{"id":15881,"date":"2021-06-09T11:18:07","date_gmt":"2021-06-09T06:18:07","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=15881"},"modified":"2021-06-09T11:18:07","modified_gmt":"2021-06-09T06:18:07","slug":"mirzo-abdulazim-somiyning-hayoti-va-ilmiy-m%d0%b5rosiga-doir-yangi-ma%ca%bclumotlar-davomi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=15881&lang=oz","title":{"rendered":"MIRZO ABDULAZIM SOMIYNING HAYOTI VA ILMIY M\u0415ROSIGA DOIR YANGI MA\u02bcLUMOTLAR (davomi)"},"content":{"rendered":"

Arab tilini mukammal bilgan Mirzo Somiy fors\u2011tojik tilida so\u02bbzlashuvchi Buxoro ziyolilarining o\u02bbqishi qulay bo\u02bblishi uchun arab tilidagi ikkita asarni fors tiliga tarjima qilgan. Yuqorida qayd etganimizdek, ulardan biri \u201cA\u02bclom an\u2011nos\u201d asaridir. Ushbu asarning muallifi kim, u qaysi davrga tegishli, degan savollarga hozircha javob topolmadik.\u00a0 Shuningdek, asarning Somiy tomonidan amalga oshirilgan tarjimasini ham qo\u02bblga kiritganimizcha yo\u02bbq. Faqat Tojikistonda saqlanayotgan bir qo\u02bblyozmada \u201cA\u02bclom an\u2011nos\u201d kitobining tojik tiliga tarjima qilinishi tarixi berilgan, xolos [10: \u2116283].<\/span><\/p>\n

Somiyning qalamiga mansub ikkinchi tarjima Husayn at-Tavironiyning (XIX asr) \u201cMasobih al\u2011fikr fi vujub as\u2011sayr va\u2011n\u2011nazar\u201d (\u201cSayr va nazarning zarurligi haqida fikr chirog\u02bbi\u201d) nomli asaridir. 1904 yilda asar tarjimasini bitirgach, tarjimon uni \u201cMafotih al\u2011abr fi tarjima masobih al\u2011fikr\u201d (\u201cFikr chirog\u02bbi\u201d tarjimasida ibrat kaliti\u201d) deb nomlaydi. So\u02bbzboshida tarjimon bizga noma\u02bclum sabab bilan o\u02bbzini Azomiddin Ulviy sifatida tanishtiradi [14: 1b]. Somiy o\u02bbzining tarjimonligini yashirish maqsadida shunday yo\u02bbl tutgandir, deya\u00a0 olmaymiz. Chunki Somiyning dastxati bilan ko\u02bbchirilgan bu qo\u02bblyozmaning kolofonida tarjima Abdulazim Dabir tomonidan amalga oshirilgani qayd etilgan [14: 93b]. \u201cSomiy\u201d va \u201cUlviy\u201d so\u02bbzlari arab tilida \u201coliy\u201d, \u201cyuqori\u201d ma\u02bcnolarini anglatadi. Ehtimol, bir xil ma\u02bcnoni anglatgani uchun ham bu tarjimada Abdulazim Ulviy taxallusini qo\u02bbllagandir. Nazarimda, mazkur asarning tavsifini amalga oshirgan R. Jalilova kitobning boshi va oxirida tarjimonning nomi va taxallusi ikki xilda yozilgani bois, uning buxorolik Abdulazim Munshiy tomonidan bajarilganiga amin bo\u02bblmay, ikkilangandir. Shuning uchun, u tavsifida tarjimon haqida ma\u02bclumot berishdan cheklangandir[19:\u00a0 \u21167005].<\/span><\/p>\n

