{"id":24641,"date":"2022-10-12T10:08:31","date_gmt":"2022-10-12T05:08:31","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=24641"},"modified":"2022-10-12T10:08:31","modified_gmt":"2022-10-12T05:08:31","slug":"abu-rayhon-b%d0%b5runiyning-ma%ca%bcrifatli-jamiyat-haqidagi-qarashlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=24641&lang=oz","title":{"rendered":"ABU RAYHON B\u0415RUNIYNING MA\u02bcRIFATLI JAMIYAT HAQIDAGI QARASHLARI"},"content":{"rendered":"

O\u02bbrta asr Sharq mutafakkirlari jamiyat, uning vujudga kelishi, shakllanishi va vazifalari haqida ko\u02bbpgina asarlar yozib qoldirgan. Shu jumladan, Abu Rayhon Beruniyning (973-1048) ilmiy merosida ham jamiyatning vujudga kelishi va evolyutsiyasining tahlil etilganini ko\u02bbrishimiz mumkin.<\/span><\/p>\n

Beruniy jamiyat tuzilishining unsurlari orasidagi munosabat va aloqalarni ko\u02bbrsatib, ularni ijtimoiy hayotdagi rolini aniqlagan. Mutafakkir kishilik jamiyatining vujudga kelishi, shakllanishi va rivojlanishini chuqur o\u02bbrgangan va o\u02bbz davri uchun ham, bugungi davr uchun ham ahamiyatli bo\u02bblgan ijtimoiy-falsafiy fikrlarni bildirgan olimdir. Beruniyning fikricha, odamlar jamoaga ikki sababga ko\u02bbra, ya\u02bcni yashash uchun kurashda xavfni bartaraf etish va birgalikda ishlash uchun birlashgan.<\/span><\/p>\n

Beruniy o\u02bbz davrining farzandi sifatida davlat tuzumining qonun-qoidalarini yoqladi. Ammo shu bilan birga hukmdorga aql va adolat xos bo\u02bblishi kerak, degan fikrga keladi. Shuningdek, axloqiy me\u02bcyorlarga zid xatti-harakatlarni qoralaydi. U hukmdorlar bo\u02bblishi zarurligini ham, hokimiyatning merosiylik tamoyilini ham, xususiy mulkning, shu jumladan, yer mulkchiligining muqarrarligini ham tan olgan. Biroq Beruniyning fikricha, hukmdor zarur sifatlarga, ya\u02bcni adolatga va aqlga ega bo\u02bblishi zarur. Beruniy har qanday zo\u02bbravonlik, zolimlik, shafqatsizlik, milliy, irqiy va diniy tengsizlikning dushmani edi.<\/span><\/p>\n

Beruniyning jamiyat haqidagi qarashlari mahalliy va xorijiy adabiyotlarda maxsus o\u02bbrganilmagan. Olimning jamiyat haqidagi fikrlari o\u02bbzining originalligi bilan katta qiziqish uyg\u02bbotadi. Beruniyning ijtimoiy qarashlarining qiziqarli tomoni shundaki, u dastavval qomusiy olim sifatida ilmiy-tadqiqot metodini ishlab chiqishga intildi. Bu metodning asosiy xususiyati o\u02bbrganilayotgan hodisalarga tajribaviy, ratsional yondashish bo\u02bblib, uning eng muhim talabi \u2013 og\u02bbishmay haqiqatga intilishdan iborat.<\/span><\/p>\n

Abu Nasr Forobiy ijtimoiy masalalar bo\u02bbyicha yaxlit ta\u02bclimot yaratgan bo\u02bblsa, Beruniy o\u02bbzining asarlarida o\u02bbzi yashagan davrning o\u02bbziga xos xususiyatlarini, tarixiy voqealarni mantiqiy tahlil qilgan.<\/span><\/p>\n

