6]. Boshqa bir taʼrifda bu so‘z ahl as-suffa (“suffa ahli”) atamasidan kelib chiqqan deb taxmin qilingan va Muhammad alayhissalomning sahobalarining guruhi muntazam ravishda zikr yig‘inlarini o‘tkazar edilar. Masjid an-Nabaviyda o‘tirgan bu erkak va ayollarni baʼzilar birinchi so‘fiylar deb biladilar^[7].

Tarixi

Islom tarixida tasavvuf Umaviylar xalifaligining (661 – 750) dunyoviyligiga qarshi norozilik sifatida paydo bo‘lgan^[8]. So‘fiylar islom qonunlariga qatʼiy rioya qilganlar va islom fiqhi va ilohiyotining turli maktablariga mansub edilar^[9]. So‘fiylarning mutlaq ko‘pchiligi, sunniy islom tarafdorlari bo‘lib qolsa-da, so‘fiylik tafakkurining baʼzi yo‘nalishlari o‘rta asrlarning oxirlarida shia islomiga o‘tdi^[10]. Bu, ayniqsa, Safaviylar Eronni qabul qilgandan keyin Irfan tushunchasi ostida sodir boʻldi. So‘fiylik ibodatining muhim yo‘nalishlari zikr, yaʼni Allohni (xudoni) zikr qilish amaliyotini o‘z ichiga oladi[6]. So‘fiylar o‘zlarining maʼrifiy faoliyatlari bilan islom dinini yoyishda muhim rol o‘ynaganlar.

Zamonaviy davrda so‘fiylik tariqatlarining nisbatan kamayishi, salafiylar va vahhobiylar hujumlariga qaramay, so‘fiylik islom olamida, ayniqsa, sunniy Islomning neotraditionalcha tarmog‘ida muhim rol o‘ynashda davom etdi[8]. Tasavvuf atamasi Yevropa tillariga dastlab XVIII asrda sharqshunos olimlar tomonidan kiritilgan.

Tasavvuf musulmonlarning shaxsiy amaliyoti sifatida islomning dastlabki kunlaridanoq mavjud bo‘lgan^[9]. Karl V. Ernstning fikricha, tasavvufning dastlabki namoyandalari Muhammad sollallohu alayhi vasallamning o‘zi va uning sahobalaridir^[4]. Muhammad alayhissalomga bayʼat qilish bilan sahobalar o‘zlarini Allohga xizmat qilishga bag‘ishlagan edilar^[2].

(Ey Muhammad), senga bayʼat berganlar, albatta, Allohga bayʼat qilmoqdalar. Allohning qo‘li ularning qo‘llari ustidadir. Kimki ahdini buzsa, faqat o‘ziga zarar yetkazadi va kim Allohga bergan ahdiga vafo qilsa, unga ulug‘ ajr ato etur. - Qurʼon tarjimasi, 48:10

So‘fiylar qonuniy so‘fiy shayxga bay’at berish bilan Muhammad sollallohu alayhi vasallamga bay’at qilish, deb hisoblashadi va izlovchi bilan Muhammad sollallohu alayhi vasallam o'rtalarida ma’naviy aloqa o‘rnatiladi. Muhammad sollallohu alayhi vasallam orqali so‘fiylar Allohni tanish (itoat qilish), tushunish va u bilan bog‘lanishni maqsad qilganlar^[11]^[12]. Ali ibn Abu Tolib roziyallohu anhu sahobalar orasida bevosita Muhammad sollallohu alayhi vasallamga bay'at bergan Ali roziyallohu anhu orqali Muhammad solallohu alayhi vasallam haqidagi bilim va aloqaga erishish mumkinligini ta'kidlaydilar. Bunday tushunchani so‘fiylar sahih deb bilgan Muhammad solallohu alayhi vasallamning: ,,Men ilm shahriman, Ali esa uning darvozasidir”, degan hadisda tushunilishi mumkin.

