{"id":22693,"date":"2022-06-28T09:20:07","date_gmt":"2022-06-28T04:20:07","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=22693"},"modified":"2022-06-28T09:20:07","modified_gmt":"2022-06-28T04:20:07","slug":"xolis-toshkandiy-va-abduqayum-vahmiy-ijodida-islom-tarixi-voq%d0%b5alarining-badiiy-talqini-xix-asr","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=22693&lang=oz","title":{"rendered":"XOLIS TOSHKANDIY VA ABDUQAYUM VAHMIY IJODIDA ISLOM TARIXI VOQ\u0415ALARINING BADIIY TALQINI (XIX ASR)"},"content":{"rendered":"

O\u02bbzbek mumtoz adabiyotida XIX asr qissanavislik an\u02bcanasining sermahsul davri hisoblanadi. Ayniqsa, bu davr ijodkorlari islom tarixi bo\u02bbyicha o\u02bbziga xos badiiy ijod namunalarini yuzaga keltirgan. Ular islom tarixi voqealarini, din targ\u02bbibotchilari bo\u02bblgan tarixiy shaxslarning faoliyati va sa\u02bcy-harakatlarini, jangovar sifatlarini xalqona uslubda sodda va ravon tarzda badiiy talqin etdi. Natijada xalqning orzu-istaklarini o\u02bbzida mujassamlashtirgan didaktik asarlar maydonga keldi.<\/span><\/p>\n

Xolis Toshkandiy va Abduqayum Vahmiyni islom tarixi voqealarini qalamga olgan va xalq orasida mavjud qissalarga eng ko\u02bbp murojaat etgan ijodkorlar sifatida tilga olish mumkin. Taxminan 1778-1780 yillarda tavallud topgan va asl ismi Shoh Hakim bo\u02bblgan Xolis Toshkandiyning \u201cQissai Shoh Jarir\u201d, \u201cZevarshoh va Qusam ibn Abbos\u201d, \u201cImom Hasan va imom Husayn\u201d kabi qissalari islom tarixi voqealarini badiiy ifodalagan tarixiy-jangnoma asarlar hisoblanadi.<\/span><\/p>\n

\u201cQissai Shoh Jarir\u201d asari hajman kichik bo\u02bblib, unda \u201cxalifa Usmon (r.a.) davrida shuhrat qozongan sarkarda Jarir ibn Muhammad\u201d [1:24-30] hayoti o\u02bbrin olgan. Voqealar asosan masnaviy tarzida bayon etilgan, ba\u02bczi o\u02bbrinlarda voqelikka munosabat tarzida muxamma va marsiyalar ham berib ketiladi. Asar bayonida sodda va folklorga xos tasvir yetakchilik qiladi. Ijodkor Shoh Jarir qahramonligini tasvirlash orqali sahobalarning hayoti, imom Husayn fojiasi bilan bog\u02bbliq voqealarni ham berib ketadi.<\/span><\/p>\n

O\u02bbzbekiston Respublikasi FA Abu Rayhon Beruniy nomidagi Sharqshunoslik institutining qo\u02bblyozmalar fondida \u201cQissai Shoh Jarir\u201d yoki \u201cQissai Shoh Jarir va Qusam ibn Abbos\u201d asari 11619, 13055\/4, 8844\/3, 5660\/7, 5660\/6 inventar raqamlarda, \u201cZevarshoh va Qusam ibn Abbos\u201d asari 3379 inventar raqamda saqlanadi. Qo\u02bblyozmalar asosan nasta\u02bcliq xatida bitilgan bo\u02bblib, sahifalari yaxshi saqlanmagan.<\/span><\/p>\n

\u201cQissai Shoh Jarir\u201d asari \u201cSafed Bulon qissasi\u201d nomi bilan kirill yozuvida nashr etilgan bo\u02bblib [2:3], unda tarixiy voqelik asosan xalq og\u02bbzaki ijodiga xos bayon etilgan.<\/span><\/p>\n