Alloma \u201cOsor al-boqiya\u201d asarida jamiyatning vujudga kelishi sabablarini bashariyat tarixi bilan bog\u02bblaydi. \u201cQadimgi tarixlarning eng avvalgisi va eng mashhuri bashariyatning boshlanishidir. Kitob ahllari bo\u02bblmish yahudiylar, xristianlar, otashparastlar va bularning barcha sinfida bashariyatning boshlanishi va uning tarix boshi qilib olinishi xususida shunday ixtiloflar mavjudki, tarixlar haqida bu kabi xilma-xillik bo\u02bblishi mumkin emas\u201d [1:50], deb ko\u02bbpgina tarixiy voqealarning noto\u02bbg\u02bbri talqin etilganini isbotlashga harakat qilib, ularni qiyosiy tahlil etgan.<\/span><\/p>\n

Beruniy muqaddas kitoblardagi bashariyatning vujudga kelishi haqidagi xabarlarni chuqur tahlil qilgan holda, \u201cBiz avvalo, mana shu bashariyatning boshlanish tarixiga nazar solsak, bu haqda u millatlarning orasida ko\u02bbpgina ixtiloflarni uchratamiz. Ixtiloflar shularki, eroniylar va otashparastlar olamning umri burjlar va oylar soniga muvofiq o\u02bbn ikki ming yil deb da\u02bcvo qilgan. Ular shariatining asoschisi Zardusht esa olam paydo bo\u02bblishidan to o\u02bbzi yuzaga chiqqunicha chorak kunlar qo\u02bbshilib uch ming yil o\u02bbtdi\u201d [1:51], deydi. Ya\u02bcni Beruniy bu masalani ilmiy-falsafiy jihatdan o\u02bbrganib, payg\u02bbambarlar va muqaddas kitoblardagi ixtiloflarni ko\u02bbrsatishga harakat qiladi.<\/span><\/p>\n

Beruniy jamiyat haqidagi qarashlarida o\u02bbsha davrning ijtimoiy-siyosiy vaziyatidan kelib chiqib, davlatni boshqarishda vorisiylik masalasini oldingi o\u02bbringa qo\u02bbyganini quyidagi fikrlaridan bilib olish mumkin. \u201cTabiat jihatidan boshqarish va siyosat ishiga qiziquvchi, boshliq bo\u02bblishga fazilati va kuchi bilan haqli, fikrda sabotli, davlatni o\u02bbzidan keyingilarga qoldirib, ularning o\u02bbz ota-bobolariga qarshi bo\u02bblmasligini maqsad qilib olgan kishi bergan har bir buyruq, buyurilgan kishi oldida, turg\u02bbun tog\u02bblar singari mahkam bo\u02bblib, bu buyruq ko\u02bbp vaqtlar va uzun zamonlar o\u02bbtsa ham, keyingilar ham bo\u02bbysunadi [2:88]. Ya\u02bcni Beruniyning davlatni boshqarishda sobitqadamlik, adolatli bo\u02bblish, qonun ustuvorligi haqidagi g\u02bboyalari bugungi kunda ham o\u02bbz ahamiyatini yo\u02bbqotgan emas. Shu bilan birga \u201cagar podshoh buyruqni berishda milliy va diniy biron tomonga asoslansa, bir qorindan bir vaqtda ikki bola tug\u02bbilganidek, podshohlik va din ishi birlashib buyruq to\u02bbliq va tugal bo\u02bbladi, to\u02bbliqlikning narigi tomonida ko\u02bbzda tutiladigan g\u02bboya va maqsad yo\u02bbq\u201d [2:88]. Bundan ko\u02bbrinadiki, davlatni boshqarishda din va dunyoviy ishlar qonun asosida mutanosib bo\u02bblishi kerakligi aytilmoqda.<\/span><\/p>\n

Tadqiqotchilarning fikriga ko\u02bbra, Beruniyning ijtimoiy borliq haqidagi qarashlari hanuzgacha chuqur tadqiq etilmagan. Olimning ijtimoiy borliq haqidagi qarashlarining ahamiyatli tomoni shundaki, u qomusiy olim sifatida jamiyat hayotini o\u02bbrganish metodini ishlab chiqishga intilgan.<\/span><\/p>\n