Yuqorida qayd etganimizdek, Mirzo Somiy o\u02bbzi shohid bo\u02bblgan voqealar asosida \u201cDaxmayi shohon\u201d[1]<\/sup><\/a>, \u201cTuhfayi shohiy\u201d va \u201cTarixi salotini mang\u02bbitiya\u201d deb nomlanuvchi\u00a0 tarixiy asarlarni yaratdiki, natijada Buxoro amirligining so\u02bbnggi sahifalari tarixga muhrlandi. Keyingi ikki asar sulolaviy tarix janriga mansub bo\u02bblib, Buxoroda bir yarim asrdan ziyodroq hukmronlik qilgan mang\u02bbit amirlari tarixiga bag\u02bbishlangan. Bu asarlar XIX asrning so\u02bbnggi choragi va XX asr boshlaridagi Buxoro tarixini o\u02bbrganishda ayniqsa muhim. Chunki ularda keltirilgan aksar ma\u02bclumotlar boshqa mahalliy manbalarda ham, rus yilnomalarida ham uchramaydi. Ayniqsa, \u201cTuhfayi shohiy\u201d asari Rossiya \u2013 Buxoro urushi arafasida amirlikdagi ichki ahvol, uning urushga tayyorgarligi masalasi, jang tafsilotlari va nihoyat, urushning boy berilishi sabablarini ochishda tarixchilar uchun yangi ma\u02bclumotlar bera oladi. Shuningdek, asarda istilochilarga qarshi mahalliy aholining Abdumalik to\u02bbra, Bobon to\u02bbqsoba, Allohyorbek bahrin boshchiligida olib borgan milliy ozodlik kurashlari\u00a0 batafsil hikoya qilingan. Biroq \u201cTuhfayi shohiy\u201d rasmiy saroy ruhida yozilganligini ham nazardan qochirmaslik lozim. Unda muallif voqealarni yoritishda ma\u02bclum bir xolislikni saqlagani holda, amirlarning shaxsiy sifatlarini maqtab, ularning faoliyatini tilyog\u02bblamalik bilan ulug\u02bblaydi. Shuning uchun bu asar manbashunoslar orasida tarixning rasmiy versiyasi, deb nom qozongan. \u201cTuhfayi shohiy\u201ddan biroz keyinroq, ya\u02bcni 1324\/1906 yilda ta\u02bclif etgan \u201cTarixi salotini mang\u02bbitiya\u201d asarida Buxoro amirlari faoliyati tanqidiy yoritilganligi bois, tarixchilar unga Buxoro tarixining \u201cnorasmiy versiya\u201dsi sifatida qarashdi. Shu sababli, sovet davrida asosan keyingi asar atroflicha o\u02bbrganildi va rus tiliga tarjima etildi [24:18: 22].<\/span><\/p>\n

Mirzo Somiyga tarixchi va shaxs sifatida baho berishda, avvalo, uning shaxsiy hayotida hamda u yashagan davrda ro\u02bby bergan ijtimoiy-siyosiy va madaniy o\u02bbzgarishlarni nazarda tutmoq lozim. Zero, muayyan shaxs hayoti va ijodini u yashagan davr va muhitdan ajratib olib o\u02bbrganib bo\u02bblmasligi yaxshi ma\u02bclum. Mirzo Somiy umrining asosiy qismi saroy xizmatida kechdi. Ma\u02bclumki, munshiylarning amir saroyidagi mavqei ancha baland bo\u02bblib, amir va amaldorlar chiqarayotgan har bir rasmiy hujjat ularning qo\u02bblidan o\u02bbtgan. Munshiy chiroyli husnixat egasi bo\u02bblishidan tashqari savodli va dunyoqarashi keng kishi bo\u02bblishi talab qilingan. Chunki o\u02bbsha davrda insho san\u02bcatiga katta ahamiyat berilgan. Mirzo Somiy ushbu talablar darajasidagi munshiy bo\u02bblgani bois uzoq yillar bu mas\u02bculiyatli lavozimda xizmat qildi. Zamondoshlarining tazkiralarida Somiy Sharq tarixining bilimdoni, amirlikdagi mashhur muarrix, nozikta\u02bcb shoir va mohir xattot sifatida tilga olinadi hamda saroy munshiysi bo\u02bblganligi eslatib o\u02bbtiladi.<\/span><\/p>\n

Ammo qarigan chog\u02bbida Mirzo Somiy saroydan quvildi. U saroyga qaytish va oldingi mavqeini tik\u00adlashga ancha harakat qilgan. Sayohat qilishni xush ko\u02bbradigan va sayohatlari haqida kitoblar yozgan amir Abdulahad nazariga tushish uchun arab yozuvchisi Husayn at-Tavironiyning sayohatga bag\u02bbishlangan asarini tarjima qilib, tarjimasini Abdulahadga bag\u02bbishlaydi. Bundan tashqari, o\u02bbzining \u201cMi\u02bcrot al-xayol\u201d asari bilan ham xuddi shunday yo\u02bbl tutadi. Asarining boshida, oxirida va maxsus boblarda amir Abdulahadni xushomadgo\u02bbylik bilan maqtaydi:<\/span><\/p>\n