Asarning 13055\/4 inventar raqamli qo\u02bblyozmasi 14x21sm hajmda bo\u02bblib, 1226 hijriyda yozilgan. Qo\u02bblyozma sahifalari yaxshi saqlanmagan. 5660\/7 raqamli qo\u02bblyozma ham nasta\u02bcliq xatida yozilgan bo\u02bblib, sarlavhalari qizil rangda, ko\u02bbchirishda qisman imloviy xatoliklar ko\u02bbzga tashlanadi. \u201cShoh Jarir qissasi\u201d masnaviyda yozilgan, taxminan 5551 misrani tashkil etadi. Qo\u02bblyozmalarda misralar soni qisman farq qiladi. Voqealar bayoni nasriy sarlavhalar bilan ajratilgan. Asar Alloh zikri bilan boshlanib, keyin Muhammad Payg\u02bbambar (S.A.V.) va sahobalar tilga olinadi. Dastlabki bayon ko\u02bbproq muallifning o\u02bbz ishiga madad so\u02bbrashi bo\u02bblib, buni yozajak asariga qisqacha izoh sifatida, ilk debocha deb qabul qilish mumkin. So\u02bbng \u201cRasul alayhissalom choryorlarining izzat va hurmati bayoni\u201d keltirilib, ular Payg\u02bbambar (S.A.V)ning atrofida yulduz kabidir, deb ta\u02bcrif etilib, hazrat Ali va Muoviya o\u02bbrtasidagi xalifalik masalasiga qisman to\u02bbxtab o\u02bbtilgan. Muallif tilidan davlatni choryorlar, so\u02bbng Hazrat Ali, Muoviya boshqargani, ular dunyodan o\u02bbtgandan so\u02bbng Hasanga zahar berilib, Husayn esa Karbaloda shahid qilingani va barchasi dunyodan o\u02bbtib, Yazid va Marvon qolgani 56 misrada qisqacha bayon etilgan.<\/span><\/p>\n

Muallif voqealarni to\u02bbg\u02bbridan-to\u02bbg\u02bbri Jarirning qahramonligidan boshlamaydi. Jarirning shaxsini tanitish maqsadida, \u201cRasul alayhissalom uch qizlarini kuyovga bergonlari bayoni\u201dni keltiradi. Bu bayon 92 misra bo\u02bblib, voqealar umumiy holda qisqacha muallif tilidan izohlab o\u02bbtilgan. Jumladan, Payg\u02bbambarimiz (S.A.V.)ning qizlari Zaynab va Usmondan Muhammad Jarirning dunyoga kelishi, kuch va jasoratda tengsiz bo\u02bblib voyaga yetishini gapirib, so\u02bbng Umar davrida ko\u02bbpchilik dinga kirgani, uning vafotidan keyin dinsizlar musulmonlarga ko\u02bbp zulm qilgani, Farg\u02bbona musulmonlari Madinaga kelib musulmonlarning otashparastlardan ko\u02bbp aziyat chekishini aytishi, Hazrat Ali sakkiz ming kishi bilan Abdulloh Umarni bosh qilib Turkistonga yuborishi, Abdulloh qo\u02bbshini bilan Turkistonda necha yillar qamalda qolib ketishi, Ali vafot etgach, Yazid davlatni boshqarishi, ammo hech kimni qamaldagi musulmonlarga ko\u02bbmakka yubormagani bayon etilgan. So\u02bbng yangi sarlavha ostida Jarir munosib nomzod sifatida Turkistonga yuborilgani va u Farg\u02bbonaga borgunicha bir qancha shaharlarda bo\u02bblgani, ulug\u02bb zotlarni ziyorat qilgani kabi voqealarning 156 misrali bayoni qahramon yoki muallif tilidan berilgan. Shuningdek, voqealar bayonining davomida 365 misra muxammas, 206 misra marsiya, 487 misra munojot, 108 misra musaddas berilib, unda qahramonlarning ruhiy holati yanada ta\u02bcsirliroq ifodalangan.<\/span><\/p>\n

