{"id":19117,"date":"2021-11-26T10:58:17","date_gmt":"2021-11-26T05:58:17","guid":{"rendered":"http:\/\/www.bukhari.uz\/?p=19117"},"modified":"2021-11-26T10:58:17","modified_gmt":"2021-11-26T05:58:17","slug":"alish%d0%b5r-navoiyning-hayoti-va-ijodiy-faoliyatiga-samarqand-ma%ca%bcnaviy-ma%ca%bcrifiy-muhitining-ta%ca%bcsiri-tarixiy-sinergetik-tahlil","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=19117&lang=oz","title":{"rendered":"ALISH\u0415R NAVOIYNING HAYOTI VA IJODIY FAOLIYATIGA SAMARQAND MA\u02bcNAVIY-MA\u02bcRIFIY MUHITINING TA\u02bcSIRI (tarixiy-sinergetik tahlil)"},"content":{"rendered":"

Alisher Navoiy 1464-1469 yillarda yirik ilmiy-ma\u02bcrifiy va madaniy markazlaridan hisoblanmish Samarqandda bo\u02bblib, zamonasining mashhur olimu fuzalolari bilan uchrashadi va ulardan saboq oladi. Hazrat Navoiyning Samarqanddagi hayoti va ijodiy faoliyati atoqli navoiyshunos olimlar V.Abdullayev [1], B.Valixo\u02bbjayev [2] asarlarida atroflicha yoritiladi. Alisher Navoiyning Samarqandda bo\u02bblishi tasodifmi, zaruratmi? Navoiy uchun zarurat edi. Samarqand uchun tasodif edi. Bu buyuk so\u02bbz san\u02bcatkorining yetishib chiqishiga zamin bo\u02bbldi. Bu tasodif sinergetik tasodif, aniqrog\u02bbi bu tarixda bo\u02bblib o\u02bbtgan tarixiy tasodif edi. Bu tushunchani olimlar \u201ctasodifdagi zaruriyat\u201d deb ataydi.<\/span><\/p>\n

Samarqand va Hirotda Temuriy shahzodalarning taxt uchun davomli kurashlari, Movarounnahr va Xuroson davlatlari o\u02bbrtasidagi beto\u02bbxtov janglardan so\u02bbng 1459 yilda Sulton Abusaid Hirotni egallaydi.<\/span><\/p>\n

Bu vaqtda Mashhadda bo\u02bblgan Alisher Navoiy (1441-1501) uch-to\u02bbrt yil davomida Hirotga, tahlikali shart-sharoitlarga ko\u02bbra, qadam bosa olmadi.\u00a0 Oradan to\u02bbrt yil o\u02bbtib, beshinchi yil deganda (1464) Hirotga borganida \u201cAbusaid Sultonning\u2026 ostoni mulozamatida\u2026 o\u02bbzining holiga rioyat va tarbiya topa olmadi\u201d [1: 3-4]. Alisher Navoiyning Hirotdan Samarqandga qilgan safari haqida Zahiriddin Muhammad Bobur \u201cBilmam, ne jarima bila Alisherbekni Sulton Abusaid mirzo Hiriy (Hirot)dan ixroj (surgun) qildi\u201d [3: 153], \u2013 deb yozadi.<\/span><\/p>\n