Vale maxdumi man shaxsest dono,<\/em><\/span><\/p>\n

Suxanro nazdi u qadrest volo.<\/em><\/span><\/p>\n

Dilash az garmiyi ma\u02bcni ba cho\u02bbsh ast,<\/em><\/span><\/p>\n

Rauf astu halimu aybpo\u02bbsh ast<\/em>\u00a0[15: 278a-b<\/sup>].<\/span><\/p>\n

\u201cMir\u02bcot al-xayol\u201dning xotimasida Somiy amirga murojaat etib: \u201cYomg\u02bbiru shamol ta\u02bcsir etmaydigan ustuvor bino ijod qilib, uning qabuliga havola qilayotganini\u201d ta\u02bckidlaydi hamda podshohdan o\u02bbzini afv etishni so\u02bbraydi:<\/span><\/p>\n

Talab fi rizoyi shahriyoram,<\/em><\/span><\/p>\n

Ba xabari afvu rizo matlab nadoram<\/em>\u00a0[o\u02bbsha betda].<\/span><\/p>\n

Mazmuni: \u201cShahriyorim rizosining talabgoriman. Uning kechirimi va rizoligi xabaridan boshqa maqsadim yo\u02bbq\u201d.<\/span><\/p>\n

Shuni alohida qayd etish joizki, Somiy ushbu xitobnomasida amirdan xayru ehson so\u02bbramaydi, balki podshohdan o\u02bbzining ko\u02bbp yillik xizmatlarining qadriga yetishni talab qiladi:<\/span><\/p>\n

Ba yod ori huquqi xizmatamro,<\/em><\/span><\/p>\n

Ba in davlat kashidam mehnatamro.<\/em><\/span><\/p>\n

Mazmuni: \u201cBu davlat uchun qilgan xizmatlarim va chekkan zahmatlarimni esla\u201d.<\/span><\/p>\n

Amirning cheklanmagan yakka xukmronligi davrida bu kabi satrlarni yozishning o\u02bbzi katta jasorat edi.<\/span><\/p>\n

Xullas, Mirzo Somiy saroydan chetlatilganidan to \u201cMir\u02bcot al-xayol\u201d yozib tugallangan 1904 yilga qadar amir Abdulahadga uzrxohlik bilan qasidayu she\u02bcrlar bitib, undan kechirim so\u02bbraydi va o\u02bbzining og\u02bbir ahvolini bayon qiladi, bir necha asarlari va tarjimalarini unga bag\u02bbishlaydi. Bu bilan Somiy qaytadan amirning \u201cnazariga\u201d tushish va xizmatga qaytish orqali oilasidagi iqtisodiy tanglikka barham berishga urinib ko\u02bbradi. Ammo barcha sa\u02bcy-harakatlari zoye ketganidan so\u02bbng uning fikrlashida burilish yuz beradi. Somiyning shundan keyin yozgan \u201cTarixi salotini mang\u02bbitiya\u201d\u00a0 asari va boshqa bir qancha she\u02bcrlarida amiru amaldorlar faoliyatiga tanqidiy ko\u02bbz bilan qarash, ijtimoiy adolatsizlikni qoralash, zamonadan shikoyat ruhi ko\u02bbzga tashlanadi.<\/span><\/p>\n