Asosiy voqealarda Jarirning Farg\u02bbona viloyatidagi shaharlarda otashparastlarga qarshi harakatlari tasvirlangan. Muallif voqealarni keng doirada yoritadi va asarni Jarirning qahramonliklari bilan yakunlamaydi. Balki uning farzandi Shoh Fozilning jasorati orqali ezgulik hamisha g\u02bbalaba qilishini ifodalashga harakat qiladi. Jarir Farg\u02bbonada emas, balki otashparastlardan yengilib, Madinaga borib o\u02bbsha yerda vafot etishi aytiladi. Uning ishini oxiriga yetkazish maqsadida farzandi Shoh Fozil Farg\u02bbonaga qaytib, din yo\u02bblida kurashishi va g\u02bbalaba qozonib, shu yerda qo\u02bbnim topishi va oxir-oqibat zahar berib o\u02bbldirilishi, shu zaminda dafn etilishi kabi voqealar bilan asar xotimalangan.<\/span><\/p>\n

\u201cZevarshoh va Qusam ibn Abbos\u201d ham hajman kichik bo\u02bblib, voqealar bayoni jami 1167 misra masnaviyni tashkil etadi. Asosiy qismi hisoblangan Qusam ibn Abbos va Zevarshoh voqealari 617 misradan iborat. Unda Amir Temurning Qusam ibn Abbos uchun maqbara qurdirishi va Samarqand mozorlari ta\u02bcrifiga bag\u02bbishlangan qism 550 misrani tashkil etadi. Nazmiy bayon tarkibida Qusam tilidan 121 misra munojot keltirilgan.<\/span><\/p>\n

Abu Rayhon Beruniy nomidagi Sharqshunoslik instituti qo\u02bblyozmalar fondida asarning 3379 inventar raqamli qo\u02bblyozma nusxasi mavjud. 39 sahifadan iborat, nasta\u02bcliq xatida. Kotiblar ko\u02bbchirishda xatoliklarga yo\u02bbl qo\u02bbygan. Masnaviy bayonda qahramonlar tilidan bayt, muxammas va munojotlar keltirilgan. Bu orqali dunyoning o\u02bbtkinchi ekani bilan bog\u02bbliq falsafiy-didaktik qarashlar bayon etilgan. Dastlabki voqealarda sahobalar va Jarirning din targ\u02bbiboti yo\u02bblidagi faoliyati bir qadar tilga olingan. Qusam ibn Abbosning faoliyati Jarirning Turkistondagi targ\u02bbibotining bevosita davomi sifatida baholangan. Asarning asosiy qismida Zevarshoh boshchiligidagi kofirlar Samarqandga Qusam ibn Abbosning namoz vaqtini bilib, ustiga lashkar tortib kelishi, musulmonlar og\u02bbir ahvolda qolishi va ko\u02bbpchiligining halok bo\u02bblishi, nochor ahvolda kofirlar orasida qolgan Qusam uchun Xudoning qudrati bilan choh paydo bo\u02bblishi va uning choh ichiga kirib g\u02bboyib bo\u02bblishi, Zevarshoh va odamlari uni topolmay choh ichiga odam tushirishi, u choh dahshatlaridan qo\u02bbrqib, ortga qaytishi va boshqa voqealar folklorga xos bayon etilgan. Keyingi voqealarda Amir Temurning Qusam chohi ustida bino qurish uchun lashkaridan bir odamni g\u02bbor ichiga tushirishi va uning ichidagi g\u02bbaroyibotlar, Qusam bilan uchrashishi kabi voqealarning kengroq bayoni berilgan. Samarqand mozorlarining ta\u02bcrifi bilan asar xotimalangan.<\/span><\/p>\n

