{"id":24507,"date":"2022-10-07T08:32:56","date_gmt":"2022-10-07T03:32:56","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=24507"},"modified":"2022-10-06T10:33:09","modified_gmt":"2022-10-06T05:33:09","slug":"sharq-va-g%ca%bbarb-sivilizatsiyalarini-tutashtirgan-mutafakkirlar","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=24507&lang=oz","title":{"rendered":"SHARQ VA G\u02bbARB SIVILIZATSIYALARINI TUTASHTIRGAN MUTAFAKKIRLAR"},"content":{"rendered":"

Sharq va G\u02bbarb insoniyatning tarixiy taraqqiyotini, sivilizatsiya markazlarini o\u02bbzida ifoda etgan. Bu zaminda odamlar o\u02bbzining aql-zakovati, fidoiy mehnati bilan tarix zarvaraqlariga oltin harflar bilan yozilgan sivilizatsiyalarni yaratgan. Bu yerdan ilm-fan, texnika va texnologiyalar sohasida katta kashfiyotlar qilgan mutafakkirlar yetishib chiqqan. Ularning qo\u02bblga kiritgan yutuqlari bugun butun insoniyatning mulkiga aylangan va ularga xizmat qilib kelmoqda. Bu yutuqlar jamiyatning rivojlanishini yangi yuksak darajaga ko\u02bbtarilishida o\u02bbtkazgan ta\u02bcsiri bilan ilm-fanda sivilizatsiyalar sifatida e\u02bctirof etilmoqda.<\/span><\/p>\n

\u201cSivilizatsiya\u201d tushunchasiga tadqiqotchilar turli xil ta\u02bcrif beradi. Xususan, shotland tarixchisi va faylasufi A.Fergyusson (1773-1816) \u201csivilizatsiya\u201d tushunchasini jahon tarixiy jarayonining ma\u02bclum bir bosqichini ifodalash uchun ishlatadi. Fransuz ma\u02bcrifatparvarlari aql-idrok va adolatga asoslangan jamiyat ma\u02bcnosida qo\u02bbllagan. Nemis faylasufi O.Shpengler (1880-1936) esa, aksincha, uni madaniyatning antipodi ma\u02bcnosida, ya\u02bcni madaniyatning halok bo\u02bblish jarayoni bosqichini xarakterlash uchun, ingliz sotsiologi va tarixchisi A.Toynbi (1889-1975) esa o\u02bbziga xos va nisbatan yopiq jamiyatlarni ifodalash uchun ishlatgan.<\/span><\/p>\n

O\u02bbzbek milliy ensiklopediyasida \u201csivilizatsiya (lot. civilis \u2013 fuqarolikka, davlatga taalluqli) tamaddun: 1) Keng ma\u02bcnoda \u2013 ongli mavjudotlar mavjudligining har qanday shakli; 2) madaniyat so\u02bbzining sinonimi. Bu termin ko\u02bbpincha moddiy madaniyat ma\u02bcnosida ham qo\u02bbllanadi; 3) madaniyatning zamon va makonda chegaralangan tarixiy tipi (Misr sivilizatsiyasi, Mesopotamiya sivilizatsiyasi va boshqalar); 4) yovvoyilik va vahshiylikdan keyingi ijtimoiy taraqqiyot bosqichi deyilgan.<\/span><\/p>\n

\u201cSivilizatsiya\u201d tushunchasi XVIII asrda \u201cmadaniyat\u201d tushunchasi bilan uzviy bog\u02bbliq ravishda paydo bo\u02bblgan\u201d [1:548]. Xullas, bu tushunchaga bugungi kungacha turlicha ta\u02bcrif berish davom etmoqda. Haqiqatan ham unga mukammal va oxirgi ilmiy ta\u02bcrif berish murakkab masala hisoblanadi. Chunki u keng qamrovli bo\u02bblib, insonning faoliyati natijasida vujudga keladigan va ayni paytda uning ishtirokida halokatga uchraydigan nodir taraqqiyot ko\u02bbrsatkichidir. Bugun unga ilm-fan, madaniyat, texnika, texnologiyaning zamon va makonda yuksak darajadagi taraqqiyotining ko\u02bbrsatkichi sifatida qarash mumkin. Sivilizatsiyalar uzluksiz va har doim kechadigan jarayon emas. Ular tarixiy taraqqiyotning ma\u02bclum bir bosqichida sodir bo\u02bbladigan inqirozlarning kuchayishi va ularni bartaraf etishning ehtiyoji o\u02bblaroq yuzaga keladi.<\/span><\/p>\n