Sadriddin Ayniy Somiyning saroydan hayda\u00adli\u00adshiga sabab uning tanqidiy fikrlarida, deb biladi. \u201cAmir Abdulahad va saroy ahlining bemazagarchiliklari yana ham avj olib, aholi yanada xonavayron bo\u02bbladi. Bu holni ko\u02bbrgan Somiyning qalami yanada o\u02bbtkirlashdi va oxiri saroydan haydalib, muhtojlikda yashadi\u201d, deb yozadi u [2: 23]. Ammo, yuqorida ko\u02bbrib o\u02bbtganimizdek, saroy xizmatidan quvilguncha va undan keyin ham bir muddat Mirzo Somiy ijodida amir va saroy ahliga qarshi satrlar va umuman tanqidiy ruh kuzatilmaydi. S.Ayniyning \u201cAmir Muzaffarning ruslar bilan olib borgan urushi davrida kuzatuvchi bo\u02bblib ishtirok etgan Abdulazim o\u02bbzining baxtsiz xalqiga yangicha ko\u02bbz bilan qaray boshladi va amirga qarshi bo\u02bblgan kishilar guruhiga qo\u02bbshildi\u201d degan fikriga ham qo\u02bbshilib bo\u02bblmaydi [o\u02bbsha betda]. Ko\u02bbrib o\u02bbtganimizdek, uning tanqidiy kayfiyatdagi ijodi asosan 1904-1905 yillardan keyingi davrlarga to\u02bbg\u02bbri keladi. Bu davrda saroy muhitidan uzoqlashgan Somiy Buxoroning ilg\u02bbor fikrli, taraqqiyparvar ijodkorlari davrasiga yaqinlashadi. Xususan, Sadr Ziyoning hovlisida haftaning uch kechasida hurfikr ijodkorlar to\u02bbp\u00adlanib, fikr almashishgan. Ayniy Sadr Ziyoning uyidagi yig\u02bbinlarda Somiyning ham qatnashganini e\u02bctirof etadi. Bir so\u02bbz bilan aytganda, bu yig\u02bbinlar bir guruh XX asr ma\u02bcrifatparvarlarini yetishtirgan o\u02bbziga xos maktab rolini o\u02bbtagan.<\/span><\/p>\n

Tabiiyki, Buxoro taraqqiyparvarlarining voqe\u00adlikka tanqidiy nazar bilan qarashlari, ma\u02bcrifatparvarlik va islohotchilik g\u02bboyalari Somiy dunyoqarashiga ta\u02bcsir etgan. Bu esa uning ijodida o\u02bbz ifodasini topdi. \u201cSomiy\u201d \u201cMeparvarad\u201d radifli yigirma besh baytlik qasidasida to\u02bbg\u02bbridan-to\u02bbg\u02bbri amirni tanqid qilib, saltanat sha\u02bcniga qaltis gaplar aytadi\u00bb, deb yozadi adabiyotshunos olima G. Ahrorova [5: 35]. Mazkur qasida haqida fikr yuritib Z. Rajabov bunday yozadi: \u201cSomiy \u201cu\u201d tarbiyalaydi deganda \u201cu\u201d ostida amirni nazarda tutadi. \u201cU\u201d so\u02bbzi qasidada nimani anglatadi? U \u2013 shunday zolim, nobakor shaxski, odamga o\u02bbxshamagan eshak nav\u00adkarni tarbiyalaydi\u201d [18: 30]. Boshqa bir she\u02bcrida Somiy ark darvozasini o\u02bblim darvozasiga o\u02bbxshatadi.<\/span><\/p>\n

In darki, baromadi ba avji izzat<\/span><\/p>\n

Darvozayi marg ast, na darvozayi ark[5: 35].<\/span><\/p>\n

Mazmuni: \u201cSen izzat ikrom bilan chiqib kelayotgan bu darvoza ark darvozasi emas, o\u02bblim darvozasidir\u201d.<\/span><\/p>\n

Shuni ta\u02bckidlash lozimki, ma\u02bcrifatparvar va taraqqiyparvar ziyolilar ta\u02bcsirida umrining oxirlarida Somiy ijodida amir, amaldorlar va zamonaga nisbatan tanqid ruhi kuchaygan bo\u02bblsa\u2011da, u chinakam ma\u02bcrifatparvar bo\u02bblib yetishmadi. Somiyning biror\u2011bir asarida mamlakatning ijtimoiy-siyosiy hayotida, davlat qurilishi yoki madaniy sohasida islohot o\u02bbtkazish to\u02bbg\u02bbrisida hech qanday fikr bildirilmaydi. R.Hodizoda o\u02bbrinli qayd etganidek, Somiy o\u02bbsha davr ilg\u02bbor adabiyot namoyandasi hisoblansa ham, u ma\u02bcrifatparvarlik g\u02bboyalaridan yiroq edi [26: 111]. Amerikalik olima J. Grossning xulosalari ham shunga yaqin. Somiy Rossiya armiyasining texnologik va tashkiliy ustunligi sabab Buxoro qo\u02bbshinlari mag\u02bblubiyatga uchraganiga guvoh bo\u02bblganligiga qaramay, jadidlardan farqli ravishda, texnologiya, kommunikatsiya, sotsial institutlar (jumladan ta\u02bclim)ni isloh qilish haqida qayg\u02bburmaydi [29].<\/span><\/p>\n