Xalq orasida ikki asarning ham ko\u02bbplab qo\u02bblyozma nusxalari mavjud [4:282].<\/span><\/p>\n

Muallifning \u201cImomlar qissasi\u201d yoki \u201cQissai imom Hasan va imom Husayn\u201d asari O\u02bbzFA Abu Rayhon Beruniy nomidagi Sharqshunoslik institutining qo\u02bblyozmalar fondida 12040, 12244-II, 1144-2, 12012-2, 12053-6, 12327-3, 9927-II, 3305-II, 9282, 6370-7, 9807, 4198-1 inventar raqamlarda saqlanadi. Shu o\u02bbrinda ta\u02bckidlash lozimki, bu ruhdagi asarlar yurtimiz qo\u02bblyozma fondlarida talaygina bo\u02bblib, kotiblar XIX asrning oxiri va XX asrning boshida ulardan ko\u02bbp nusxa ko\u02bbchirgan [5].<\/span><\/p>\n

Qo\u02bblyozmalar orasida 12040 inventar raqamlisi boshqa nusxalarga qaraganda to\u02bbliqroq bo\u02bblib, nasta\u02bcliq xatida qora siyohda yozilgan, sarlavhalari qizilda, 181 varaqni tashkil etadi. 15745 misradan iborat. Nazmiy bayon tarkibida 518 misra g\u02bbazal, 673 misra marsiya, 246 misra munojot, 387 misra muxammas, qahramonlar tilidan 2 ta musaddas va hikoyatlar keltirilgan. Muallif tasvirni yanada jonli ko\u02bbrsatish maqsadida o\u02bbz tilidan g\u02bbazallar, muxammaslar keltiradi. Qahramonlar tilidan munojotlar va ularning vafotiga bag\u02bbishlab marsiyalar, hasratnomalar bitadi. Hatto ba\u02bczi o\u02bbrinlarda \u201cG\u02bbazaliyoti Xolis\u201d, \u201cMuxammasi Eshoni Xolis\u201d deb o\u02bbz tilidan misralar bitadi va voqelikni ichki kechinmalar uyg\u02bbunligida yorqinroq tasvirlaydi.<\/span><\/p>\n

Shuningdek, 9282, 9807, 12012-2 inventar raqamli qo\u02bblyozmalarni kotiblar turli hajm va saviyada ko\u02bbchirgan, ularning sahifalari to\u02bbliq emas va yaxshi saqlanmagan. Xususan, 9282 qo\u02bblyozmada voqealar sahobalar ta\u02bcrifidan boshlansa, 9807 raqamlisida Muhammad (S.A.V.)ning ta\u02bcriflari qisqacha keltirilib, u zotning dunyodan o\u02bbtishlari falsafiy tarzda nazmiy bayon etiladi. So\u02bbng voqealar imom Husayn fojiasiga bog\u02bblanib ketadi.<\/span><\/p>\n

4198-1 inventar raqamli qo\u02bblyozmani esa XIX asrda Mullo Mir Mahmud Namangoniy ko\u02bbchirgan. Bunda Muhammad (S.A.V.)ning vafotlariga to\u02bbxtab o\u02bbtiladi. So\u02bbng u zotning faoliyati bir qadar yodga olinib, marsiya keltiriladi. Shuningdek, sahobalar \u2013 Abu Bakr, Umar va Usmonning hayoti va faoliyati, qazosi qisqacha bayon qilinib, marsiyalar bilan ta\u02bcziya izhor qilinadi. Muhammad payg\u02bbambar (S.A.V.)ning qizlari Fotima haqida ba\u02bczi ma\u02bclumotlar berilib, so\u02bbng asosiy voqealar bayoni boshlanadi [1:24]. Husayn ahli oilasi bilan Karbalo dashtida nochor qolishi, musulmonlar qarshi tomon bilan birin-ketin jangga kirishi, suvsizlikdan tashna holda halok bo\u02bblishi, oxir-oqibat Husaynning shahid qilinishi va tirik qolganlar asir sifatida olib ketilishi, musulmonlar Yazid lashkarlariga qarshi kurashishi kabi voqealar qalamga olingan. Asar \u201cG\u02bbazali imom Muhammad Hanifa\u201d, \u201cG\u02bbazali imom Zaynulobidin\u201d va \u201cMunojoti hazrat imom Zaynulobidin\u201d kabi boblar bilan xotimalangan.<\/span><\/p>\n