Tasavvuf amaliyotchilarining fikricha, so‘fiylik o‘zining dastlabki rivojlanish bosqichlarida islomni ichkilashtirishdan boshqa narsaga ishora qilmagan^[13]. Bir nuqtayi nazarga ko‘ra, so‘fiylik o‘zining kelib chiqishi va rivojlanishida to‘g‘ridan-to‘g‘ri Qurʼondan kelib chiqqan, doimiy tilovat qilingan, tafakkur qilingan va tajriba qilingan^[14]. Boshqa amaliyotchilar so‘fiylik Muhammad sollallohu alayhi vasallamning izlaridan qatʼiy taqlid qilishdir, bu orqali qalbning Alloh bilan aloqasi mustahkamlanadi, deb hisoblashadi[4].

Oʻrta asrlarning soʻnggi tasavvufchisi, fors shoiri Abdurahmon Jomiyning soʻzlariga koʻra^[15], Abdulloh ibn Muhammad ibn al-Hanafiya (vafoti 716 y.) birinchi boʻlib ,,soʻfiy” deb atalgan. Tarixan, so‘fiylar ko‘pincha tariqa deb nomlanuvchi ,,tartiblar”ga mansub bo‘lgan ulug‘ ustoz valiy atrofida tuzilgan jamoatlar, ular o‘z taʼlimotlarini Islom payg‘ambari Muhammad sollallohu alayhi vasallamga qadar bo‘lgan ketma-ket o‘qituvchilar zanjiri orqali kuzatib boradilar. Hadisi sharifda tafsilot qilinganidek, ular ehsonga intiladilar: ,,Ehson – Allohga go‘yo Uni ko‘rayotgandek ibodat qilishingdir, agar sen Uni ko‘rmasang, U seni ko‘rib turuvchidir”^[14]. So‘fiylar Muhammad sollallohu alayhi vasallamni al-Inson al-Komil, mutlaq haqiqat sifatlarini ifodalovchi komil inson deb biladilar^[16] va uni o‘zlarining yakuniy ruhiy yo‘lboshchisi deb bilishadi^[17]. XI asrdan islom taqvosida Abdulqodir Jiloniy, Gʻazzoliy va Sulton Salohiddin kabi islomning eng koʻzga koʻringan himoyachilarining soʻfiylik bilan bogʻliqligi tarixan isbotlangan. Islom sivilizatsiyasining yuksalishi islomda so‘fiylik falsafasining tarqalishi bilan mos keladi. Tasavvufning tarqalishi islom dinining tarqalishida, yaxlit islom madaniyatlarini yaratishda, ayniqsa, Afrika va Osiyoda hal qiluvchi omil hisoblangan. Xoja Ahmad Yassaviy, Rumiy kabi so‘fiy shoir va faylasuflar Islom madaniyatining Anadolu, O‘rta Osiyo va Janubiy Osiyoda tarqalishini ancha kuchaytiradilar^[18].

