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XXI-ASRDA ISLOM Postmodern Dunyoda Qiblani Topish

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XXI-ASRDA ISLOM Postmodern Dunyoda Qiblani Topish XXI asrda Islom: Postmodern dunyoda qiblani topish. Timoti J. Uinter XXI-ASRDA ISLOM Postmodern dunyoda qiblani topish Timoti J. Uinter Islomiy tadqiqotlar bo‘yicha lektor Ilohiyotshunoslik fakulteti Kembrij universiteti Mualliflik huquqi to‘g‘risidagi qonun bilan muhofaza qilinadi © T.J.Uinter. Bu qo‘lyozmani ingliz tilida ko‘paytirib tarqatish taqiqlanadi, faqat o‘zbek tiliga tarjima qilish uchun Tarjimon: Faxriddin Nizomov Inoyatga shukr qilmagan Inoyatdan mahrum bo‘lg‘usi, Shokir banda har inoyatni O’z ipi-la bog‘lab olg‘usi. Ibn Otaulloh MUNDARIJA Gapning ibtidosi… 1. Ming yillik alomat sifatida 2. Modernizm tugashiga ishonch www.ziyouz.com kutubxonasi 1 XXI asrda Islom: Postmodern dunyoda qiblani topish. Timoti J. Uinter 3. Sunnat birlamchiligi 4. Madinaning qorishiq tarovati 5. Oila inqirozi 6. Islom, Irigaray va jins masalasi 7. Bir dindan ikkinchisiga o‘tish sog‘inch hissi sifatida: najotkor Buyuk Ahd 8. Diniy Boshqani tan olish 9. Britaniya va Buyuk Ahd 10. Islom ma’naviyati: unutilgan inqilob 11. Mutaassiblik balosi 12. Aksilmazhabchilik muammosi …va intihosi Tarjimondan Bismillohir rahmonir rahim Gapning ibtidosi... Muhtaram kitobxon! Qo‘lingizdagi ushbu kitob a la grande cuisine[1] ning to‘laqonli mazali taomini emas, balki tanlanma hors d'oeuvres[2] ni e'tiboringizga havola etadi. Undagi maqolalarning ba'zilari ixtisoslashgan va ilmiy, boshqalari esa ommabop qilib yozilgan, har bir bo‘limdagi annotatsiya va kitobning munozara uslubi va darajasi aynan shu maqsadga qaratilgan. Biz buni tushunib olish uchun yangi ming yillik tasodifan dunyo musulmonlari tarixidagi burilish nuqtasiga to‘g‘ri kelganidan voqif bo‘lishimiz kerak. Yangi zamonga xos siyosiy da'vatlar bir-biri bilan chambarchas bog‘liq bo‘lgan ekstremistik tangliklarni va qanaqa oqibatlarga olib kelishi mumkinligini bilib bo‘lmaydigan befarqlikni urchitib yubormoqda. Ammo biz vahimaga tushmay, ularning barchasini mushohada qiladigan bo‘lsak, o‘zimiz ishtirokchisi bo‘lish baxtiga muyassar bo‘lguchi e'tiqod va hayotning buyuk tashvishi uchun kelajakni belgilab ola boshlashimiz mumkin. InshAlloh! Timoti J. Uinter Ilohtiyotshunoslik fakulteti Kembrij universiteti I bob Ming yillik alomat sifatida Dasti ko‘tohimizni etmamish Alloh raso, Lutfi manbasin yo‘qsa qo‘limiz-la tutardik. Bizga bersinmu xudo obi hayoti tavfiq, Zulmatda Xizr topsak, kulohidan tutardik. Izzat Mulla www.ziyouz.com kutubxonasi 2 XXI asrda Islom: Postmodern dunyoda qiblani topish. Timoti J. Uinter «Islom va yangi ming yillik»: caveat lector[3]. Biz musulmon sifatida ishga kirishishdan oldin kamida ikkita taraddudga ehtiyoj sezamiz. Birinchidan, garchi mustaqil bo‘lmagan tamaddun a'zolari sifatida 2000 yildan qochib qutulolmasak-da, yangi mingyillik bizning mingyilligimiz emasligini tan olishimiz kerak. Bugungi kunda har bir musulmon davlati shoshilinch bir tarzda milodni va shunga asosan, avliyo Grigoriy tuzgan, xristianlik asos qilib olingan taqvimni tan oladi. Islom tarixining Muhammad payg‘ambar hijratidan undan oldin o‘tgan payg‘ambar tavalludi bilan bog‘liq joriy taqvimga moslangani