Muallif asar syujetiga yangi-yangi voqea va rivoyatlarni kiritib boradi. Jumladan, imom Hasan va imom Husayn bilan bog\u02bbliq voqealarni bayon etib keladi-da, so\u02bbng to\u02bbxtab,<\/span><\/p>\n

Kel ey roviy yana ayla rivoyat,<\/em><\/span><\/p>\n

Imomlarg\u02bba degil boshqa hikoyat<\/em>\u00a0(12040\/ 4 a), deb yangi rivoyatlarga o\u02bbtadi. Voqelikka munosabat tarzida turli rivoyatlarning berilishi va dastlabki voqealar bayoni deyarli ko\u02bbpgina o\u02bbrinlarda badiiy jihatdan tasvirlanadi.<\/span><\/p>\n

Ba\u02bczi o\u02bbrinlarda rivoyatlar voqealarning izohi sifatida keltiriladi. Jumladan, Muoviya Payg\u02bbambar (S.A.V.) xonadonining boshiga fojealar o\u02bbz avlodi tomonidan solinganini eshitib, uylanmaslikka qasd qilgani bayon etilib, so\u02bbng voqelikka izoh sifatida:<\/span><\/p>\n

Kel ey, roviy so\u02bbzungni boshqa ayla,<\/em><\/span><\/p>\n

Muoviya so\u02bbzini qisqa ayla<\/em>\u00a0(12040\/ 7 a), deb yangi rivoyat bayoniga o\u02bbtiladi. Bu rivoyatda imom Hasan va imom Husaynning fojiasi bayoni keltiriladi. Bu kabi tasvirlarni Xolis uslubining o\u02bbziga xos jihati sifatida baholash mumkin. Asarning tili va bayon usulining sodda va ravonligi uning xalqchilligini ta\u02bcminlagan. Shuningdek, asarda \u201cayrim qofiyalar, vazn uchun qo\u02bbllangan so\u02bbz yoki bog\u02bblovchilar takror uchrab turadi\u201d [6:24]. Bu kabi holatlar faqat Xolisning emas, balki ko\u02bbpgina boshqa qissanavislarning ijodida ham kuzatiladi.<\/span><\/p>\n

Xolis Toshkandiy asarlarining mavzusi xilma-xil bo\u02bblib, aksariyatida islom tarixining O\u02bbrta Osiyo bilan bog\u02bbliq jihatlari qalamga olingan. O\u02bbzbek mumtoz adabiyotida biror muallifning ijodida islom tarixi bu qadar keng qamrovli qalamga olingan emas. Bu borada Xolisni sermahsul qissanavis ijodkor, deyish mumkin. Islom tarixidagi shaxslar Xolisning ijodida yangidan o\u02bbziga xos qiyofa kasb etgan.<\/span><\/p>\n