Alisher Navoiyning Hirotdan Samarqandga chetlatilishiga (tasodifni qarangki, bu chetlashtirish shoir uchun ilm olamida katta imkoniyatlar eshigini ochdi \u2013 B.T.), uning otasi Kichkina Bahodirning Xurosonning sobiq hokimi Abulqosim Boburning Sabzavordagi namoyandasi bo\u02bblgani, Alisher Hirotga kelgan paytlarda (1464) badahshoniylarning Sulton Abusaidga qarshi isyonlari avjida edi. Abusaid tomonidan mol-mulki talon-taroj qilingan badaxshoniylarga Alisherning xayrixohligi, maktabdosh do\u02bbsti Husayn Boyqaroning 1460-1464 yillarda Abusaidga qarshi olib borgan janglarida shoirning tog\u02bbalari Mirsaid va Muhammad Alilar Husayn\u00a0 qo\u02bbshinlari safida turib, Abusaidga qarshi janglarda qurbon bo\u02bblgani, Sulton Abusaidning hukmdor sifatida nojo\u02bbya tadbirlari, o\u02bbzining qon-qarindoshlari bo\u02bblgan Sulton Ulug\u02bbbekning oila a\u02bczolarini qirib tashlashi kabi hunrezliklar sabab bo\u02bblgan [1: 5-7]. Adolat va tinchlik tarafdori bo\u02bblgan Navoiyda Abusaidning ichki siyosatiga nisbatan yuzaga kelgan keskin norozilik tug\u02bbyoni sabab, bundan keyin uning Hirotda qolishi mumkin emas edi.<\/span><\/p>\n

Shuningdek,\u00a0 shoir 1466-1467 yillarda Sayid Hasan Ardasher nomiga bitilgan she\u02bcriy maktubida shoir Hirotni tark etib Samarqandga ketish sabablarini bayon etar ekan, shoirlik iqtidori yetarli qadrlanmagani, ijod qilish uchun durustroq sharoit bo\u02bblmaganini ko\u02bbrsatib o\u02bbtadi [1: 28].<\/span><\/p>\n

Alisher Navoiyning \u201cMahbubul qulub\u201d [5]\u00a0 (1501) asaridan ma\u02bclum bo\u02bbladiki, shoirning Samarqandga safari oson kechmagan, tog\u02bblar osha, sahrolarda qiynala-qiynala, g\u02bbariblik mashaqqatlarini tortib manzilga yetib keladi.<\/span><\/p>\n

Mazkur pandnomada: \u201cNochor va notavonlik paytlarimda, falokatli zamonlarda va noumid yurgan paytlarimda goho ilm madrasalarida oxirgi saflardan joy oldim\u201d, \u2013 deya bayon etilishidan shoirning Sulton Abusaid hukmronligi davrida kechgan tahlikali va umidsiz hayotini hamda musofirlik sabab Samarqandda kechirgan qiyinchiliklarni his etish mumkin.<\/span><\/p>\n

Shuningdek, shoir \u2013 \u201cGoho ulamolar majlislarida ularning qadami tekkan yerga yuzimni qo\u02bbydim va ko\u02bbp sajda tufayli peshonam shilinib ketdi. Goho poklar xonaqosi ahlining obdastalariga suv qo\u02bbydim, va ularning hurmatini qozondim. Goho pastkashlar oldida xor bo\u02bbldim va razillar oldida bee\u02bctibor bo\u02bbldim. Goho majnunlik (telbalik-B.T.) mahallasida razil kishilar bo\u02bbynimga shapaloq urdilar va yosh bolalar boshimga tosh yog\u02bbdirdilar va goho shahrim eli tomonidan jabr ko\u02bbrib, g\u02bburbat tortib, g\u02bbariblarga qo\u02bbshildim. Va tog\u02bblar cho\u02bbqqisida orom topdim va sahro etagi panohim bo\u02bbldi. Goho g\u02bburbatda bemor bo\u02bblib, g\u02bbariblar ichida ham xor bo\u02bbldim. Goho bu azoblarga chidolmasdan azmi vatan qildim (vatanga yo\u02bbl oldim-B.T.)\u201d, [5:10] deb yozadi.\u00a0 Demak, musofirlikda duch kelgan a\u02bczob-uqubatlar va xorliklar Navoiydek insonparvar, xalqparvar, hokisor va bardoshli zotni ham qiynagani anglanadi. Bu mashaqqatlar Alisher Navoiyni toblaydi, chiniqtiradi.<\/span><\/p>\n