Sivilizatsiyalar paydo bo\u02bbladi va ayni paytda obyektiv, subyektiv omillarning ta\u02bcsirida barbod bo\u02bbladi. Ular \u201cuzoq mavjud bo\u02bbla olmaydi\u201d [2:24]. Chunki ular taraqqiyotning ehtiyojiga javob bera olmaydi. Ammo har bir vujudga kelgan va barbod bo\u02bblgan sivilizatsiyalar izsiz yo\u02bbq bo\u02bblib ketmaydi, balki keyingisi uchun zamin yaratadi. Shu ma\u02bcnoda ham ularni o\u02bbrganish va imkoniyatlaridan foydalanish insoniyatning taraqqiyoti uchun muhim ahamiyatga ega.<\/span><\/p>\n

Insoniyatning taraqqiyoti davomida yuzaga kelgan sivilizatsiyalarni fanda ikkiga \u2013 Sharq va G\u02bbarbga ajratgan holda o\u02bbrganish an\u02bcanaga aylangan. Ularni bunday ajratish nafaqat hududlarda sodir bo\u02bblgani, shu bilan birga: a) Turli davrda shakllangani; b) mintaqaviy va o\u02bbziga xos milliy xususiyatlarni o\u02bbzida mujassamlashtirgani ham nazarda tutilgan. Ammo bunday qarashlar ularning bir-biri bilan butunlay \u201cbegonalashgan\u201d yoki qarama-qarshi ekanini bildirmaydi. Chunki: Birinchidan<\/u>, sivilizatsiya qaysi hududda yoki mamlakatda yaratilishidan qat\u02bciy nazar butun insoniyatga, ularning taraqqiyotiga xizmat qiladi;\u00a0ikkinchidan<\/u>, sivilizatsiya \u2013 ilm-fan, texnika, texnologiya, madaniyat va ma\u02bcrifat sohasidagi katta kashfiyotlar;\u00a0uchinchidan<\/u>, sivilizatsiyalar qaysi davrda, qaysi hududda yoki mamlakatda yaratilganidan qat\u02bciy nazar bir-biri bilan bog\u02bbliq va bir-biridan bahra oladi.<\/span><\/p>\n

Albatta, sivilizatsiyalar davlatchilik bilan ham bog\u02bbliq. Chunki, ularning shakllanishi uchun zarur moddiy va ma\u02bcnaviy sharoitlar davlat va unda olib boriladigan siyosatga bog\u02bbliq bo\u02bbladi.<\/span><\/p>\n

Xususan, qadimgi Sharq va Hindistonda, Xitoy va Markaziy Osiyoda yuzaga kelgan sivilizatsiyalar mustahkam davlatchilik va ularda ilm-fan, madaniyat, ma\u02bcrifat va ma\u02bcnaviyatning yuksalishiga sharoitning mavjudligi tufayli rivojlangan. Bu davlatlarning hududida miloddan avvalgi IX-VI asrlarda dunyo va jamiyat haqidagi qarashlar turli bilimlarning ta\u02bcsirida rivojlangan va sivilizatsiyalar yuzaga kelgan.<\/span><\/p>\n

Qadimgi sivilizatsiyalar insoniyat falsafiy tafakkurining mahsuli bo\u02bblib, ular hali ilmga asoslanmagan bo\u02bblsa-da, bu davrning rivojlanish darajasida mifologiya va ilk diniy qarashlar (fetishistik tafakkur) ularning shakllanishiga zamin tayyorlagan. Bu davrdagi qarashlar, ta\u02bclimotlar, tabiiy-ilmiy bilimlar astronomiya, matematika kabi fanlarga tayangan. Bu fanlarning rivojlanishi esa davr ehtiyojining ifodasi bo\u02bblgan. Olamda kechayotgan turli o\u02bbzgarishlar va ularning kelib chiqishini aniqlash va insonning tabiat bilan bo\u02bbladigan munosabati, undan o\u02bbz hayoti uchun zarur imkoniyatni izlab topishi va ulardan foydalanishga bo\u02bblgan ehtiyojining ortib borishi ana shu tabiiy-ilmiy bilimlarning vujudga kelishiga va rivojlanishiga sabab bo\u02bblgan.<\/span><\/p>\n

Miloddan oldingi VII-VI asrlarda Markaziy Osiyoda, xususan, qadimgi Xorazm zaminida paydo bo\u02bblgan \u201cAvesto\u201ddagi tabiat, jamiyat va inson haqidagi g\u02bboyalar nafaqat O\u02bbrta Osiyoga, balki G\u02bbarbga ham o\u02bbz ta\u02bcsirini o\u02bbtkazgan. Undagi g\u02bboyalar afsona va mifologiyaga asoslangan bo\u02bblsa ham, jamiyat va inson haqidagi qarashlarning rivojlanishida o\u02bbziga xos yangi bosqich sifatida namoyon bo\u02bblgan. Bu muqaddas kitobda keltirilgan to\u02bbrt unsur \u2013 tuproq, olov, suv va havo to\u02bbg\u02bbrisidagi g\u02bboya insoniyat falsafiy tafakkurining katta yutug\u02bbi bo\u02bblgan. \u201cAvesto\u201dda yozilishicha ularga ziyon keltirish katta gunoh hisoblangan va bunday insonlar qattiq jazolangan. Chunki, ular butun borliqning asosi deb qaralgan. Tarixiy ma\u02bclumotlarda dunyodagi birinchi faylasuf deb e\u02bctirof etilgan yunonistonlik Fales (624-547)ning butun borliqning manbai \u2013 yer, suv, olov va havodan iborat to\u02bbrtta unsur degan g\u02bboyasining shakllanishida \u201cAvesto\u201dning ta\u02bcsiri bo\u02bblgani keltiriladi.<\/span><\/p>\n