Mutafakkir jamiyatni shunchaki kishilarning yig\u02bbindisi deb emas, balki o\u02bbzaro bir-biri bilan ijtimoiy-ma\u02bcnaviy, axloqiy aloqada bo\u02bblgan kishilarning birligini ifodalovchi tushuncha deb hisoblaydi. U insonning yolg\u02bbiz o\u02bbzi hal qiluvchi qudratga molik emas, unga kuch-qudratni faqat jamiyat bera oladi, degan ilg\u02bbor konstruktiv g\u02bboyani ilgari suradi.<\/span><\/p>\n

Mutafakkir: \u201cJamiyatning har bir ongli a\u02bczosi o\u02bbz kasb-kori va ixtisosidan qat\u02bciy nazar, jamiyat to\u02bbg\u02bbrisidagi bilimlarni chuqur egallash orqaligina tevarak-atrofda ro\u02bby berayotgan ijtimoiy hodisa va jarayonlarning kelib chiqish sabablari va oqibatlarini bilish, ularni boshqarish qobiliyatiga ega bo\u02bbladi\u201d, degan xulosaga keladi. Shuningdek, u: \u201cJamiyat to\u02bbg\u02bbrisidagi bilimlargina barcha xalqlarga xos ijtimoiy-siyosiy va axloqiy hodisalarning umumiy asosini aniqlashga, ya\u02bcni ijtimoiy-siyosiy hayot barqarorligining fundamental asoslarini belgilashga, jamiyatni yaxlit holda saqlab qolishga imkon beradi\u201d, deb ta\u02bckidlaydi. Beruniyning bu qarashlari Abu Nasr Forobiyning jamiyat to\u02bbg\u02bbrisidagi g\u02bboyalariga to\u02bbg\u02bbri keladi.<\/span><\/p>\n

Forobiy o\u02bbzining jamiyat haqidagi qarashlarida odamlarni turli belgilarga qarab guruhlarga bo\u02bbladi. U insonning millatiga, diniy mazhabiga, irqiga qarab emas, balki tabiiy xususiyatiga, qobiliyatiga, avvalo aqliy iqtidoriga va ilmni o\u02bbrganish, hayotiy tajriba to\u02bbplash jarayonida orttirgan bilim va ko\u02bbnikmasiga qarab baholaydi. U itoatkorlikka da\u02bcvat etuvchi ta\u02bclimotlarni keskin tanqid ostiga oladi [3:39].<\/span><\/p>\n

Beruniy esa, Forobiyning g\u02bboyalariga qo\u02bbshilib, \u201cZo\u02bbrlik va yollash yo\u02bbli bilan amalga oshiriladigan majburiy mehnat noma\u02bcqul va beqarordir\u201d [4:11], deb, har bir inson o\u02bbz mehnatiga yarasha haq olishi kerak degan fikrni ilgari suradi.<\/span><\/p>\n

Insonning ehtiyojlari turli-tuman va son-sanoqsizdir. Bu ehtiyojlarni qondirish zarurati ularni birlashishga, birga yashashga da\u02bcvat etadi. Bu esa, o\u02bbz navbatida, insonlar hayot kechiruvchi qishloq va shahar kabi ijtimoiy markazlarning paydo bo\u02bblishiga olib keldi.<\/span><\/p>\n

Beruniy jamiyatning yuzaga kelishida insonning sharafli motivlarini \u2013 o\u02bbzaro yordamning zarurligini, o\u02bbzaro foyda, birgalikda ehtiyojlarni qondirish zaruratini tushunib yetgan va odamlarning umumiy manfaatini ko\u02bbrgan. U jamiyat kishilarning hamkorlikda faoliyat yuritishlariga bo\u02bblgan zaruratdan kelib chiqqan deydi.<\/span><\/p>\n

Beruniy insonning jamiyatda tutgan o\u02bbrni naslning qadimiyligi, ajdodlarning xizmatlari bilan belgilanishiga qarshi chiqadi. \u201cInson bunday yuqori mansabga o\u02bbzining kelib chiqishi bilan taalluqli bo\u02bblmasa ham, uning urug\u02bbining qadimiyligiga qarab emas, balki ko\u02bbrsatgan xizmatlari evaziga ko\u02bbtariladi\u201d [4:11].<\/span><\/p>\n