Ammo Samarqandga kelish uning uchun katta baxt edi. Qadimiy shahar bilan tanishmoq, Ulug\u02bbbek madrasasida ilm olmoq, uning tashabbusi bilan qad ko\u02bbtargan me\u02bcmorchilik yodgorliklarini ko\u02bbzdan kechirmoq, rasadxona va madrasalarda bunyod etilgan nodir asarlarni muhokama etmoq, zabardast olimlar bilan yuzma-yuz ko\u02bbrishib, dars olib, ahlu ilmu shuaro bilan bahslashmoq, ilmiy va madaniy saviyada baland qoyalarga ko\u02bbtarilmoq uning eng muhim va ezgu orzularidan edi.<\/span><\/p>\n

Muhammad Olim Samarqandiy, Hoja Xisrav, Alon Shoshiy, Jaloliddin Lutfullo Buxoriy, Qutbiddin Samarqandiy, Mavlono Fozili Samarqandiy, Mavlono Soili Nasafiy va nihoyat falsafa, huquqshunoslik hamda arab tili bilimdonligida shuhrat taratgan mudarris Fazlulloh Abulaysiylar muhitiga tushib qoladi. Alisher Samarqandda Fazlulloh Abulaysiy va Ulug\u02bbbek hamda Ahmad Hojibek madrasalarida tahsil oladi [1: 7].\u00a0 Samarqanddagi Firuzshoh madrasasi, Bibixonim madrasasi, madrasai Safidining olim va ilm toliblari bilan yaqin aloqada bo\u02bbldi, Ulug\u02bbbek qurdirgan mashhur rasadxonani ko\u02bbrdi, falakiyot ilmi sohasida qo\u02bblga kiritilgan ilmiy kashfiyotlar bilan tanishadi [2].<\/span><\/p>\n

Mashhur shoir Maqsud Shayhzoda \u201cNavoiyning Samarqandda kechirgan kunlari\u201d nomli maqolasida \u201cUmuman, buyuk shoirimizning Samarqandda kechirgan kunlari uning dunyoqarashining kengayishiga, xalq hayoti va maishatini\u00a0 yaqindan o\u02bbrganishga ko\u02bbp yordam berdi. Bu ikki yillik hayot (adib Alisher Navoiy Samarqandda ikki yil bo\u02bblgan deb hisoblaydi \u2013 B.T.) Alisher Navoiyning buyuk ijodida ham o\u02bbzining chuqur izlarini qoldirdi. O\u02bbzining eng kuchli va realistik asarlaridan biri bo\u02bblmish \u201cMajolisul nafois\u201dni yozar ekan, Navoiy Samarqandda tekshirgan va to\u02bbplagan materiallaridan\u00a0 foydalandi va o\u02bbz \u201ctazkira\u201dsini yuzlab faktlar va nomlar bilan boyitdi. \u201cFarhod va Shirin\u201d dostonining oxirida Ulug\u02bbbek haqida Navoiy zo\u02bbr ixlos bilan yozgan madhiyasiga, shu mashhur olimning o\u02bblmas xizmatiga bag\u02bbishlab yaratgan ta\u02bcrifiga, albatta, shoirning Samarqanddan olgan taassuroti katta ilhom berganini alohida ta\u02bckidlaydi [6:17].\u00a0 Ulug\u02bb shoir Ulug\u02bbbek va jahonning zeb-ziynati bo\u02bblgan rasadxonasi haqida ushbu ajoyib misralarni bitadi:<\/span><\/p>\n

Temurxon naslidin sulton Ulug\u02bbbek,<\/strong><\/span><\/div>\n
Ki, olam ko\u02bbrmadi sulton aningdek.<\/strong><\/span><\/div>\n
Aning abnoyi jinsi bo\u02bbldi barbod<\/strong><\/span><\/div>\n
Ki, davr ahli biridin aylamas yod.<\/strong><\/span><\/div>\n
Valek ul ilm sori torti chun dast,<\/strong><\/span><\/div>\n
Ko\u02bbzi ollinda bo\u02bbldi osmon rast.<\/strong><\/span><\/div>\n
Rasadkim bog\u02bblamish \u2013 zebi jahondur,<\/strong><\/span><\/div>\n
Jahon ichra yana bir osmondur.<\/strong><\/span><\/div>\n
Bilib bu nav\u02bc ilmi osmoniy<\/strong><\/span><\/div>\n
Ki andin yozdi \u201cZiji Ko\u02bbragoniy\u201d<\/strong>\u00a0[7].<\/span><\/div>\n