XIX asrda yashab ijod etgan yana bir qissanavis va so\u02bbfiy ijodkor\u00a0Abduqayum Vahmiy Marg\u02bbiloniy<\/em>dir (taxm. 1826-1888). Uning islom tarixini badiiy ifodalagan kichik hajmli \u201cHaft g\u02bbazot\u201d va \u201cSayyid Ja\u02bcfar G\u02bboziy\u201d nomli nazmiy asarlari saqlanib qolgan. Hazrat Alining qahramonligi badiiy ifodalangan \u201cHaft g\u02bbazot\u201d dostoni bizgacha to\u02bbliq yetib kelmagan. Mavjud qismida Hazrat Alining Ajdar Dev bilan olishuvi qiziqarli tarzda tasvirlangan. Jumladan, xalq Ajdar zulmidan jabr ko\u02bbrishi, Alloh amri bilan Muhammad Payg\u02bbambar (S.A.V.)ning Ajdar bilan urushish uchun Hazrat Alini yuborishlari, sahobalardan Ajdar Molik, Sa\u02bcd Vaqqos va imomzodalardan Hasan va Husan otasiga hamroh bo\u02bblishi, voqealar davomida Hazrat Ali ko\u02bbp qahramonliklar ko\u02bbrsatishi, oqibatda Ajdarni yengib, xalqlarni musulmon qilishi badiiy tasvir orqali keng bayon etilgan.<\/span><\/p>\n

\u201cSayyid Ja\u02bcfar G\u02bboziy\u201d asari mamlakatimiz qo\u02bblyozma fondlarida uchramaydi. Qo\u02bblyozmani faqat shaxsiy kutubxonalardan topish mumkin[1]<\/sup><\/a>. Tarixchi olim N.Abdulahatov Abduqayum Vahmiy \u201cSayyid Ja\u02bcfar G\u02bboziy\u201d asarini yozishda xalq og\u02bbzaki ijodiga asoslangan Abulmuxtafi Shomiyning \u201cJangnomai Sayyid Battol G\u02bboziy\u201d nomli dostonidan foydalangan, deydi [7:4]. Darhaqiqat, 2860 inventar raqamda saqlanayotgan Abulmuxtafi Shomiyning \u201cJangnomai Sayyid Battol G\u02bboziy\u201d asarining turkiy tarjima dostoni bilan Vahmiy asari syujetida umumiylik holatlari ko\u02bbzga tashlanadi. Bundan ko\u02bbrinadiki, Abduqayum Vahmiy \u201cJangnomai Sayyid Battol G\u02bboziy\u201dning ta\u02bcsirida \u201cSayyid Ja\u02bcfar G\u02bboziy\u201d qissasini, \u201cJangnomai haft g\u02bbazot hazrat Ali\u201d asosida \u201cHaft g\u02bbazot\u201d dostonini yozgan.<\/span><\/p>\n

Abduqayum Vahmiy asarining bizda mavjud parchasida \u201cQaysari Rum alayhi la\u02bcnaning vazir Manjosil maslahati birla yo\u02bbllarg\u02bba lashkar qo\u02bbyub poylagoni va Sayyid Ja\u02bcfar G\u02bboziyning sher yurak bilan alarg\u02bba pand bergonining bayoni\u201d keltirilgan.<\/span><\/p>\n