Manbalar

↑ Brown, Jonathan A.C. Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications, 2014 — 3-bet. ISBN 978-1-78074-420-9.
↑ ^2,0 ^2,1 Zaman, Muhammad Qasim „Transmitters of authority and ideas across cultural boundaries, eleventh to eighteenth century“, . The new Cambridge history of Islam Cambridge, 3rd edition Cook, Michael: , UK: Cambridge University Press, 2010 — 600–603-bet. ISBN 978-0-521-51536-8.
↑ J. M. Rogers „Religious endowments“, . Empire of the Sultans. Ottoman art from the collection of Nasser D. Khalili. London: Azimuth Editions/The Noor Foundation, 1995 — 82–91-bet. ISBN 978-2-8306-0120-6.
↑ ^4,0 ^4,1 Hourani, Albert. A history of the Arab peoples. London: Faber, 2012 — 72-75-bet. ISBN 978-0-571-28801-4.
↑ Abboud, Tony. Al-Kindi: the father of Arab philosophy. Rosen Pub. Group, 2006. ISBN 978-1-4042-0511-6.
↑ Lapidus, Ira M. A History of Islamic Societies, Kindle edition, Cambridge University Press, 2014 — 123–124-bet.
↑ Brown, Jonathan A.C. Hadith: Muhammad's Legacy in the Medieval and Modern World. Oneworld Publications (Kindle edition), 2009 — 180-bet.
↑ Ibn Miskawayh. Refinement of Morals and Cleansing of Ethics Alim Salih: , Cairo — 10-bet. ISBN 978-3-534-19039-3.
↑ ^9,0 ^9,1 Watt, W. Montgomery. The Faith and Practice of Al-Ghazali. London: George Allen and Unwin Ltd, 1953.
↑ Janin, Hunt. The pursuit of learning in the Islamic world, 610–2003. McFarland, 2007 — 83-bet. ISBN 978-0-7864-2904-2.
↑ Ansary, Tamim. Destiny Disrupted. New York: Public Affairs, 2009 — 5-bet.
↑ Weiss, Bernard G. Studies in Islamic Legal Theory. Leiden: Brill, 2002 — 3, 161-bet. ISBN 978-90-04-12066-2.
↑ Madeline C. Zilfi. The Ottoman Ulema The Cambridge History of Turkey, Vol. 3: The Later Ottoman Empire 1603–1839 N. Faroqhi: , Cambridge, U.K, 2006 — Cambridge University Press-bet. ISBN ISBN 978-0-521-62095-6.
↑ ^14,0 ^14,1 Guy Burak. The second formation of Islamic Law. The Hanafi School in the Early Modern Ottoman Empire. Cambridge University Press, 2015 — 65–100-bet. ISBN ISBN 978-1-107-09027-9.
↑ Tijana Krstić. Contested Conversions to Islam: Narratives of Religious Change in the Early Modern Ottoman Empire. Stanford University Press, 2011 — 16-bet. ISBN 978-0-8047-7785-8.
↑ Imber, Colin (2006). N. Faroqhi (muh.). „Government, administration and law“. The Cambridge History of Turkey. 3-jild. Cambridge, UK: Cambridge University Press. 205–240-bet. ISBN 978-0-521-62095-6.
↑ Karen Barkey. Empire of Difference: The Ottomans in Comparative Perspective. Cambridge, UK: Cambridge University Press, 2008 — 134-bet. ISBN 978-0-521-71533-1.
↑ Barbara Daly Metcalf. Islamic revival in British India: Deoband, 1860–1900. Princeton, NJ: Princeton University Press, 1982 — 264–296-bet. ISBN 978-0-19-566049-4.

Adabiyotlar

Komilov N., Tasavvuf (1-kitob), T., 1999;
Juzjoniy A. Sh., Tasavvuf va inson, T., 2001;
Haqqulov I., Tasavvuf saboqlari, Buxoro, 2000.

Havolalar

Ushbu maqolada Oʻzbekiston milliy ensiklopediyasi (2000-2005) maʼlumotlaridan foydalanilgan.

[1] Brown, Jonathan A.C. Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy. Oneworld Publications, 2014 — 3-bet. ISBN 978-1-78074-420-9.

[:0-2] 2,0 ^2,1 Zaman, Muhammad Qasim „Transmitters of authority and ideas across cultural boundaries, eleventh to eighteenth century“, . The new Cambridge history of Islam Cambridge, 3rd edition Cook, Michael: , UK: Cambridge University Press, 2010 — 600–603-bet. ISBN 978-0-521-51536-8.

[3] J. M. Rogers „Religious endowments“, . Empire of the Sultans. Ottoman art from the collection of Nasser D. Khalili. London: Azimuth Editions/The Noor Foundation, 1995 — 82–91-bet. ISBN 978-2-8306-0120-6.

[:1-4] 4,0 ^4,1 Hourani, Albert. A history of the Arab peoples. London: Faber, 2012 — 72-75-bet. ISBN 978-0-571-28801-4.

[5] Abboud, Tony. Al-Kindi: the father of Arab philosophy. Rosen Pub. Group, 2006. ISBN 978-1-4042-0511-6.

[6] Lapidus, Ira M. A History of Islamic Societies, Kindle edition, Cambridge University Press, 2014 — 123–124-bet.

[7] Brown, Jonathan A.C. Hadith: Muhammad's Legacy in the Medieval and Modern World. Oneworld Publications (Kindle edition), 2009 — 180-bet.

[8] Ibn Miskawayh. Refinement of Morals and Cleansing of Ethics Alim Salih: , Cairo — 10-bet. ISBN 978-3-534-19039-3.

[:2-9] 9,0 ^9,1 Watt, W. Montgomery. The Faith and Practice of Al-Ghazali. London: George Allen and Unwin Ltd, 1953.

[10] Janin, Hunt. The pursuit of learning in the Islamic world, 610–2003. McFarland, 2007 — 83-bet. ISBN 978-0-7864-2904-2.