tufayli ko‘pgina islomiy davlatlar yangi asr boshlanishini qaysidir darajada nishonlashni rejalashtirib ham qo‘ydi. Musulmon mamlakatlaridagi shoshib qolgan va dunyoviylashgan aholi ushbu voqea munosabati bilan g‘alati bir hayajonga tushib qoldi: hatto Turkiyada "Iki bin'e dogru" («Ikki minginchi yil sari») haftalik jurnali ham chop etila boshladi. Bunday asabiy hayajon bizga g‘alati tuyulishi tabiiy: biz musulmon sifatida o‘z taqvimimizga va tarixiy mezonlarimizga egamiz. Aslida 2000 yil hijriy 1420 yilda boshlandi. Shunday ekan, bu sana e'tiborga molik deyishga arziydimi? Bu odamning g‘azabini qo‘zg‘ovchi va nomaqbul G'arb ta'sirining yana bir ko‘rinishi emasmi? Ayrim zamondosh olimlar (Ye.P.Sanderz, Jeza Vermes va hk.) ning tadqiqotlariga asosan, Iso (a.s.) miloddan oldingi 6 yilda tavallud topganini inobatga olsak, ushbu fikr yanada qat'iylashadi. Agar shu gaplar rost bo‘lsa, quyosh taqvimiga ko‘ra, uchinchi ming yillik 2000 yilda emas, 1994 yili boshlangan bo‘lib chiqadi, 2000 yilni nishonlash aslida behuda bir ish, ya'ni yangi zamon bayrami ekani ma'lum bo‘ladi. Londondagi Ming yillik qubbasi singari kinoyaomuz va gumanistik loyihalar bilan tanishgan kishi bir narsaga amin bo‘ladi: odamlar Iso Masihning tavalludini emas, balki bema'ni fakt - uchta nolning yonma-yon kelishini nishonlashmoqda. Xullas, bu voqea bugungi kun xristianlari uchun behuda narsalar tizimi, bema'niliklar yubileyi bo‘ldi, xolos. Ikkinchi, tashvishli hol bizning kelajak xususida ishonch bilan gapirish qobiliyatimizga daxldordir. Men ushbu bob va butun kitob davomida (o‘quvchilarni) islomning Buyuk mingyillikdan so‘ng olishi mumkin bo‘lgan yo‘nalishi haqida bot-bot mulohaza yuritishga da'vat etmoqchiman. Biroq Ash'ariy va Motirudiy nuqtai nazaridan qaraganda, ilohiyotshunoslik nozik masaladir: biz unga halol yo‘l bilan yechim topishimiz mumkinmi? Kelajak ko‘zdan olis narsa, uni ko‘rib bo‘lmaydi, u faqat al-Qodir al-Olim, ya'ni yagona bilguvchi zot - Allohgagina ayon kitobdir. Ehtimol, bani bashar o‘z umrining intihosiga yetib borayotgani yaxshidir. Qodir va qahhor Alloh qiyomat kunidan oldin soatlarni to‘xtatib qo‘yishi ham mumkin. Biz - inson bolalari, ilohiy adolatning bir ko‘rinishi sifatida bu ishda shunchaki vosita bo‘lishimiz mumkin, xolos: bunday paytda, bir zamonlar Rossiyaga birinchi bo‘lib yadroviy zarba berish kerak, deb turib olgan prezident Kennedining strategik bombardimon kuchlariga ega bo‘la turib ham ikkilanganini eslash kifoya. Biroq bu - mushohada yuritishni talab etadigan mavzu. Jabroil farishta haqidagi hadisda u (Muhammad) payg‘ambar (s.a.v.s.) ning oldiga kelgani, Rasululloh farishtadan, o‘sha soat qachon keladi, deb so‘ragani, u (Jabroil) esa «savolga tutilgan ham savol beruvchidan ko‘proq narsani bilmaydi», deb javob bergani rivoyat qilinadi. Biroq Qur'oni karimda aytilganiday, «falak shu savolga homiladordir». Inson qo‘li bilan yoki o‘zi keladigan ofat siz ushbu kitobni o‘qib tugatmasingizdanoq ro‘y berishi ham mumkin. www.ziyouz.com kutubxonasi 3 XXI asrda Islom: Postmodern dunyoda qiblani topish. Timoti J. Uinter Islom tarixida qisman Qur'on karomati bilan inson hayotidagi asosiy mavzuga aylangan qiyomat qoyimni kutish hollari yangilik emas. Qizig‘i shundaki, oxirat kuni haqidagi gaplar islom tashkil topganining ming yilligi