Taniqli navoiyshunos olim Ibrohim Haqqulning e\u02bctirof etishicha \u2013 \u201cNavoiyga o\u02bbxshash dohiy shoirlar tasodifan dunyoga kelmaydi. Buning uchun juda yaxshi shakllangan ijtimoiy-madaniy muhit va rivojlangan iqtisodiy-siyosiy sharoit zarurdir. Navoiy o\u02bbn beshinchi asr farzandi. Lekin uning ijodiy shaxsiyati Amir Temur asos solgan buyuk saltanat bilan, shu saltanatdagi ma\u02bcrifiy-ma\u02bcnaviy ko\u02bbtarilishlar bilan chuqur bog\u02bbliq. Shuning uchun Amir Temur hukmronligi davrlarida shakllangan va ijtimoiy, iqtisodiy, siyosiy, madaniy hayotning deyarli barcha jabhalarida ibratli natijalar bergan davlatchilikdagi birlik tuyg\u02bbusi Navoiyni ko\u02bbp ilhomlantirar edi. Shu boisdan ham Navoiy fikri ochiq,\u00a0 ruhoniyati sog\u02bblom, to\u02bbg\u02bbrilik, rostlik va haqiqatni umr mohiyati, deb bilgan el uchun ijod qilish zaruriyatini chuqur his etgan\u201d [8:1]. Shubhasiz, temuriylar hukmronligi davrida Xuroson va Movarounnahrda, xususan, Samarqandda shakllangan yuksak ma\u02bcnaviy-ma\u02bcrifiy muhit Alisher Navoiy hayoti va ijodiy faoliyatida muhim rol o\u02bbynadi. Kim bilsin, balki, bu tasodif bo\u02bblmaganida u dunyoga Navoiy bo\u02bblib tanilmasmidi, Hirotning toj-taxt talashishlar bilan to\u02bbla g\u02bburbatli muhitida halokatga uchrarmidi. Xullas, Navoiyning Samarqandga kelishi uning hayotidagi tarixiy ahamiyatga ega bo\u02bblgan bir bifurkatsiya nuqtasi bo\u02bbldi.<\/span><\/p>\n

Adabiyotshunos olim Omonulla Madayev Alisher Navoiyning lirik asarlari, dostonlaridagi ilmiy mukammallik haqida Amonillo Valixonovning \u201cG\u02bbazal nafosati\u201d kitobidan shunday\u00a0 keltiradi: \u201cNavoiy o\u02bbz asarlarida arqomi mantuq \u2013 \u201cgapiruvchi\u201d, ya\u02bcni ratsional sonlar; arqomi asam \u2013 \u201csoqov\u201d, ya\u02bcni irratsional sonlar; jazr \u2013 daraja asosi yoki ildiz; majzur daraja yoki ildiz chiqariladigan son, xatti mustaqim \u2013 perpendikulyar kabi sof matematik terminologiyadan foydalanadi\u201d [9:53]. Olimning ta\u02bckidlashicha, shoir aniq fanlar sohasidagi bilimlarini o\u02bbrnida amaliyotga ham tatbiq etgan. Uning fikricha, aylana uzunligining diametriga nisbatidagi aniqlik darajasi minoralar va gumbazlarni qurishda juda muhim hisoblangan. G\u02bbiyosiddin Jamshid ibn Mas\u02bcud Koshiy nisbatning anchayin aniq qiymatini ishlab chiqqan. Koshiy bu raqamlarni eslash uchun bayt ham tavsiya etib, matnini keltiradi. Amonillo Valixonov yozadi: \u201cKoshiy tubandagi arabcha she\u02bcrni tavsiya qiladi: Va bah sha haji saza zattahhavhu, Muhitun li qutrin huva \u2013 siani minhu. Bu ikki misraning birinchisi \u2013 yuqoridagi o\u02bbn yetti raqamni abjad jadvali vositasida ifodalovchi harflardangina iborat bo\u02bblib, ikkinchi misrasi mazmunan: \u201cAylana uzunligining diametrga nisbati bundan ikki barovar kichikdir\u201d, degan tushunchani beradi. Navoiy Samarqandda olgan bilimlari asosida me\u02bcmorlarga \u03c0 ning qiymati uchun mazkur sonni tavsiya qilgan va yuqoridagi she\u02bcrni yod olishni maslahat bergani ma\u02bclum\u201d [9:53].<\/span><\/p>\n