[11] Ansary, Tamim. Destiny Disrupted. New York: Public Affairs, 2009 — 5-bet.

[12] Weiss, Bernard G. Studies in Islamic Legal Theory. Leiden: Brill, 2002 — 3, 161-bet. ISBN 978-90-04-12066-2.

[13] Madeline C. Zilfi. The Ottoman Ulema The Cambridge History of Turkey, Vol. 3: The Later Ottoman Empire 1603–1839 N. Faroqhi: , Cambridge, U.K, 2006 — Cambridge University Press-bet. ISBN ISBN 978-0-521-62095-6.

[:3-14] 14,0 ^14,1 Guy Burak. The second formation of Islamic Law. The Hanafi School in the Early Modern Ottoman Empire. Cambridge University Press, 2015 — 65–100-bet. ISBN ISBN 978-1-107-09027-9.

[15] Tijana Krstić. Contested Conversions to Islam: Narratives of Religious Change in the Early Modern Ottoman Empire. Stanford University Press, 2011 — 16-bet. ISBN 978-0-8047-7785-8.

[16] Imber, Colin (2006). N. Faroqhi (muh.). „Government, administration and law“. The Cambridge History of Turkey. 3-jild. Cambridge, UK: Cambridge University Press. 205–240-bet. ISBN 978-0-521-62095-6.

[17] Karen Barkey. Empire of Difference: The Ottomans in Comparative Perspective. Cambridge, UK: Cambridge University Press, 2008 — 134-bet. ISBN 978-0-521-71533-1.

[18] Barbara Daly Metcalf. Islamic revival in British India: Deoband, 1860–1900. Princeton, NJ: Princeton University Press, 1982 — 264–296-bet. ISBN 978-0-19-566049-4.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

[13]

[14]

[15]

[16]

[17]

[18]