oldidan ham paydo bo‘lgan edi. Misrning o‘rta asrlardagi buyuk olimi Imom as-Suyutiy ko‘plab musulmonlarning hijriy 1000 yilni qo‘rquv va hayajon bilan kutib olgani xususida tashvish bilan yozgan edi. Xo‘sh, bu ham ko‘plab Qohira voizlari minbarlardan turib ta'kidlaganiday, oxiratdan darak beradimi? As-Suyutiy o‘zining ehtiyotkor va narsalarni ataylab murakkablashtirishdan yiroq mashg‘ulotiga sodiq qolib, ushbu ummatning hayotiga oid barcha hadislarni sinchiklab o‘rganib chiqqach, hech qanday qo‘rquvga asos yo‘q ekanini aniqlagan. U bu haqda «Ummatlarning ming yillikdan omon-eson o‘tib olishi isboti» degan kichik bir kitob ham yozgan. Ushbu kitobda muallif, islomning ilk ming yilligi insoniyat tarixining intihosi deb vahima ko‘tarishga hech qanday asos yo‘q, degan xulosaga kelgan. U o‘ziga ma'lum hadislarni o‘rganib chiqib, ularda Iso (a.s.) va Antixrist (al-Masih ad-Dajjol) ning qaytishi islomiy 15-asrda, ya'ni bizning kunlarimizda ro‘y beradi, degan to‘xtamga keladi. Bu fikr bizning zamondoshlarimiz uchun ham o‘ziga xos ogohlantirish emasmi? Biroq Imom hazratlarining mazmunan to‘la aniq bo‘lmagan hadislarni talqin qilishi, kelajakni Allohgina bilishi mumkin, payg‘ambarlarga esa faqat vahiy keladi, degan teologik tushunchalariga asoslangan. Men ushbu kitobning keyingi sahifalarida taxminlarga emas, mavjud dalillarga tayanib mulohaza yuritmoqchiman. Alloh taolo tarix yo‘nalishini biror tabiiy ofat, halokatli urushlar yoxud harbiy laboratoriyadagi mikrob to‘la idishni kimdir tasodifan tushirib yuborishi orqali butunlay o‘zgartirishi mumkin. Ul zot moliki zamon sifatida tarixni, go‘yo daraxtdan bir yaproqni uzib olganday, oyoqlatib qo‘yish qudratiga ega. Bordiyu, bu hol yaqin oylar ichida ro‘y beradigan bo‘lsa, bu taxminlarga o‘rin ham qolmaydi. Bu o‘rinda mening vazifam - hozirgi zamon haqida so‘zlash. Modomiki, mavjud tamoyillar shu kungacha biror falokat tufayli barbod bo‘lmagan ekan, ular kelgusi yillar va o‘nyilliklarda islomning ehtimol tutilayotgan kelajagi tomon davom etib boraveradi. Xo‘sh, ushbu tamoyillarga shubha bilan qarash nima uchun foydadan xoli emas? Chunki, birinchi navbatda, barcha islomiy diskurs[4]da ahli muslim 20-asr, aslida esa so‘nggi uch asr mobaynida o‘rtaga qo‘ygan muammolarni hal etish borasida sustkash va muvaffaqiyatsiz javob harakati qilgani ro‘y-rost aytilishi kerak. G'arbning ustunligi bilan ro‘baro‘ kelarak, biz shu vaqtgacha qaysi evrilishlar muqarrar va ularning qaysi biriga qarshilik ko‘rsatishimiz mumkin ekanini aniqlay olmadik. 19-asr boshlarida Usmonlilar saltanati Rossiyaga qarshi bir qancha halokatli urushlarda yutqazib qo‘ydi. Buning asosiy sababi Rossiya armiyasi Ulug‘ Pyotr amalga oshirgan g‘arblashtirish va texnokratik islohotlar tufayli erishgan qurol-yarog‘lar va temir intizom edi. Biroq ulamolar va yanichar[5]larning aksariyati har qanday o‘zgarishga qarshilik ko‘rsatar edi. Ular janglarda faqat e'tiqod bilan g‘alabaga erishish mumkin, o‘qotar qurollar va o‘quv mashg‘ulotlari musulmonlarning samuraylarnikiga o‘xshash futuvvatning - har bir musulmon jangchisining individual yasog‘ining ahamiyatini pasaytiradi, deb hisoblardi. Ularning nazarida dushmanning ko‘ziga tik qarab, qilich savashish yoki sodda pilta miltiq bilan jang qilish
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