Xullas, Alisher Navoiy Samarqandda ilm o\u02bbrganish, shahar obidalarini ko\u02bbrish, odamlari bilan tanishish jarayonida o\u02bbzining badiiy ijodini ham yuksak ilhom bilan davom ettirib, o\u02bbzbek va fors-tojik tillarida g\u02bbazalu muammo, qasidayu masnaviylar yaratdi, mushoiralarda qatnashdi, o\u02bbqish-o\u02bbrganish barobarida she\u02bcr ijodi bilan ham mashg\u02bbul bo\u02bbldi. Bu davrda Navoiy tomonidan yaratilgan asarlarni ko\u02bbzdan kechirar ekanmiz, ularning usluban yanada tiniqlashganini, mazmunan teranlashganini, mantiqan asoslanganini sezish qiyin emas. Bunday asarlar keyinchalik Navoiyning o\u02bbzi tuzgan birinchi devoni \u201cBadoe\u02bcul bidoya\u201dga va \u201cDevoni Foniy\u201dga kiritilgan edi. Shunindek, A\u02bcloyi Shoshiy va to\u02bbn tikuvchi hunarmand Bobur haqidagi muammolarni, otaxoni Sayid Hasan Ardasherga yo\u02bbllagan masnaviy \u2013 nomasini, bir necha g\u02bbazallarini, Husayn Boyqaroga bag\u02bbishlangan \u201cHiloliya\u201d qasidasini eslatish mumkin [2]. Bu asarlar Hirotda yaratilgan ijod namunalaridan keskin farq qilib turadi. Demak, Alisher Navoiyning Samarqandga borishi, uning hayotida muhim sifatiy o\u02bbzgarishni vujudga keltirgan. Betartiblik (xaos)ning tartibga, murakkablikning oddiylikka, kelajakning bugunga ta\u02bcsiri sinergetikaning muhim qonuniyatlari bu jarayonda ro\u02bby berganini Navoiy ijodi misolida yaqqol kuzatish mumkin.<\/span><\/p>\n

Alisher Navoiyning Samarqand safaridan oldingi va keyingi hayotining nisbatan osuda kechganini e\u02bctiborga olgan holda, shuni alohida ta\u02bckidlash joizki, mazkur safar davomida shoir tomonidan jamlangan ilm, orttirilgan hayotiy tajriba izsiz ketmadi, balki yanada boyitilib, uning so\u02bbngi asari bo\u02bblmish \u201cMahbubul qulub\u201dda turli ijtimoiy toifalarning axloqi va fe\u02bcl-atvoriga doir noyob pandu nasihatlar sifatida avlodlarga vasiyat qilib qoldirildi.<\/span><\/p>\n

Alisher Navoiy temuriylar davlatining iste\u02bcdodli kadrlar zaxirasi uchun tashabbus ko\u02bbrsatib, iste\u02bcdodli yoshlarni izlab topadi, ularga homiylik qilib, har tomonlama qo\u02bbllab-quvvatlaydi. Navoiy umrining so\u02bbngi yilida g\u02bboyibona ravishda Boburni eshitib, unga qiziqadi va maktub bilan aloqa bog\u02bblash tashabbusini o\u02bbzi boshlaydi. O\u02bbn to\u02bbqqiz yashar farg\u02bbonalik (Farg\u02bbona davlati nazarda tutilmoqda \u2014 B.R.)\u00a0 yosh shoirning ko\u02bbtarilayotgan yulduzini uzoq Hirotdan ko\u02bbra olgan Navoiy hamma genial shoirlarga o\u02bbxshab bir ajoyib xususiyatga ega edi, u ham bo\u02bblsa, haqiqiy talantni topa va ko\u02bbra bilishdir [6:18].<\/span><\/p>\n