Falsafiy tafakkurning mahsuli, dealektikaning \u201cqaymog\u02bbi\u201d bo\u02bblgan, qarama-qarshiliklar birligi va kurashi qonunining ildizi ham \u201cAvesto\u201dga borib taqaladi. Chunki, unda ham olam nur va zulmat, hayot va o\u02bblim, yaxshilik va yomonlik, erkinlik va tobelik singari hodisalarning azaliy va abadiy kurashidan iboratligi haqidagi g\u02bboya ilgari surilgan. Bu kurash yomonlik xudosi Ahriman bilan yaxshilik xudosi Ahura Mazda \u201cobraz\u201dlari orqali ochib berilgan. Qarama-qarshiliklarda yaxshilik yomonlik ustidan g\u02bbalaba qilgan, buning natijasida insonlar tinch, farovon hayot kechirgan va yangi hayotni qurish yo\u02bblida birlashib harakat qilgan.<\/span><\/p>\n

Zardushtiylik dinining muqaddas kitobi \u201cAvesto\u201dda ilgari surilgan bu g\u02bboyalardan ko\u02bbrinib turibdiki, ular falsafaning inson va ijtimoiy hayot bilan bog\u02bbliq masalalarini o\u02bbzida ifoda etgan.<\/span><\/p>\n

\u201cAvesto\u201dning G\u02bbarb falsafiy tafakkurining taraqqiyotiga ta\u02bcsiri haqida fikr yuritganimizda, Aleksandr Makendonskiyning miloddan avvalgi 324 yilda O\u02bbrta Osiyoni bosib olib, uni talon taroj qilib, \u201cAvesto\u201dning ikki qismini yoqib yuborgani va bir qismini ustozi Arastu (Aristotel)ga taqdim etgani va bu mutafakkir uni qunt bilan o\u02bbrgangani haqidagi tarixiy ma\u02bclumotlarni keltirish mumkin.<\/span><\/p>\n

\u201cAvesto\u201dning G\u02bbarb falsafiy tafakkuriga ta\u02bcsirini avestoshunos olimlar shartli ravishda uchta tarixiy davrga bo\u02bbladi:<\/span><\/p>\n

1) Qadimgi avestoshunoslik.<\/span><\/div>\n
2) O\u02bbrta asrlardagi Sharq avestoshunosligi.<\/span><\/div>\n
3) Yangi davr.<\/span><\/div>\n

Qadimgi avestoshunoslik davri deganda \u201cAvesto\u201d bitiklarini qadimgi yunonlar, rimliklar, yahudiylar, suriyaliklar va boshqalar tadqiq etgan va o\u02bbz davrining tafakkuri darajasida \u201cAvesto\u201ddagi qimmatli bilimlar, fikrlar, tajribalarni o\u02bbzlashtirib olinishi tushuniladi [3.11b.].<\/span><\/p>\n

Avestoshunoslar bu noyob asarning ilmiy va amaliy ahamiyati haqida ko\u02bbplab tadqiqotlar olib borgan. Jumladan, \u201cO\u02bbrta asrlardagi Sharq avestoshunosligi arablarning hukmronligiga qarshi o\u02bbz milliy qadriyatlarini himoya qilishi, ularni chuqurroq o\u02bbrganishi, zardushtiylikka intilishning kuchayishi bilan bog\u02bbliq harakat. Bu harakatning markaziy joylari Buxoro, Xorazm, Xuroson bo\u02bblib, Islom qobig\u02bbiga o\u02bbralgan tasavvufning shakllanishiga asos bo\u02bblib xizmat qilgani ta\u02bckidlanadi\u201d [4.11b.]. Ya\u02bcni, aytish mumkinki, bu davrda millat hali shakllanmagan bir sharoitda \u201cAvesto\u201d Zardushtiylikka e\u02bctiqod qilgan mahalliy aholini o\u02bbz ona yurtini bosqinchilardan himoya qilishida yagona kuch qilib birlashtirgan.<\/span><\/p>\n

\u201cAvesto\u201dning nafaqat aholini birlashtirishdagi, balki ularning hayot kechirishi uchun zarur shart-sharoit va imkoniyatlarini shakllantirishdagi o\u02bbrni ham beqiyos. Yana ikkita o\u02bbta muhim jihatni alohida ta\u02bckidlash lozim.<\/span><\/p>\n