Somiy o\u02bbzi yashayotgan davrda Buxoroda ilm, madaniyat ancha inqirozga uchragan, deb hisoblaydi. Jumladan, 1882 \u2013 1883 yilda tartib bergan \u201cRisolayi insho\u201d asarida zamonasi kotiblarining savodsizligi to\u02bbg\u02bbrisida so\u02bbz yuritadi. Ularning professional mahoratini, savodxonligini oshirish lozimligi haqida qayg\u02bburadi. Oradan qariyb yigirma yil o\u02bbtib ham u o\u02bbz fikrida qoladi. Chunonchi, \u201cTuhfayi shohiy\u201d asarining muqaddimasida \u201csuxanravlik maydonida javlon urish to\u02bbxtagani\u201d, \u201cdonish matohining bozori kasodga uchragani\u201d bois tarixiy asarlar yaratilmayotganini bayon qiladi.<\/span><\/p>\n

Mirzo Somiy o\u02bbqimishli tarixchi. U faqat O\u02bbrta Osiyo xalqlari tarixini o\u02bbrganish bilan cheklanmay, musulmon tarixiga va lug\u02bbatshunoslikka oid ko\u02bbplab kitoblarni mutolaa qilgan. Jumladan, u \u201cTabaqoti Nosiriy\u201d, \u201cRavzat as\u2011safo\u201d, \u201cMir\u02bcot al\u2011olam\u201d, \u201cTarixi Farishta\u201d, \u201cMafotih al\u2011tavorix\u201d, \u201cNosix at\u2011tavorix\u201d va Yofe\u02bciy, Vassof, Ibn Xaldun, Ibn Xallikon va boshqa muarrixlarning asarlarini mutolaa qilganini qayd etadi [17: 4b<\/sup>].<\/span><\/p>\n

U lug\u02bbatshunoslik va tarix ilmiga yuqori baho beradi: \u201cOlloh taoloning kalomi va rasuli karimning hadislaridan keyin biror\u2011bir ilm nafosat, mo\u02bbtabarlik, serfoyda va serxosiyatlikda lug\u02bbat va tarixga teng kelolmaydi\u201d. \u201cTuhfayi shohiy\u201dning so\u02bbzboshisida Somiy garchi bu asarni ta\u02bclif etishdan maqsadi \u201ctaqvodor podshohning (amir Muzaffar \u2013 Sh.T.) dovrug\u02bbdor nomini\u201d yodgorlikka qoldirish [17: 7b<\/sup>], ya\u02bcni tarix yozishdan iboratligini e\u02bctirof etgan bo\u02bblishiga qaramay, tarixning tarbiyaviy tomoniga ko\u02bbproq ahamiyat beradi. Ma\u02bclumki, hamma davrda ham Sharq adabiyotining negizida pandu nasihat va inson tarbiyasi turgan. Mana shu Sharq so\u02bbz san\u02bcati ustalarining merosxo\u02bbri bo\u02bblgan Mirzo Somiyning nigohida tarix, avvalo, insonlar uchun ibrat bulog\u02bbidir. Tarix kitoblarini o\u02bbqish va tadqiq qilish bilan insonlar \u201cdonolik darajalariga ko\u02bbtarilishi\u201d va \u201cdunyoning o\u02bbtkinchiligi haqiqatini\u201d bilishi mumkin, deb tushuntiradi muarrix. \u201cBiror\u2011bir sabab bilan g\u02bbam va qayg\u02bbu girdobida qolgan kishi o\u02bbtmish xabarlari va moziyda yashagan shaxslar ahvolini yorituvchi sahifalar, ya\u02bcni tarixiy asarlar mutolaasi bilan olamning boqiy emasligini anglab yetadi va buning yordamida uning ko\u02bbngli qaytadan tozalanadi\u201d [17: 3b\u20114a].<\/span><\/p>\n