Beruniy jamiyat haqidagi nazariy mulohazalarida doimo juda keng ma\u02bcnodagi ikki iboradan foydalanadi: Xossa<\/em>\u00a0(ko\u02bbpligi\u00a0havoss<\/em>) \u2013 saralanganlar, ayonlar, zodagonlar, aristokratlar, oliyjanoblar, yaxshilar, ma\u02bcrifatlilar;\u00a0omma<\/em>\u00a0(ko\u02bbpligi\u00a0avomm<\/em>) \u2013 qora xalqni nazarda tutadi. Lekin Beruniy bu iboralarni qo\u02bbllashda ularga moddiy va moliyaviy ma\u02bcno bermay, ko\u02bbproq kishilarning intellektual, aqliy, ma\u02bcnaviy jihatdan erishgan pog\u02bbonalariga urg\u02bbu beradi.<\/span><\/p>\n

Mutafakkir inson tabiatining va mijozining turlicha bo\u02bblishiga geografik omillarning ta\u02bcsirini ko\u02bbrsatib bunday deydi: \u201cOdamlarning tuzilishi \u2013 rang, surat, tabiat va axloqda turlicha bo\u02bblishi faqatgina nasablarining turlicha bo\u02bblishidan emas, balki tuproq, suv, havo va yerning, (odam) yashaydigan joylarning turlichaligidan hamdir. Tillarning turlicha\u00a0 bo\u02bblganiga sabab odamlarning guruhlarga ajralib ketishi, bir-biridan uzoq turishi, ularning har birida turli xohishlarni ifodalash uchun (zarur) bo\u02bblgan so\u02bbzlarga ehtiyoj tug\u02bbilishidir. Uzoq zamonlar o\u02bbtishi bilan haligi iboralar ko\u02bbpayib yodda saqlangan va takrorlanish natijasida tarkib topib, tartibga tushgan\u201d [1.16].<\/span><\/p>\n

Beruniy jamiyatda uzluksiz ravishda bo\u02bblib turadigan ijtimoiy-siyosiy jarayonlar haqida muhim ijtimoiy-falsafiy g\u02bboyalarni ilgari suradi va isbotlab beradi. U jamiyatda bo\u02bblib turadigan o\u02bbzgarishlar, ya\u02bcni tuzilish va buzilishlarning paydo bo\u02bblishi va yo\u02bbqolishining o\u02bbziga xos sabablari borligi haqida falsafiy mulohazalarni o\u02bbrtaga tashlaydi.<\/span><\/p>\n

Abu Nasr Forobiy ham davlat boshqaruvi, fuqarolik jamiyati haqida qimmatli ma\u02bclumotlarni keltirib o\u02bbtgan. Forobiy \u201cBaxt-saodatga erishuv yo\u02bbllari haqida risola\u201d, \u201cBaxt saodatga erishuv haqida risola\u201d nomli asarlarida \u201cDavlatning vazifasi insonlarni baxt-saodatga olib borishdir, bu esa ilm va yaxshi axloq yordamida qo\u02bblga kiritiladi\u201d [3:39], deb yozadi. Ya\u02bcni davlatni boshqarishni monarxiya, aristokratiya, demokratiya kabi shakllari haqida gapirib, uni yetuk xislatga ega bo\u02bblgan shaxslar boshqarishi kerakligini ta\u02bckidlaydi.<\/span><\/p>\n