Ulardan\u00a0birinchisi<\/u>, u o\u02bbz davrining imkoniyati va rivojlanish darajasiga xos qarashlar, tafakkur va g\u02bboyalar tizimi, odamlarning kundalik hayoti, turmush tarzining ifodasi sifatida namoyon bo\u02bblgan. \u201cAvesto\u201dning 12 mingta oshlangan qora mol terisiga tilla suvida yozilgan 32 kitobdan iborat nusxasi bo\u02bblgan. U dastlab Xorazm, So\u02bbg\u02bbd va Baqtriya yozuviga yaqin bo\u02bblgan yunon va parfiya yozuvlarining isloh qilingan imlosida yozilgan. Bu \u201cAvesto\u201dning yozuvi sifatida madaniyatimiz tarixiga kirgan [4.14 b.]. Bu davrda madaniyat, ma\u02bcrifat taraqqiyotning o\u02bbziga xos yangi bosqichiga ko\u02bbtarilgan. Chunki, \u201cAvesto\u201d tufayli yangi yozuvning paydo bo\u02bblib u orqali insonlarning o\u02bbzaro munosabat o\u02bbrnatishi, ularning ijtimoiy, moddiy va ma\u02bcnaviy ehtiyojlarining ta\u02bcminlanishi taraqqiyotda yangi bosqich boshlanganidan dalolat beradi. Odamlar kundalik hayotida ham \u201cAvesto\u201d yozuvidan foydalangan. U bu jihatdan Sharq xalqlarining, xususan, Markaziy Osiyo xalqlarining madaniyati va ma\u02bcnaviyati taraqqiyotida yangi bosqichni boshlab bergan muhim manbadir. \u201cAvesto\u201d insonni barcha qadriyatlarning eng ulug\u02bbi ekanini, ezgulik, yaxshilik, mehr-muhabbat, bunyodkorlik, jismoniy, ruhiy va axloqiy poklikni, adolat, go\u02bbzallik va mehnatni ulug\u02bblashni, tabiat va hayvonot olamiga nisbatan mehrli bo\u02bblishni tarannum etishi jihatidan nafaqat Markaziy Osiyoda, balki butun Sharq zaminida yangi bosqichni o\u02bbzida ifoda etgan nodir va muqaddas asardir. \u201cAvesto\u201dning yozilishigacha bo\u02bblgan qarashlar tarqoq holatda bo\u02bblgan va undagi darajada mukammallikka ega bo\u02bblmagan.<\/span><\/p>\n

\u201cAvesto\u201ddagi\u00a0ikkinchi<\/u>\u00a0jihat shundaki, unda inson muammosining mukammal qo\u02bbyilgani, taraqqiyotning qarama-qarshiliklardan iborat ekanini ifodalashi (ya\u02bcni, ezgulik Ahuramazda, yovuzlik Ahri Man xudolari orqali ifodalanishi, hayotning yer, olov, suv va havodan iborat to\u02bbrtta asosi haqidagi g\u02bboyalarning ilgari surilgani) bilan qadimgi dunyo falsafasini yangi bosqichga ko\u02bbtargan noyob fundamental asardir. Unda bevosita falsafaning fundamental g\u02bboyasi, ya\u02bcni jamiyat, uning ijtimoiy tuzilmasi, ijtimoiy hayot, oila, er, xotin, farzandlar o\u02bbrtasidagi munosabat haqidagi qarashlar ilgari surilgan. \u201cAvesto\u201dda turli urf-odatlar va ularning xalq, jamiyat hayotidagi o\u02bbrni, yovuzlikning jamiyat va insonni inqirozga yetaklovchi kuch ekani asoslab berilgan. Chunki, insonning ongli faoliyati boshlanibdiki, yovuzlik u bilan birga yashab, taraqqiyotga to\u02bbg\u02bbanoq bo\u02bblib kelmoqda, undan xalos bo\u02bblish imkoniyati shakllanmay qolmoqda.<\/span><\/p>\n

\u201cAvesto\u201ddagi ezgulikka kuch bag\u02bbishlovchi, insoniyatning tinch va farovon yashashi uchun zarur bo\u02bbladigan g\u02bboyalarni fundamental tarzda o\u02bbrganishga ehtiyoj oshib bormoqda. Undagi \u201cEy, Ahura Mazda! Ey go\u02bbzal Apdabihshit! Buni o\u02bbzimizga munosib ko\u02bbrdik: Ikki olamda ham eng go\u02bbzal bo\u02bblgan fikr, kalom va olamni tanlaymiz\u201d [5.158b.], g\u02bboyasi o\u02bbz davri, shuningdek, bugungi kun uchun ham o\u02bbzining mazmun-mohiyati va insonlarni ezgulikka undayotgani bilan qadriyatga aylanib ulgurgan.<\/span><\/p>\n