-#YOʻNALTIRISH [[Tasavvuf]]
+'''Tasavvuf''' ({{lang-ar|التصوف}}), '''sufiylik''' — [[islom dini|islomda]] insonni ruhiy va axloqiy jihatdan komillik sari yoʻllovchi [[taʼlimot]]. Tasavvuf soʻzining oʻzagi va mazmuni haqida olimlar turli fikr va taxminlar bildirishgan. Ular ichida Ibn Xaldunning fikri haqiqatga yaqin deb eʼtirof etilgan. U "Muqaddima" asarida tasavvuf "suvf" — "jun", "poʻstin" soʻzidan olingan boʻlishi kerak, zero qadimdan tarkidunyo qilgan zohidlar jundan toʻqilgan kiyim yoki poʻstin kiyib yurishni odat qilganlar, bu bilan ular bashang kiyinib yuruvchi axli dunyolardan farqli hayot tarzini oʻzlarida namoyon etganlar, deydi.
+== Etimologiyasi ==
+Tasavvuf arab tilidagi لصُّوفِيَّ -  so‘zidan olingan bo‘lib, tasavvuf<ref>{{Kitob manbasi |title=Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet's Legacy |url=https://archive.org/details/misquotingmuhamm0000brow |author=Brown, Jonathan A.C |year=2014 |publisher=Oneworld Publications |isbn=978-1-78074-420-9 |page=[https://archive.org/details/misquotingmuhamm0000brow/page/n28 3]}}</ref> ( التَّصَوُّف ) nomi bilan tanilgan. Islomdagi tasavvuf ,,islom eʼtiqodining tasavvufiy ifodasi”<ref name=":0">{{Kitob manbasi |title=The new Cambridge history of Islam Cambridge |author=Zaman, Muhammad Qasim |year=2010 |editor=Cook, Michael |chapter=Transmitters of authority and ideas across cultural boundaries, eleventh to eighteenth century |edition=3rd edition |location=UK |isbn=978-0-521-51536-8 |publisher=Cambridge University Press |pages=600–603}}</ref>, ,,Islomning botiniy oʻlchovi”<ref>{{Kitob manbasi |title=Empire of the Sultans. Ottoman art from the collection of Nasser D. Khalili |author=J. M. Rogers |year=1995 |chapter=Religious endowments |location=London |publisher=Azimuth Editions/The Noor Foundation |pages=82–91 |isbn=978-2-8306-0120-6}}</ref>, ,,Islom ichidagi tasavvuf hodisasi”<ref name=":1">{{Kitob manbasi |title=A history of the Arab peoples |author=Hourani, Albert |year=2012 |location=London |publisher=Faber |pages=72-75 |isbn=978-0-571-28801-4}}</ref>, ,,islomiy eʼtiqod va amaliyotni botinlashtirish va kuchaytirish” kabi turlicha taʼriflangan<ref>{{Kitob manbasi |title=Al-Kindi: the father of Arab philosophy |url=https://archive.org/details/alkindifatherofa0000abbo |author=Abboud, Tony |year=2006 |publisher=Rosen Pub. Group |isbn=978-1-4042-0511-6}}</ref>. Boshqa bir izohda bu so‘zning lug‘aviy ildizi [[Arab tili|arabcha]] ,,poklik” degan maʼnoni anglatuvchi ,,safha” ( صفاء ) ga borib taqaladi va tasavvufning yana bir g‘oyasi tazkiya ( تزكية – ,,o‘z-o‘zini tozalash”) so‘fiylikda keng qoʻllanadi. Bu ikki izohni so‘fiy ar-Rudhabariy (vaf. 322 hijriy) birlashtirib, ,,So‘fiy poklik ustiga jun kiygan kishidir” degandi<ref>{{Kitob manbasi |title=A History of Islamic Societies |author=Lapidus, Ira M |year=2014 |publisher=Cambridge University Press |pages=123–124 |edition=Kindle edition}}</ref>. Boshqa bir taʼrifda bu so‘z ahl as-suffa (“suffa ahli”) atamasidan kelib chiqqan deb taxmin qilingan va Muhammad alayhissalomning sahobalarining guruhi muntazam ravishda zikr yig‘inlarini o‘tkazar edilar. [[Masjid]] an-Nabaviyda o‘tirgan bu erkak va ayollarni baʼzilar birinchi so‘fiylar deb biladilar<ref>{{Kitob manbasi |title=Hadith: Muhammad's Legacy in the Medieval and Modern World |url=https://archive.org/details/hadithmuhammadsl0000brow |author=Brown, Jonathan A.C |year=2009 |publisher=Oneworld Publications (Kindle edition) |page=[https://archive.org/details/hadithmuhammadsl0000brow/page/n193 180]}}</ref>.
+== Tarixi ==