Beruniy jamiyatda odamlarning tabaqalanishi va martabalarga ajratilishiga ham e\u02bctibor qaratadi. U bunga o\u02bbz munosabatini bildirib: \u201cQadimgi podshohlar odamlarni tabaqa va martabalarga ajratishga ko\u02bbproq e\u02bctibor berib, ularni bir-biriga qo\u02bbshilish va ishiga qotishishdan saqlar, tabaqasi sababli podshohlarga aralashishdan man qilar va har bir tabaqaning o\u02bbziga tegishli ish yoki san\u02bcat va hunar bilan hamisha mashg\u02bbul bo\u02bblishga buyurar, hech bir kishining o\u02bbz martaba va darajasidan o\u02bbtishga ruxsat bermas va o\u02bbz tabaqasi bilan kifoyalanmagan kishiga azob va uqubat berar edi\u201d, deydi. Va bu holni Eron podshohlari misolida keltiradi: \u201cHatto Bobak o\u02bbg\u02bbli Ardasher Eron podshohligini yangidan \u201coyoqqa\u201d turg\u02bbazganida odamlarni ham yangidan tabaqalarga ajratib, askar boshliqlari va podshohlarning bolalarini birinchi tabaqaga; obidlar, olov ibodatxonalarida xizmat qiluvchilar va din arboblarini esa ikkinchi tabaqaga; tabiblar, munajjimlar va turli ilm egalarini uchinchi tabaqaga; dehqon va hunarmandlarni to\u02bbrtinchi tabaqaga qo\u02bbygan\u201d. Yana hind jamiyati misolida ham keltirib quyidagicha yozadi: \u201cHindlar shu kunlarda bu xususga juda ko\u02bbp e\u02bctibor beradi. Hatto biz musulmonlarning hindlarga teskari bo\u02bblishimiz, hamma xalqni bir tekisda ko\u02bbrib faqatgina taqvodor kishilarga ortiq daraja berishimiz ular bilan musulmonlarning orasidagi ayirmalarning eng kattasidir. Ular tabaqalarni Varna, ya\u02bcni ranglar deb atab nasab jihatidan ularga Jotaka deyiladi, bu esa nasllar demakdir. Shu tabaqalar to\u02bbrtga bo\u02bblinadi\u201d [2:88-89]. Ya\u02bcni, mutafakkir hind jamiyatini qiyosiy tahlil etib kuchli tabaqalanish mavjudligini ko\u02bbrsatishga harakat qilgan. Qadimgi hind odatiga ko\u02bbra, inson qaysidir tabaqada bo\u02bblsa, u hech qachon boshqa tabaqaga o\u02bbta olmaydi.<\/span><\/p>\n

Sharq xalqlarining madaniyati tarixida muhim o\u02bbrin tutgan buyuk mutafakkir Abu Ali ibn Sinoning ham ijtimoiy-falsafiy qarashlari beqiyos ahamiyatga ega. Uning dunyoqarashi Forobiy asarlarining ta\u02bcsirida shakllandi. U ijtimoiy-falsafiy masalada Forobiyning qarashlarini davom ettirib yangi tabiiy-ilmiy fikrlar bilan boyitdi. Ibn Sino: \u201cInsonlar haqiqiy axloqiy fazilatlarga va ideal jamoaga shu mavjud dunyoda erishishi mumkin, ular jamiyatda o\u02bbzaro yordam asosida yashashlari kerak\u201d, deb ta\u02bckidlaydi. Alloma jamiyat kishilarning o\u02bbzaro kelishuvi asosida qabul qilinadigan adolatli qonunlar yordamida boshqarilishi lozimligini ta\u02bckidlaydi. Uning fikricha jamiyat a\u02bczolarining hammasi bu qonunga itoat etishlari lozim. Basharti hokim, podshoning o\u02bbzi adolatsizlikka yo\u02bbl qo\u02bbysa, xalqning unga qarshi qo\u02bbzg\u02bboloni to\u02bbg\u02bbri va jamiyat tomonidan qo\u02bbllab-quvvatlanmog\u02bbi lozim. Bu qarashlarda Forobiy, Ibn Sino, Beruniyning fikrlari hamohang bo\u02bblib, jamiyatni boshqarishda qonun ustuvorligini ta\u02bcminlash zarurligini ko\u02bbrsatadi.<\/span><\/p>\n