XV asrning ikkinchi yarmida Hirotdagi madaniy taraqqiyot markazida ulug\u02bb shoir Alisher Navoiy faoliyati yetakchi o\u02bbrin tutgan. Xondamirning guvohlik berishicha, Samarqandda Amir Temur kutubxonasining vorisi sifatida Mirzo Ulug\u02bbbek kutubxonasi faoliyat ko\u02bbrsatgan bo\u02bblsa, Hirotda Boysung\u02bbur mirzo, Sulton Husayn Boyqaro, Alisher Navoiy kutubxonalari bo\u02bblgan [10:26]. Saroy kutubxonalaridan farqli ravishda Navoiyning shaxsiy kutubxonasidan keng kitobxonlar ommasi foydalanish imkoniyatiga ega bo\u02bblgan. Mashhur olim Mirxond (vaf. 1498), uning nabirasi Xondamir (1475-1535), boshqa ko\u02bbpgina tarixchi va adabiyotchilar o\u02bbz tarixiy asarlarini yaratishda mazkur kutubxonada jamlangan tarixiy manbalar va o\u02bbtmish muarrixlarining asarlaridan foydalangan. Alisher Navoiy shaxsiy kutubxonasi o\u02bbsha davr madaniy hayotida sezilarli rol o\u02bbynagan. Uning kutubxonasida Kamoliddin Behzod, Shoh Muzaffar va boshqa naqqoshlik san\u02bcatining mohir ustalari ham samarali ijod qilgan [10:32].<\/span><\/p>\n

Saroy kutubxonasi yoki hukmron sulola vakillariga tegishli bo\u02bblgan xususiy kutubxonalardan farqli ravishda, oddiy fuqarolar ham foydalanish imkoniyatiga ega bo\u02bblgan kutubxona tashkil etish g\u02bboyasi Alisher Navoiyda Samarqanddagi Mirzo Ulug\u02bbbek kutubxonasining ta\u02bcsiri\u00a0 va undan\u00a0 olgan taassurotlari natijasida paydo bo\u02bblgan bo\u02bblsa, ajab emas.\u00a0<\/span><\/p>\n

Xulosa qilib aytganda, Alisher Navoiy hayoti, faoliyati va ijodida Samarqandga amalga oshirilgan ilmiy safarning ilmiy-amaliy ahamiyati katta bo\u02bblgan. Chunki tarixiy jarayonlar har bir shaxs hayotida o\u02bbz aksini sinergetik qonuniyatlarga binoan namoyon qiladi. Buyuk shoir ijodidagi bifurkatsion jarayon uning kelajakdagi ulug\u02bbvor bunyodkor faoliyati uchun asos bo\u02bblib xizmat qilgan, deb ayta olamiz. Shu tufayli shoirning ijodiy faoliyati evolyutsiyasiga tarixiy-sinergetik uslubda yondashuv uning ijodidagi hali bizga noma\u02bclum bo\u02bblgan qirralarini aniqlash imkonini beradi.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/p>\n