Antik davrning buyuk namoyondalari Platon, Yevklid, Fales, Anaksimandr, Anaksimen, Geraklit, Aristotel, Epikur kabi allomalar Zardushtning a\u02bclimotini o\u02bbrgangan va undan foydalangan. Buni belgiyalik avestoshunos olim\u00a0Jak Dyushen Giyemen<\/u>\u00a0bunday yozgan: \u201cG\u02bbarb Osiyoning barcha farzandlaridan birinchi bo\u02bblib Zardushtni o\u02bbziga donishmand sifatida e\u02bctirof etdi. Uning\u00a0ta\u02bclimoti<\/u>\u00a0Iso alayhissalomdan to\u02bbrt asr oldin ham qadimgi Makdoniyani boyitgan edi. Zardushtni hatto Aflotun ham bilgan. Budda va Konfutsiyning ovozi Ovropaga yetib\u00a0kelgunicha<\/u>\u00a0ko\u02bbp vaqt talab qilindi. Shuning uchun ham qadimgi yunonlar Zaroastr deb atagan Zardusht qadimgi Sharq donishmandligining yagona timsoli sifatida asrlar mobaynida G\u02bbarbda saqlanib qolgan\u201d [4.11 b.].<\/span><\/p>\n

\u201cAvesto\u201dning insoniyatning falsafiy tafakkuri taraqqiyotidagi o\u02bbrnini alohida ta\u02bckidlash lozim. Zero, unda falsafaning eng muhim qonuniyatlari, xususan, qarama-qarshiliklar birligi va o\u02bbzaro kurash (ezgulik xudosi Ahura Mazda, yovuzlik xudosi Ahriman o\u02bbrtasidagi kurash) ifoda etilgan. \u201cAvesto\u201dda hayotning manbai yer, olov, suv va havo ekani g\u02bboyasining ilgari surilgani Yunoniston va Rim mutafakkirlari falsafiy tafakkurining shakllanishi va rivojlanishiga o\u02bbzining ijobiy ta\u02bcsirini o\u02bbtkazganini ularning o\u02bbzi e\u02bctirof etgan. [6.33 b.].<\/span><\/p>\n

Zardusht va u ilgari surgan g\u02bboyalarning butun insoniyat tafakkurining taraqqiyotidagi o\u02bbrni haqida fransuz sharqshunos filosofi Lourens Milz bunday yozgan: \u201cZardusht bizga har bir xijosi andishalar bilan to\u02bblib-toshgan so\u02bbzlarni yozib qoldirdi. Bu so\u02bbzlar qisqa, lo\u02bbnda aytilgani jihatdan tengi yo\u02bbqdir. Uch ming yil burun izhor etilgan bu dasturlar bugun ham bizga najot baxsh etadi. Agar bu dasturlarni ko\u02bbrib o\u02bbzimizni ko\u02bbrmaslikka olsak, yo ularni yashirsak, bu bizning oqibatsiz va ko\u02bbrnamak ekanimizning belgisi bo\u02bblar edi. Agar kishilik tafakkuri bir doston bo\u02bblsa va uning qadr-qimmati borasida so\u02bbz yuritilsa, u holda Avestoni bu dasturning eng yuqori pog\u02bbonasi deb bilmog\u02bbimiz lozim. U ma\u02bcnaviyatning eng qadimiy targ\u02bbibotchisidir\u201d [7.33b.].<\/span><\/p>\n

Bunday e\u02bctiroflarni G\u02bbarbning barcha avestoshunos olimlari bildirgani haqida ma\u02bclumotlar saqlanib qolgan. Ularni alohida fundamental tarzda o\u02bbrganish zarur bo\u02bbladi. Bu yerda biz \u201cAvesto\u201d va uning ijodkori Zardusht haqida fikr yuritganimizda asosan ikkita muhim masalani nazarda tutganmiz. Uning\u00a0birinchisi<\/u>, \u201cAvesto\u201dning Sharq xalqlari, xususan, O\u02bbrta Osiyo xalqlari tafakkuri taraqqiyotining asoslaridan biri sifatida paydo bo\u02bblgani va bu davrda yuzaga kelgan renessansning debochasi bo\u02bblgani;\u00a0ikkinchisi<\/u>, uning Sharq va G\u02bbarbni bog\u02bblagan ma\u02bcnaviy-g\u02bboyaviy manba bo\u02bblgani.<\/span><\/p>\n

Albatta, unda ilgari surilgan g\u02bboyalarni fundamental tarzda o\u02bbrganish va ularni ajdodlarimizdan qolgan katta ma\u02bcnaviy boylik sifatida xalqimiz, ayniqsa yoshlarimiz orasida ommalashtirish olimlarimizning va aholining ziyoli qatlami oldida turgan muhim vazifadir.<\/span><\/p>\n