Akademik I.M.Mo\u02bbminov Beruniyning ijtimoiy-falsafiy, jamiyat va davlat haqidagi qarashlariga alohida e\u02bctibor qaratib, uning \u201cMineralogiya\u201d asaridagi quyidagi fikrlarini keltirgan edi: \u201cOlis Mag\u02bbribdagi shaharlardan birining aholisi haqida naql qiladilarkim, zodagonlar va yer egalari mazkur shaharni navbatma-navbat boshqarar ekan. Kimga navbat kelsa, o\u02bbsha uch oy davomida hokimlik vazifasini ado etarkan. Muddat tugagach, o\u02bbz ixtiyori bilan hokimlikdan voz kechib, og\u02bbir vazifadan qutulgani uchun el-yurtga xayr-sadaqa ulashar ekan. Buning boisi shundaki, boshqarish va boshchilik qilish bu zo\u02bbravonlar tomonidan jabrlangan kishilarning haq-huquqlarini tiklash yo\u02bbli bilan fuqaro halovatini ta\u02bcminlash niyatida o\u02bbz halovatidan mahrum bo\u02bblish demakdir\u201d [5:42]. Ya\u02bcni Beruniy davlatni demokratiya asosida boshqarish mumkinligini ko\u02bbrsatishga harakat qilgan.<\/span><\/p>\n

Beruniy jamiyatdagi iqtisodiy masalalarga ham e\u02bctibor qaratgan. U pulning kelib chiqishini dastavval mehnat taqsimoti bilan bog\u02bbliq ekanini uqtirib, pulning mohiyati va tabiati haqida o\u02bbz davriga nisbatan chuqur tasavvurga ega bo\u02bblgan.<\/span><\/p>\n

Pul faqat ayirboshlash tufayli qiymatga ega bo\u02bbladi. Pul jamiyatda faqat umumiy o\u02bblchov sifatida, umumiy ekvivalent sifatida ahamiyatga ega, chunki bular pulning asosiy vazifalari hisoblanadi. \u201cLekin bu ularning tabiati hamda ma\u02bclum tabiiy qonun asosida bo\u02bblmay, balki shartli kelishuv tufayli sodir bo\u02bblgan. Chunki oltin va kumushlar dastavval o\u02bbz mazmuni bilan insonni na to\u02bbydiradi, na chanqog\u02bbini bosadi, na zo\u02bbrlik yoki zulm xavfidan qutqaza oladi. Inson hayotini saqlay oladigan, uning urug\u02bbini davom ettiradigan, iste\u02bcmol qiladigan mol bo\u02bblmasa, yoki yomonlikdan, yoxud issiq va sovuq azobidan qo\u02bbriqlaydigan kiyim-bosh bo\u02bblmasa, yoki o\u02bbzi uchun boshpana, yoki zulmdan qutulish chorasi bo\u02bblmasa, o\u02bbz tabiati jihatidan tahsinga sazovor bo\u02bblmaydi\u201d [4:13]. Pulning noto\u02bbg\u02bbri ishlatilishi tufayli yovuzlik keltiruvchi boylik yuzaga keldi. Bu o\u02bbz navbatida, majburiy mehnat va zulmni keltirib chiqardi.<\/span><\/p>\n

Beruniyning fikricha, pul tufayli faqat turli tovarlar ayirbosh qilinmay, balki begona kuch ham yollandi. \u201cBiri ikkinchisini yollaydi, ya\u02bcni bir kishi ikkinchisiga adolatli shartnoma tufayli doimo ishlashi kerak, buning evaziga u mukofotlanadi\u201d [4.12]. Biroq alloma yollanma mehnatni tushunishda yanada chuqurlashib faqat odil shartnomani ko\u02bbribgina qolmaydi, balki har qanday majburiy mehnatga qarshi chiqadi.<\/span><\/p>\n