    \n
  1. Abdullayev V.A. Alisher Navoiy Samarqandda. \u2013T.: Bilim, 1967.<\/span><\/li>\n
  2. Valixo\u02bbjayev B. Navoiy Samarqandda (1988)\/\/Elektron resurs\/\/ https:\/\/ziyouz.uz\/matbuot\/qayta-qurish-davri-matbuoti\/1988-6\/ (murojaat sanasi 11.07.2020)<\/span><\/li>\n
  3. Zahiriddin Muhammad Bobur. Boburnoma. \u2013T.: Yulduzcha, 1989.<\/span><\/li>\n
  4. Abdug\u02bbafurov A. Buyuk ijodkor. O\u02bbzbekistonda ijtimoiy fanlar jurnali. 1991, \u2116 2.<\/span><\/li>\n
  5. Alisher Navoiy. Mahbubul qulub. (Qalbga mahbub hikmatlar va hikoyatlar). Hozirgi o\u02bbzbek tiliga tabdil. \u2013T.: Sano-standart, 2018.<\/span><\/li>\n
  6. Burobiya Rajabova. Boburnomada Navoiy siymosi\/\/ \u201cBobur va dunyo\u201d jurnali, 2020 yil \u21163 soni.<\/span><\/li>\n
  7. \u00a0Alisher Navoiy. Farhod va Shirin. Elektron resurs \/\/ http:\/\/n.ziyouz.com\/books\/alisher_navoiy_asarlari\/Alisher%20Navoiy.%20Xamsa.%20Farhod%20va%20Shirin%20(nazm).pdf (murojaat sanasi 11.07.2020)<\/span><\/li>\n
  8. Ibrohim Haqqul. Navoiyga qaytish. \u2013T.: Fan, 2007. -33 b. 1 b.\/\/ (Elektron resurs) http:\/\/n.ziyouz.com\/books\/tasavvuf\/Ibrohim%20Haqqul.%20Navoiyga%20qaytish.pdf (murojaat sanasi 11.07.2020)<\/span><\/li>\n
  9. Madayev O. Navoiy dahosi va zamonamiz kashfiyotlari. Jahon adabiyoti jurnali. 2014, \u21162.<\/span><\/li>\n
  10. Azizjon Sharipov. Amir Temur va temuriylar davrida kutubxonalar faoliyati tarixidan \/\/ \u201cBobur va dunyo\u201d jurnali, 2020 yil \u21163 soni.<\/span><\/li>\n<\/ol>\n
    Baxtiyor TURSUNOV,<\/strong><\/span><\/div>\n
    Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Alisher Navoiy 1464-1469 yillarda yirik ilmiy-ma\u02bcrifiy va madaniy markazlaridan hisoblanmish Samarqandda bo\u02bblib, zamonasining mashhur olimu fuzalolari bilan uchrashadi va ulardan saboq oladi. Hazrat Navoiyning Samarqanddagi hayoti va ijodiy faoliyati atoqli navoiyshunos olimlar V.Abdullayev [1], B.Valixo\u02bbjayev [2] asarlarida atroflicha yoritiladi. Alisher Navoiyning Samarqandda bo\u02bblishi tasodifmi, zaruratmi? Navoiy uchun zarurat edi. Samarqand uchun tasodif edi. Bu buyuk …<\/p>\n","protected":false},"author":1,"featured_media":19115,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nALISH\u0415R NAVOIYNING HAYOTI VA IJODIY FAOLIYATIGA SAMARQAND MA\u02bcNAVIY-MA\u02bcRIFIY MUHITINING TA\u02bcSIRI (tarixiy-sinergetik tahlil)<\/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=19117&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ALISH\u0415R NAVOIYNING HAYOTI VA IJODIY FAOLIYATIGA SAMARQAND MA\u02bcNAVIY-MA\u02bcRIFIY MUHITINING TA\u02bcSIRI (tarixiy-sinergetik tahlil)\" \/>\n<meta property=\"og:description\" content=\"Alisher Navoiy 1464-1469 yillarda yirik ilmiy-ma\u02bcrifiy va madaniy markazlaridan hisoblanmish Samarqandda bo\u02bblib, zamonasining mashhur olimu fuzalolari bilan uchrashadi va ulardan saboq oladi. Hazrat Navoiyning Samarqanddagi hayoti va ijodiy faoliyati atoqli navoiyshunos olimlar V.Abdullayev [1], B.Valixo\u02bbjayev [2] asarlarida atroflicha yoritiladi. Alisher Navoiyning Samarqandda bo\u02bblishi tasodifmi, zaruratmi? Navoiy uchun zarurat edi. Samarqand uchun tasodif edi. 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