IX-XII asrlarda O\u02bbrta Osiyoda yashab faoliyat ko\u02bbrsatgan mutafakkirlarning qo\u02bblga kiritgan kashfiyotlari ham Sharq va G\u02bbarb sivilizatsiyasini o\u02bbzaro tutashtirgan. Xususan, Xorazmda tug\u02bbilgan Muhammad al-Xorazmiy (783-850)ning matematika va astronomiya sohasidagi kashfiyotlari, nafaqat sharq va g\u02bbarbni, balki butun dunyo xalqlarini o\u02bbzaro bog\u02bblagan. \u201cXorazmiy yashagan va ijod qilgan davr Markaziy va G\u02bbarbiy Yevropadagi \u201cuyg\u02bbonish\u201d davrigacha bo\u02bblgan \u201cqorong\u02bbu tun\u201dga to\u02bbg\u02bbri keladi. Uyg\u02bbonish davriga o\u02bbtish arafasida Yevropadagi birinchi matematiklar Adelard Bot, Rebert Iester, Leonardo de Rize fan olamida ko\u02bbrina boshladi. Ularning zimmasiga shu davrgacha qo\u02bblga kiritilgan matematik asarlarni o\u02bbrganish, ularni egallash va rivojlantirish vazifasi tushdi. XII asr Yevropa matematikasi uchun Xorazmiyning asarlari xazina bo\u02bblib xizmat qildi, mustahkam zamin va ozuqa berdi [8.36 b.]. Bugungi kunda matematika, astronomiya, kibernetikadan tortib, dunyo aholisining 4 milliarddan ortig\u02bbining qo\u02bblidagi mobil telefonigacha bo\u02bblgan barchasi buyuk vatandoshimiz al-Xorazmiyning matematika sohasidagi kashfiyoti bilan bog\u02bbliqdir. \u201cXorazmiyning \u201cKitob muxtasar min hisob aljabr valmuqobala\u201d (\u201cAljabr valmuqobala hisobi haqida qisqacha kitob\u201d) asari ham \u201cArifmetika\u201dsi singari juda mashhur bo\u02bblib, u ham XII asrda lotin tiliga bir necha marta tarjima qilingan. Bu tarjimalarning dastlabkisini 1145 yili chesterlik Robert, keyingisini esa Gerardo va siviliyalik Ioann amalga oshirgan\u201d [9.12 b.]. Xorazmiyning \u201cZij al-Xorazmiy\u201d asari Yevropada XII asrning o\u02bbzida ommalashib ketgan. Uning barcha asarlarining dunyoga tarqalgani umuman insoniyatga xizmat qilgani va bugun ham qilayotgani quvonarli holat. Bu bugungi kunda xalqimizda, ayniqsa, yoshlarimizda milliy g\u02bburur va iftixor tuyg\u02bbusini uyg\u02bbotadi. Ammo, Xorazmiyning asarlari Buyuk Britaniya, Fransiya, Ispaniya va boshqa mamlakatlarning kutubxonalarida saqlanayotgani va davlatimiz aynan ularning o\u02bbzini emas nusxalarini sotib olishga majbur bo\u02bblayotgani achinarli holdir.<\/span><\/p>\n

Sharq va G\u02bbarbni ilm, madaniyat, ma\u02bcrifat va ma\u02bcnaviyat sohasidagi kashfiyotlari bilan tutashtirgan allomalardan yana biri Abu Rayhon Beruniy (973-1048)dir. U qadimiy Xorazmning poytaxti Qiyot shahrida tug\u02bbilib, 150dan ba\u02bczi manbalarda 160dan ortiq asarlar yaratgan. Uning butun insoniyatga qilgan xizmatlarini ikki guruhga ajratib o\u02bbrganish to\u02bbg\u02bbri bo\u02bbladi. Chunonchi, uning \u201cHindiston\u201d, \u201cMinerologiya\u201d, \u201cGeodeziya\u201d, \u201cQadimgi xalqlardan qolgan yodgorliklar\u201d, \u201cFoydali savollar va to\u02bbg\u02bbri javoblar\u201d va boshqa asarlarida qilgan kashfiyotlarini birinchi guruhga kiritib, ularning dunyo fani, madaniyati, ma\u02bcrifati va ma\u02bcnaviyatining taraqqiyotidagi o\u02bbrnini alohida o\u02bbrganish mumkin. Bu asarlarida u astronomiya, matematika, geologiya, tarix, falsafadagi ko\u02bbplab masalalarning yechimlarini kashf qilgan desak xato bo\u02bblmaydi. U o\u02bbz asarlarida islomgacha bo\u02bblgan davrda Sharq xalqlarining urf-odatlari, rasm-rusumlari, bayramlari, vaqtni hisoblashi va taqvim xronologiya to\u02bbg\u02bbrisida fundamental ma\u02bclumotlarni bergan. Beruniyning \u201cAvesto\u201dni Iskandar uni yoqib yuborgani va bundan ko\u02bbzlangan maqsad haqidagi fikrlari xalqimiz va dunyo madaniyati va tarixi uchun muhim manba hisoblanadi.<\/span><\/p>\n