Xulosa qilib aytish mumkinki, Beruniyning jamiyat haqidagi qarashlarida insonning qiyofasi tabiat ta\u02bcsirining natijasi ekani, uning ichki qiyofasida cheksiz sa\u02bcy-harakatlar natijasida tub o\u02bbzgarishlar bo\u02bblishi mumkinligi aytiladi. Har bir inson o\u02bbz xulq-atvorining egasidir. Jamiyat bosqichma-bosqich o\u02bbzgarishlar orqali rivojlanib boradi. Beruniyning jamiyatda adolatli bo\u02bblish, inson uchun qayg\u02bburish, jamiyatni aql, ilm, adolat, qonunlar, o\u02bbrnatilgan tartiblar bilan boshqarish kerakligi haqidagi falsafiy tahlili o\u02bbsha davrda fuqarolik jamiyati asoslarining shakllanganidan dalolat beradi.\u00a0<\/em><\/strong><\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong>\u00a0<\/strong><\/span><\/div>\n
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  1. \n
    Abu Rayhon Beruniy. Tanlangan asarlar. I tom. \/ Tarjimon A.Rasulov. Izohlarni I.Abdullayev va A.Rasulov tuzgan. Mas\u02bcul muharrirlar: I.Abdullayev va O.Fayzullayev. \u2013T.: Fan, 1968.<\/span><\/div>\n<\/li>\n
  2. \n
    Abu Rayhon Beruniy. Tanlangan asarlar. Tom Hindiston. Arabchadan A.Rasulov, Yu.Hakimjonov, G\u02bb.Jalolov tarjimasi. So\u02bbz boshi va izohlar A.Irisov. \u2013 T.: Fan, 1965.<\/span><\/div>\n<\/li>\n
  3. \n
    Buyuk siymolar, allomalar: (O\u02bbrta Osiyolik mashhur mutafakkir va donishmandlar). K.1. \u2013 \/Nashrga tayyorlovchi M.M.Xayrullayev. \u2013 T.: Ma\u02bcnaviyat, 1995.<\/span><\/div>\n<\/li>\n
  4. \n
    Abu Rayhon Beruniy. \u201cKitob al-jamohir fi-ma\u02bcrifat al-javohir\u201d (Mineralogiya). \u2013 T.: O\u02bbzbekiston milliy ensiklopediyasi, 2017.<\/span><\/div>\n<\/li>\n
  5. \n
    I.M.Muminov. O\u02bbzbekistondagi tabiiy-ilmiy va ijtimoiy-falsafiy tafakkur tarixidan lavhalar (\u0399\u03a7-\u03a7\u03a7 asrning boshlarigacha). \u2013 T.: Fan, 1999.\u00a0<\/em><\/strong><\/span><\/div>\n<\/li>\n<\/ol>\n
    Ma\u02bcrifat XANDAMOVA,<\/strong><\/span><\/div>\n
    Samarqand davlat chet tillar instituti<\/strong><\/span><\/div>\n
    Falsafa fanlari doktori (DSc), dotsent<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    O\u02bbrta asr Sharq mutafakkirlari jamiyat, uning vujudga kelishi, shakllanishi va vazifalari haqida ko\u02bbpgina asarlar yozib qoldirgan. Shu jumladan, Abu Rayhon Beruniyning (973-1048) ilmiy merosida ham jamiyatning vujudga kelishi va evolyutsiyasining tahlil etilganini ko\u02bbrishimiz mumkin. Beruniy jamiyat tuzilishining unsurlari orasidagi munosabat va aloqalarni ko\u02bbrsatib, ularni ijtimoiy hayotdagi rolini aniqlagan. Mutafakkir kishilik jamiyatining vujudga kelishi, shakllanishi va …<\/p>\n","protected":false},"author":1,"featured_media":24639,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nABU RAYHON B\u0415RUNIYNING MA\u02bcRIFATLI JAMIYAT HAQIDAGI QARASHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ABU RAYHON B\u0415RUNIYNING MA\u02bcRIFATLI JAMIYAT HAQIDAGI QARASHLARI\" \/>\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=24641&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ABU RAYHON B\u0415RUNIYNING MA\u02bcRIFATLI JAMIYAT HAQIDAGI QARASHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"ABU RAYHON B\u0415RUNIYNING MA\u02bcRIFATLI JAMIYAT HAQIDAGI QARASHLARI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=24641&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=\"2022-10-12T05:08:31+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/10\/bukhari_buxoriy2022_147.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=\"11 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=24641&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=24641&lang=oz\",\"name\":\"ABU RAYHON B\u0415RUNIYNING MA\u02bcRIFATLI JAMIYAT HAQIDAGI QARASHLARI - 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