+Islom tarixida tasavvuf Umaviylar xalifaligining (661 – 750) dunyoviyligiga qarshi norozilik sifatida paydo bo‘lgan<ref>{{Kitob manbasi |title=Refinement of Morals and Cleansing of Ethics |author=Ibn Miskawayh |page=10 |editor=Alim Salih |location=Cairo |isbn=978-3-534-19039-3}}</ref>. So‘fiylar islom qonunlariga qatʼiy rioya qilganlar va islom fiqhi va ilohiyotining turli maktablariga mansub edilar<ref name=":2">{{Kitob manbasi |title=The Faith and Practice of Al-Ghazali |url=https://archive.org/details/faithpracticeofa0000wmon_p3w4 |author=Watt, W. Montgomery |year=1953 |publisher=George Allen and Unwin Ltd |location=London}}</ref>. So‘fiylarning mutlaq ko‘pchiligi, sunniy islom tarafdorlari bo‘lib qolsa-da, so‘fiylik tafakkurining baʼzi yo‘nalishlari o‘rta asrlarning oxirlarida [[Shialik|shia]] islomiga o‘tdi<ref>{{Kitob manbasi |title=The pursuit of learning in the Islamic world, 610–2003 |author=Janin, Hunt |year=2007 |publisher=McFarland |isbn=978-0-7864-2904-2 |page=83}}</ref>. Bu, ayniqsa, Safaviylar Eronni qabul qilgandan keyin Irfan tushunchasi ostida sodir boʻldi. So‘fiylik ibodatining muhim yo‘nalishlari zikr, yaʼni Allohni (xudoni) zikr qilish amaliyotini o‘z ichiga oladi[6]. So‘fiylar o‘zlarining maʼrifiy faoliyatlari bilan islom dinini yoyishda muhim rol o‘ynaganlar.
+Zamonaviy davrda so‘fiylik tariqatlarining nisbatan kamayishi, salafiylar va vahhobiylar hujumlariga qaramay, so‘fiylik islom olamida, ayniqsa, sunniy Islomning neotraditionalcha tarmog‘ida muhim rol o‘ynashda davom etdi[8]. Tasavvuf atamasi Yevropa tillariga dastlab XVIII asrda sharqshunos olimlar tomonidan kiritilgan.
+Tasavvuf musulmonlarning shaxsiy amaliyoti sifatida islomning dastlabki kunlaridanoq mavjud bo‘lgan<ref name=":2" />. Karl V. Ernstning fikricha, tasavvufning dastlabki namoyandalari Muhammad sollallohu alayhi vasallamning o‘zi va uning sahobalaridir<ref name=":1" />. Muhammad alayhissalomga bayʼat qilish bilan sahobalar o‘zlarini Allohga xizmat qilishga bag‘ishlagan edilar<ref name=":0" />. <blockquote>(Ey Muhammad), senga bayʼat berganlar, albatta, Allohga bayʼat qilmoqdalar. Allohning qo‘li ularning qo‘llari ustidadir. Kimki ahdini buzsa, faqat o‘ziga zarar yetkazadi va kim Allohga bergan ahdiga vafo qilsa, unga ulug‘ ajr ato etur.
+- Qurʼon tarjimasi, 48:10</blockquote>So‘fiylar qonuniy so‘fiy shayxga bay’at berish bilan Muhammad sollallohu alayhi vasallamga bay’at qilish, deb hisoblashadi va izlovchi bilan Muhammad sollallohu alayhi vasallam o'rtalarida ma’naviy aloqa o‘rnatiladi. Muhammad sollallohu alayhi vasallam orqali so‘fiylar Allohni tanish (itoat qilish), tushunish va u bilan bog‘lanishni maqsad qilganlar<ref>{{Kitob manbasi |title=Destiny Disrupted |url=https://archive.org/details/destinydisrupted00ansa_0 |author=Ansary, Tamim |year=2009 |location=New York |publisher=Public Affairs |page=[https://archive.org/details/destinydisrupted00ansa_0/page/n30 5]}}</ref><ref>{{Kitob manbasi |title=Studies in Islamic Legal Theory |author=Weiss, Bernard G |year=2002 |location=Leiden |publisher=Brill |pages=3, 161 |isbn=978-90-04-12066-2}}</ref>. Ali ibn Abu Tolib roziyallohu anhu sahobalar orasida bevosita Muhammad sollallohu alayhi vasallamga bay'at bergan Ali roziyallohu anhu orqali Muhammad solallohu alayhi vasallam haqidagi bilim va aloqaga erishish mumkinligini ta'kidlaydilar. Bunday tushunchani so‘fiylar sahih deb bilgan Muhammad solallohu alayhi vasallamning: ,,Men ilm shahriman, Ali esa uning darvozasidir”, degan hadisda tushunilishi mumkin.