Xulosada shuni qayd etmoq lozimki, Abdulazim Somiy\u00a0 XIX asrning adog\u02bbi va XX asr boshlarida Buxoro adabiy muhitida o\u02bbz o\u02bbrni va mavqeiga ega tarixnavis. Uning asarlarini o\u02bbrganmay turib, bu davrdagi ijtomoiy-siyosiy hayot, tarixiy, adabiy va diniy jarayonlarni barcha murakkabliklari bilan tushunib olish va haddi a\u02bclosiga yetkazib o\u02bbrganish qiyin. Ayniqsa, uning tarixiy asarlarida mang\u02bbitlar sulolasi so\u02bbnggi vakillari davrida ularning ichki urushlar girdobiga g\u02bbarq bo\u02bblib, jahon taraqqiyotidan ortda qolib ketishi va oxir-oqibat Rossiya imperiyasi asoratiga tushishi tafsilotlari yoritilishi bilan muhim. U asrlar osha avlodlarni tariximizning shonsiz va zabun sahifalaridan saboq olishga chorlaydi. XX asr boshida qo\u02bblida qalam, yuragida iztirob bilan yurti va millatining inqiroziga olib kelgan sabablarni qog\u02bbozga tushirayotgan tarixnavisning asarlari bugungi kunda ham o\u02bbz dolzarbligini yo\u02bbqotgani yo\u02bbq.<\/span><\/p>\n