Umuman olganda, XIX asr adabiy muhitida Xolis Toshkandiy va Abduqayum Vahmiy islom tarixi voqealarini qalamga olgan ijodkorlar sifatida o\u02bbziga xos o\u02bbringa ega. Islom tarixi ular ijodida o\u02bbzgacha uslub va yondashuvda badiiy talqin etilgan. Bu xalqona ijodni bebaho meros sifatida xalq sevib o\u02bbqigan va o\u02bbqimoqda. Bu asarlar bugungi kunda ham o\u02bbz ma\u02bcnaviy-ma\u02bcrifiy qiymatini yo\u02bbqotmagan holda didaktik asarlar sifatida yosh avlodni tarbiyalashda muhim ahamiyatga ega hisoblanadi.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
    \n
  1. \n
    F.Ravshanov. Xolis va uning adabiy merosi. Fil.f.nom.diss\u2026 \u2013 Samarqand. 1996.<\/span><\/div>\n<\/li>\n
  2. \n
    Shoh Hakim Xolis. Me\u02bcrojnoma. Nashrga tayyorlovchilar M.Hasaniy, N.Yo\u02bbldosheva. \u2013T.: Mehnat, 1991.<\/span><\/div>\n<\/li>\n
  3. \n
    Buvayda ziyoratgohlari \/ N.Abdulahatov va boshqalar. Yangi asr avlodi, \u2013T.: 2013.<\/span><\/div>\n<\/li>\n
  4. \n
    Isoqxon Ibrat. Farg\u02bbona tarixi. \u2013 T.: Kamalak, 1991.<\/span><\/div>\n<\/li>\n
  5. \n
    O\u02bbzFA Sharqshunoslik instituti fondi 13055\/1\/2\/3, 8844\/2, 12756, 9569\/2, 5354\/1, 3650\/2, 8924\/2, 9818\/2, 9074\/2, 12447, 12457\/1 raqamli qo\u02bblyozmalar<\/span><\/div>\n<\/li>\n
  6. \n
    S.Sayqaliy. Ravzat ush-shuhado \/ Nashrga tayyorlovchi, so\u02bbzboshi va lug\u02bbat mualliflari S.Sayfulloh, D.Xunzekr. \u2013 T.: Movarounnahr, 2004.<\/span><\/div>\n<\/li>\n
  7. \n
    N.Abdulahatov. Abduqayum Vahmiy Marg\u02bbinoniyning nodir merosi \/\/ Elektron holda. 2021.<\/span><\/div>\n<\/li>\n
  8. \n
    \u00a0<\/strong>[1]<\/a>\u00a0Asar qo\u02bblyozmasi tadqiqotchi olim N.Abdulahatov shaxsiy kutubxonasida saqlanmoqda.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Lola AZIMOVA,<\/strong><\/span><\/div>\n
    O\u02bbzbekiston xalqaro islom akademiyasi<\/strong><\/span><\/div>\n
    tayanch doktoranti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    O\u02bbzbek mumtoz adabiyotida XIX asr qissanavislik an\u02bcanasining sermahsul davri hisoblanadi. Ayniqsa, bu davr ijodkorlari islom tarixi bo\u02bbyicha o\u02bbziga xos badiiy ijod namunalarini yuzaga keltirgan. Ular islom tarixi voqealarini, din targ\u02bbibotchilari bo\u02bblgan tarixiy shaxslarning faoliyati va sa\u02bcy-harakatlarini, jangovar sifatlarini xalqona uslubda sodda va ravon tarzda badiiy talqin etdi. Natijada xalqning orzu-istaklarini o\u02bbzida mujassamlashtirgan didaktik asarlar maydonga …<\/p>\n","protected":false},"author":1,"featured_media":22691,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nXOLIS TOSHKANDIY VA ABDUQAYUM VAHMIY IJODIDA ISLOM TARIXI VOQ\u0415ALARINING BADIIY TALQINI (XIX ASR) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"XOLIS TOSHKANDIY VA ABDUQAYUM VAHMIY IJODIDA ISLOM TARIXI VOQ\u0415ALARINING BADIIY TALQINI (XIX ASR)\" \/>\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=22693&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"XOLIS TOSHKANDIY VA ABDUQAYUM VAHMIY IJODIDA ISLOM TARIXI VOQ\u0415ALARINING BADIIY TALQINI (XIX ASR) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"XOLIS TOSHKANDIY VA ABDUQAYUM VAHMIY IJODIDA ISLOM TARIXI VOQ\u0415ALARINING BADIIY TALQINI (XIX ASR)\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=22693&lang=oz\" \/>\n<meta property=\"og:site_name\" content=\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/bukharicenter\/\" \/>\n<meta property=\"article:published_time\" content=\"2022-06-28T04:20:07+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/06\/bukhari_buxoriy2022_107.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"330\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Markaz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:site\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Markaz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"10 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=22693&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=22693&lang=oz\",\"name\":\"XOLIS TOSHKANDIY VA ABDUQAYUM VAHMIY IJODIDA ISLOM TARIXI VOQ\u0415ALARINING BADIIY TALQINI (XIX ASR) - 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