+Tasavvuf amaliyotchilarining fikricha, so‘fiylik o‘zining dastlabki rivojlanish bosqichlarida islomni ichkilashtirishdan boshqa narsaga ishora qilmagan<ref>{{Kitob manbasi |title=The Ottoman Ulema The Cambridge History of Turkey, Vol. 3: The Later Ottoman Empire 1603–1839 |url=https://archive.org/details/isbn_9780521620956_3 |author=Madeline C. Zilfi |year=2006 |editor=N. Faroqhi |location=Cambridge, U.K |pages=Cambridge University Press |isbn=ISBN 978-0-521-62095-6 |page=[https://archive.org/details/isbn_9780521620956_3/page/213 213]}}</ref>. Bir nuqtayi nazarga ko‘ra, so‘fiylik o‘zining kelib chiqishi va rivojlanishida to‘g‘ridan-to‘g‘ri Qurʼondan kelib chiqqan, doimiy tilovat qilingan, tafakkur qilingan va tajriba qilingan<ref name=":3">{{Kitob manbasi |title=The second formation of Islamic Law. The Hanafi School in the Early Modern Ottoman Empire |author=Guy Burak |year=2015 |publisher=Cambridge University Press |pages=65–100 |isbn=ISBN 978-1-107-09027-9}}</ref>. Boshqa amaliyotchilar so‘fiylik Muhammad sollallohu alayhi vasallamning izlaridan qatʼiy taqlid qilishdir, bu orqali qalbning [[Alloh]] bilan aloqasi mustahkamlanadi, deb hisoblashadi[4].
+Oʻrta asrlarning soʻnggi tasavvufchisi, fors shoiri Abdurahmon Jomiyning soʻzlariga koʻra<ref>{{Kitob manbasi |title=Contested Conversions to Islam: Narratives of Religious Change in the Early Modern Ottoman Empire |author=Tijana Krstić |year=2011 |publisher=Stanford University Press |isbn=978-0-8047-7785-8 |page=16}}</ref>, Abdulloh ibn Muhammad ibn al-Hanafiya (vafoti 716 y.) birinchi boʻlib ,,soʻfiy” deb atalgan. Tarixan, so‘fiylar ko‘pincha tariqa deb nomlanuvchi ,,tartiblar”ga mansub bo‘lgan  ulug‘ ustoz valiy atrofida tuzilgan jamoatlar, ular o‘z taʼlimotlarini Islom payg‘ambari Muhammad sollallohu alayhi vasallamga qadar bo‘lgan ketma-ket o‘qituvchilar zanjiri orqali kuzatib boradilar. Hadisi sharifda tafsilot qilinganidek, ular ehsonga intiladilar: ,,Ehson – Allohga go‘yo Uni ko‘rayotgandek ibodat qilishingdir, agar sen Uni ko‘rmasang, U seni ko‘rib turuvchidir”<ref name=":3" />. So‘fiylar Muhammad sollallohu alayhi vasallamni al-Inson al-Komil, mutlaq haqiqat sifatlarini ifodalovchi komil inson deb biladilar<ref>{{Jurnal manbasi |last=Imber |first=Colin |date=2006 |editor-last=N. Faroqhi |title=Government, administration and law |magazine=The Cambridge History of Turkey |location=Cambridge, UK |publisher=Cambridge University Press |volume=3 |pages=205–240 |isbn=978-0-521-62095-6}}</ref> va uni o‘zlarining yakuniy ruhiy yo‘lboshchisi deb bilishadi<ref>{{Kitob manbasi |title=Empire of Difference: The Ottomans in Comparative Perspective |url=https://archive.org/details/empireofdifferen0000bark |author=Karen Barkey |year=2008 |location=Cambridge, UK |publisher=Cambridge University Press |isbn=978-0-521-71533-1 |page=[https://archive.org/details/empireofdifferen0000bark/page/n151 134]}}</ref>.
+XI asrdan islom taqvosida Abdulqodir Jiloniy, Gʻazzoliy va Sulton Salohiddin kabi islomning eng koʻzga koʻringan himoyachilarining soʻfiylik bilan bogʻliqligi tarixan isbotlangan. Islom sivilizatsiyasining yuksalishi islomda so‘fiylik falsafasining tarqalishi bilan mos keladi. Tasavvufning tarqalishi islom dinining tarqalishida, yaxlit islom madaniyatlarini yaratishda, ayniqsa, Afrika va Osiyoda hal qiluvchi omil hisoblangan. Xoja [[Ahmad Yassaviy]], Rumiy kabi so‘fiy [[shoir]] va faylasuflar Islom madaniyatining Anadolu, O‘rta Osiyo va Janubiy Osiyoda tarqalishini ancha kuchaytiradilar<ref>{{Kitob manbasi |title=Islamic revival in British India: Deoband, 1860–1900 |author=Barbara Daly Metcalf |year=1982 |location=Princeton, NJ |publisher=Princeton University Press |pages=264–296 |isbn=978-0-19-566049-4}}</ref>.
+== Manbalar ==
+{{manbalar}}
+== Adabiyotlar ==
+* Komilov N., Tasavvuf (1-kitob), T., 1999;
+* Juzjoniy A. Sh., Tasavvuf va inson, T., 2001;
+* Haqqulov I., Tasavvuf saboqlari, Buxoro, 2000.
+== Havolalar ==
+{{vikiiqtibos}}
+{{OʻzME}}
+{{tashqi havolalar}}
+[[Turkum:Tasavvuf| ]]
+[[Turkum:Mistisizm]]