Beruniyning Sharq va G\u02bbarbni tutashtirishdagi ikkinchi xizmati uning Xorazm Ma\u02bcmun akademiyasini tashkil qilishi va u yerda sharq dunyosining mashhur olimlarini to\u02bbplab ilm-fan, madaniyat va ma\u02bcrifatni rivojlantirishda karvonboshilik qilganidir. Uning bu xizmatlari natijasida Markaziy Osiyoda Ikkinchi uyg\u02bbonish davri yuzaga keldi. Bu dargohda qo\u02bblga kiritilgan kashfiyotlar nafaqat Sharq, balki G\u02bbarb taraqqiyotini ham yangi bosqichga ko\u02bbtarilishiga sabab bo\u02bbldi. Uning jahon xalqlariga qilgan xizmatlari haqida Fransiyaning sobiq prezidenti, marhum Fransua Mitteran quyidagi fikrlarni aytgan edi: \u201cG\u02bbarbda \u201cAl-Baron\u201d deb nom olgan Sharqning buyuk mutafakkir olimi Abu Rayhon Beruniyning insoniyat oldidagi xizmati shu qadar buyukki, uning yoniga boshqa bironta millatning vakilini qo\u02bbyib bo\u02bblmaydi. U fanning barcha sohasida birinchi edi. Jahon ilm-fanining tarixini Abu Rayhon Beruniyning ilmiy ishlarisiz tasavvur qilib bo\u02bblmaydi\u201d [10.33 b].<\/span><\/p>\n

Haqiqatdan ham Beruniyning fanning barcha sohasida qilgan kashfiyotlari nihoyatda keng qamrovli bo\u02bblib, ularning barchasi o\u02bbz davridan to hozirga qadar fanlar taraqqiyotiga, xalqlarning farovonlikka erishishiga xizmat qilib kelmoqda. Uning bu xizmatlari nafaqat o\u02bbz davri, balki bugungi kunda ham Sharq, xususan, Markaziy Osiyo xalqlarining o\u02bbzaro hamkorlikda rivojlanishiga, intellektual va ma\u02bcnan boyishiga xizmat qilib kelmoqda. Dunyo olimlari Abu Rayhon Beruniyning dunyo fani, madaniyati va ma\u02bcrifatining rivojlanishiga qo\u02bbshgan buyuk xizmatlarini e\u02bctirof etib, XI asrni \u201cBeruniy asri\u201d deb nomladi. Beruniy Sharq, xususan, Markaziy Osiyoni G\u02bbarb bilan tutashtirishda qilgan ulkan xizmatlari evaziga dunyo ilm-fani, madaniyati, ma\u02bcrifat va ma\u02bcnaviyati tarixida munosib o\u02bbrin egallagan.<\/span><\/p>\n

Sharq va G\u02bbarbni o\u02bbzining kashfiyotlari bilan o\u02bbzaro tutashtirgan allomalarimizdan yana biri buyuk bobomiz Abu Ali Ibn Sinodir. U Buxoroda (980-1037 yy.) tug\u02bbilib, o\u02bbzining birgina \u201cTib qonunlari\u201d asari orqali nafaqat Sharqni, balki ilm-fan va ma\u02bcrifat markazlaridan biri bo\u02bblgan Markaziy Osiyoni G\u02bbarb, qolaversa butun yer yuzi bilan tutashtirgan alloma desak mubolag\u02bba bo\u02bblmaydi. Tibbiyot nazariyasi va amaliyoti uchun muhim manba bo\u02bblgan bu asar yozilganiga ming yildan ortiq vaqt o\u02bbtganiga qaramasdan butun insoniyatga xizmat qilib kelmoqda. Asardagi turli kasalliklarning kelib chiqish sabablari, ularning oldini olish va davolashga doir aniq ko\u02bbrsatmalardan bugun ham dunyo tibbiyotida foydalanib kelinmoqda.<\/span><\/p>\n

Ibn Sino Beruniy bilan hamkorlikda Ma\u02bcmun akademiyasida samarali mehnat qilgan va uning rivojlanishiga salmoqli hissa qo\u02bbshgan. Ibn Sinoning Sharqni G\u02bbarb bilan tutashtirishdagi o\u02bbrnini G\u02bbarb olimlari ham e\u02bctirof etgan. Jumladan, 1501-1576 yillarda yashagan italiyalik faylasuf, matematik va shifokor Djirolamo shunday yozgan: \u201cMening hamma g\u02bboyalarim o\u02bbzimga emas, balki Ibn Sinoga taalluqlidir, chunki uning nazariyalari filosofik qarashlarning orasida haqiqatga yaqin yagona g\u02bboyalardir\u201d [10.34 b.]. Ibn Sinoni G\u02bbarb olimlari, davlat va jamoat arboblari ham e\u02bctirof etgani va G\u02bbarb uning g\u02bboyalaridan foydalanib ko\u02bbp sohalarni rivojlantirgani haqida ma\u02bclumotlar saqlanib qolgan. U dunyoda birinchi bo\u02bblib, odamlar dardini yengillashtirish yo\u02bblida hozirgi farmakologiya va tibbiyotga asos solgan mutafakkir. Uning bu sohada amalga oshirgan kashfiyoti XI asrdan buyon dunyo xalqlarining salomatligiga xizmat qilib kelmoqda.<\/span><\/p>\n