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  14. Mirzo Somiy. Masobih al\u2011fikr fi vujub as\u2011sayr va\u2011n\u2011nazar. O\u02bbzR FA SHI qo\u02bblyozmasi, \u21162194<\/span><\/li>\n
  15. Mirzo Somiy. Mir\u02bcot al-xayol. O\u02bbzR FA SHI qo\u02bblyozmasi, \u21162188\/2.<\/span><\/li>\n
  16. Mirzo Somiy. Mir\u02bcot al\u2011yaqin. Buxoro viloyati davlat kutubxonasi qo\u02bblyozmasi, \u2116 70.<\/span><\/li>\n
  17. Mirzo Somiy. Tuxfayi shohiy. O\u02bbzR FA SHI qo\u02bblyozmasi, \u2116 2091.<\/span><\/li>\n
  18. Rajabov Z.R. Mirzo Azim Somi va osori u \/\/ Sharqi surx. \u2013 Dushanbe, 1947.<\/span><\/li>\n
  19. Sobraniye vostochn\u044bx rukopisey Akademii nauk Uzbekistana. \u2013 Toshkent: T.XI.<\/span><\/li>\n
  20. Sadr Ziyo. Tazkor al\u2011ash\u02bcor. Buxoro muzeyi qo\u02bblyozmasi, \u2116 1681. \u2013 V.<\/span><\/li>\n
  21. Sadr Ziyo. Shuaroi mutaaxxirin va fuzaloi muosirini roqimi adim al\u2011qadri Ziyoi Sadr. O\u02bbzR FA SHI qo\u02bblyozmasi, \u21162193.<\/span><\/li>\n
  22. Sami Mirza Abdalazim. Tarix\u2011i salatin\u2011i mangitiya (Istoriya mang\u044btskix gosudarey) \/ Izd. teksta, pred., per. i prim. L.M. Yepifanovoy. \u2013 Moskva: IVL, 1962.<\/span><\/li>\n
  23. Xasanova Z.Sh. Sami i teoriya epistolyarnogo stilya v tadjikskoy literature XIX v. Avtoref. \u2026 diss. \u2026 kand.fil. n. Dushanbe, 1976.<\/span><\/li>\n
  24. Chabrov G.N. Nov\u044by istochnik po istorii Buxarskogo xanstva \/\/ Byulleten AN UzSSR. \u2013 Tashkent, 1947. \u2013 \u21163.<\/span><\/li>\n
  25. Qori Raxmatulloh Vozex. Tazkirat al\u2011asxob. Toshkent: Litografiya, 1913.<\/span><\/li>\n
  26. Hodizoda R. Adabiyoti tochik dar nimai duvvumi asri XIX. \u2013 Dushanbe: Donish, 1968.<\/span><\/li>\n
  27. Hoji Abdulazim Shar\u02bciy. Tazkirat al\u2011fuzalo. O\u02bbzR FA SHI qo\u02bblyozmasi, \u2116 3396\/III.<\/span><\/li>\n
  28. Hoji Ne\u02bcmatulloh Muhtaram.Tazkirat ash\u2011shuaro. O\u02bbzR FA SHI qo\u02bblyozmasi, \u2116 2252\/2.<\/span><\/li>\n
  29. Jo-Ann Gross. Historical memory, cultural identity, and change: Mirza \u02bbAbd al-\u02bbAzim Sami\u02bbs representation of the Russian conquest of Bukhara \/\/ Russia\u02bbs Orient, imperial borderlands and peoples.Yed. D.R.Brower and E.J. Lazzerini. \u2013Bloomington, 1997. \u2013 R. 203-226.<\/span><\/li>\n<\/ol>\n
    Sharifaxon TOSHOVA<\/strong><\/span><\/div>\n
    O\u02bbzR FA Milliy arxeologiya markazi ilmiy xodimi<\/em><\/span><\/div>\n
    _____________________________________________________<\/span><\/div>\n
    [1]<\/sup><\/a>\u00a0Asli \u201cDaxmayi shohon\u201d asari sayohatnoma xarakteridagi doston bo\u02bblib, Mirzo Sodiq Munshiy (vaf. 1235\/1819-1820) qalamiga mansubdir. Asar 1875 yilda yozilgan bo\u02bblib, unda shoirning Bahoudddin Naqshbandiy qabristonida dafn etilgan shohlar daxmalari ziyorati paytida tug\u02bbilgan ichki kechinmalari qalamga olingan. Adabiyotshunos olim U. Karimovning fikricha, \u201cDaxmayi shohon\u201d dostonining yozilishiga qadimgi Eronning afsonaviy shohlari va shavkatli bahodirlari daxmalari bilan bog\u02bbliq rivoyatlar asosida yaratilgan shu nomli xalq qissasi turtki bo\u02bblgan. Sodiq Jondoriy o\u02bbz asari syujetini mashhur Eron dostonidan olgan bo\u02bblsa ham, mazmunni Buxoro voqeligidan tanlaydi. Qissada Ashtarxoniy hukmdorlardan Subhonqulixon (1680 \u2013 1702), Ubaydulloxon (1702 \u2013 1711), Abulfayzxon (1711 \u2013 1747) va Abdulmo\u02bbminxonning hukmdorlik tarixlari ularning o\u02bbz tillaridan hikoya qilinadi. Mirzo Somiy o\u02bbz salafi Sodiq Munshiyning \u201cDaxmayi shohon\u201d qissasi nomini o\u02bbzgartirmagan holda davom ettirib, unga Mang\u02bbitlar sulolasi vakillari \u2013 Muhammad Rahimxondan tortib Muzaffarga qadar Buxoro taxtida o\u02bbtirgan amirlar tarixini qo\u02bbshadi. Asar 1319\/1901 \u2013 1902 yilda yozilgan.<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Arab tilini mukammal bilgan Mirzo Somiy fors\u2011tojik tilida so\u02bbzlashuvchi Buxoro ziyolilarining o\u02bbqishi qulay bo\u02bblishi uchun arab tilidagi ikkita asarni fors tiliga tarjima qilgan. Yuqorida qayd etganimizdek, ulardan biri \u201cA\u02bclom an\u2011nos\u201d asaridir. Ushbu asarning muallifi kim, u qaysi davrga tegishli, degan savollarga hozircha javob topolmadik.\u00a0 Shuningdek, asarning Somiy tomonidan amalga oshirilgan tarjimasini ham qo\u02bblga kiritganimizcha yo\u02bbq. …<\/p>\n","protected":false},"author":1,"featured_media":15834,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nMIRZO ABDULAZIM SOMIYNING HAYOTI VA ILMIY M\u0415ROSIGA DOIR YANGI MA\u02bcLUMOTLAR (davomi) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/bukhari.uz\/?p=15881&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MIRZO ABDULAZIM SOMIYNING HAYOTI VA ILMIY M\u0415ROSIGA DOIR YANGI MA\u02bcLUMOTLAR (davomi) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Arab tilini mukammal bilgan Mirzo Somiy fors\u2011tojik tilida so\u02bbzlashuvchi Buxoro ziyolilarining o\u02bbqishi qulay bo\u02bblishi uchun arab tilidagi ikkita asarni fors tiliga tarjima qilgan. 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