Sharqni G\u02bbarb bilan tutashtirgan allomalarimizdan yana biri \u2013 Abu Nasr Forobiy (873-950 yy.)dir. U \u201cYunon falsafasini chuqur bilgani, unga sharhlar bitgani va jahonga targ\u02bbib qilgani va zamonasining ilmini puxta o\u02bbzlashtirib, fanlarning rivojiga ulkan hissa qo\u02bbshgani uchun \u201cAl-Muallim as-soniy\u201d (\u201cikkinchi muallim\u201d, Aristoteldan keyin), \u201cSharq Arastusi\u201d nomlariga sazovor bo\u02bbldi\u201d [11.288 b.]. Forobiy 160dan ortiq asar yozgan. U falsafa, musiqa, meditsina va boshqa fanlar bilan shug\u02bbullangan. Uning ilmlarni tasniflash, \u201cFozil shahar aholisining fikrlari\u201d va bir qator asarlari nafaqat Sharqda, balki Yevropada ham shuhrat qozongan. Forobiyning mantiq fanini rivojlantirishdagi xizmatlarini jahon faylasuflari e\u02bctirof etgan.<\/span><\/p>\n

Forobiyning ilmiy merosini o\u02bbrganish 20 asrning birinchi yarmida boshlangan. Yevropa olimlari Karra De Vo Xorten, M.Alonsa, D.M.Donlan, A.Shtekl, T.U.Buur, B.M.Shtrenshteyder, G.Ley, R.Xammondi, R.De Erlanjer, I.Goldsiyer, F.Deteritsi, G.Farmer, N.Rishar va boshqalar [9.202 b.] tomonidan o\u02bbrganilgan. Forobiyning ko\u02bbp sohalarda yangiliklar yaratgan alloma ekani o\u02bbz davrida va hozirgi kunda ham Sharq va G\u02bbarbda e\u02bctirof etilgan. Forobiy fan, madaniyat, ma\u02bcrifat va ma\u02bcnaviyat sohasida qo\u02bblga kiritgan yutuqlari bilan Sharqni, xususan Markaziy Osiyoni G\u02bbarb bilan tutashtirishga o\u02bbzining salmoqli hissasini qo\u02bbshgan. Buni uning ilmiy merosini G\u02bbarb va Sharq olimlari bugungi kungacha o\u02bbrganib kelayotgani haqidagi ma\u02bclumotlar ham tasdiqlab turibdi. Davomi bor\u2026<\/span><\/p>\n

Foydalanilgan adabiyotlar<\/strong><\/span><\/div>\n
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    S<\/strong>adulla\u00a0<\/strong>OTAMURATOV,<\/strong><\/span><\/div>\n
    falsafa fanlari doktori,\u00a0<\/strong>professor<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Sharq va G\u02bbarb insoniyatning tarixiy taraqqiyotini, sivilizatsiya markazlarini o\u02bbzida ifoda etgan. Bu zaminda odamlar o\u02bbzining aql-zakovati, fidoiy mehnati bilan tarix zarvaraqlariga oltin harflar bilan yozilgan sivilizatsiyalarni yaratgan. Bu yerdan ilm-fan, texnika va texnologiyalar sohasida katta kashfiyotlar qilgan mutafakkirlar yetishib chiqqan. Ularning qo\u02bblga kiritgan yutuqlari bugun butun insoniyatning mulkiga aylangan va ularga xizmat qilib kelmoqda. Bu …<\/p>\n","protected":false},"author":1,"featured_media":24505,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nSHARQ VA G\u02bbARB SIVILIZATSIYALARINI TUTASHTIRGAN MUTAFAKKIRLAR - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"SHARQ VA G\u02bbARB SIVILIZATSIYALARINI TUTASHTIRGAN MUTAFAKKIRLAR\" \/>\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=24507&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SHARQ VA G\u02bbARB SIVILIZATSIYALARINI TUTASHTIRGAN MUTAFAKKIRLAR - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"SHARQ VA G\u02bbARB SIVILIZATSIYALARINI TUTASHTIRGAN MUTAFAKKIRLAR\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=24507&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=\"2022-10-07T03:32:56+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2022-10-06T05:33:09+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/10\/bukhari_buxoriy2022_145.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=\"16 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=24507&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=24507&lang=oz\",\"name\":\"SHARQ VA G\u02bbARB SIVILIZATSIYALARINI TUTASHTIRGAN MUTAFAKKIRLAR - 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