{"id":33613,"date":"2024-01-16T12:45:22","date_gmt":"2024-01-16T07:45:22","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=33613"},"modified":"2024-01-17T14:16:52","modified_gmt":"2024-01-17T09:16:52","slug":"hijriy-ilk-uch-asrda-movarounnahrdagi-ta%ca%bclim-muassasalari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=33613&lang=oz","title":{"rendered":"HIJRIY ILK UCH ASRDA MOVAROUNNAHRDAGI TA\u02bcLIM MUASSASALARI"},"content":{"rendered":"

Movarounnahrga islom dini kirib kelishi bilan diniy ta\u02bclim va u bilan bog\u02bbliq ilmlar ham rivojlana boshladi. Ayniqsa, diniy va dunyoviy ilmlar uzviy holda taraqqiy etdi. Aynan shu davrdan boshlab hududlarda maktablar va madrasalar paydo bo\u02bbla boshladi. Madrasalar qadimdan Yaqin va O\u02bbrta Sharq mamlakatlarida alohida nufuzga ega o\u02bbquv maskani sifatida katta obro\u02bb-e\u02bctibor qozongan. Ko\u02bbhna Buxoro ham o\u02bbzining ko\u02bbp sonli madrasalari bilan nom taratgan. U turli yerlardan ilm tahsili uchun talabalar tashrif buyuradigan shahar hisoblangan. Bu an\u02bcana keyingi asrlarda ham davom etgan. Shu sababli aksariyat mualliflar Buxoro haqida so\u02bbz ketganda avvalo uning shu jihati bilan ta\u02bcriflaganlar. Xususan ashtarxoniylar davri muarrixi Mahmud ibn Vali (XVII asr) Buxoroning ilm tarqatuvchi markaz sifatidagi xizmatini shunday baholaydi: \u201cOlimlarning ko\u02bbpligidan, uni olimlar va ilm-fan bulog\u02bbi deb ataydilar\u201d.\u00a0<\/span><\/p>\n

Movarounnahr diyoridagi dastlabki hijriy ilk uch asrda ta\u02bclim maskanlari sifatida kuttob (maktab)lar, masjidlar, madrasalar, munozara majlislari, rabotlar va xonaqohlar faoliyat yuritgan.<\/span><\/p>\n

Kuttob (maktab)lar<\/strong><\/span><\/p>\n

Islom olamida bolalarga avval o\u02bbqish, so\u02bbng yozish o\u02bbrgatilgan, ilk o\u02bbqish kitobi sifatida Qur\u02bconi karim tanlangan, hozirgi kunda boshlang\u02bbich ta\u02bclim muassasalariga teng bo\u02bblgan ta\u02bclim maskani kuttob deb atalardi. O\u02bbqish va yozish barobarida Arab tili grammatikasi, Payg\u02bbambarimiz (s.a.v) haqlarida qissalar, yengil hisob-kitob va ba\u02bczi she\u02bcrlar o\u02bbrgatilardi. Butun ta\u02bclim jarayonida xotirada saqlash va yod olishga alohida e\u02bctibor berilardi[1]<\/a>. Islom dinining yoyilishi jarayonida musulmonlarning boshlang\u02bbich ta\u02bclim maskani hisoblangan maktablarda ta\u02bclim beruvchi ustozlarning ko\u02bbpchiligini musulmon bo\u02bblmagan kishilar, nasroniy va yahudiy o\u02bbqituvchilar tashkil etardi[2]<\/a>.<\/span><\/p>\n

Turk olimi Ziyo Kaziji maktablarni ikki turga ajratib, biri \u2013 bolalar o\u02bbqish va yozishni o\u02bbrgangan maktablar bo\u02bblsa, ikkinchisi, Qur\u02bcon va dastlabki diniy ilmlardan saboq berilgan maktablar mavjud bo\u02bblganini ta\u02bckidlaydi. Shuningdek, musulmon bo\u02bblmagan ustozlarning bolalarga o\u02bbqish va yozish o\u02bbrgatiladigan maktablarda faoliyat olib borganini, diniy ta\u02bclim beriladigan muassasalarda g\u02bbayri musulmonlarning ta\u02bclim berishi aqlga sig\u02bbmasligini alohida ta\u02bckidlaydi[3]<\/a>. Qishloq, tuman va shaharlardagi deyarli har bir mahallada ehtiyojga ko\u02bbra mavjud bo\u02bblgan bir yoki bir nechta maktablar bir masjid binosiga yopishgan holda qurilgani bois ba\u02bczi darslar masjid ichida ham o\u02bbtkazilardi. Aksariyat hollarda o\u02bbg\u02bbil bolalar ta\u02bclim olgan bu muassasalarda qiz bolalar ham ta\u02bclim olishardi[4]<\/a>. Maktablarda ma\u02bclum bir yosh cheklovi bo\u02bblmagani uchun ko\u02bbpincha turli yoshdagi o\u02bbquvchilar bir sinfda, ba\u02bczan esa yoshlariga ko\u02bbra sinflarga ajratilgan holda dars berilardi. 5-7 yoshlarida ta\u02bclim olishni boshlagan va 4-6-yil davomida ta\u02bclim olgan o\u02bbquvchilar juma kunidan tashqari haftaning olti kunida quyosh chiqqanidan botguniga qadar ta\u02bclim olish bilan shug\u02bbullanar edi[5]<\/a>.<\/span><\/p>\n

Kuttoblardagi o\u02bbqituvchilarni muallim yoki \u201cmuktib\u201d deb chaqirishardi[6]<\/a>. Bu o\u02bbqituvchilar dastlab bolalarga yodlanishi va tushunilishi oson va qulay bo\u02bblgan kichik va yengil kitoblar\u00adni tanlashardi[7]<\/a>. Maktablardagi ta\u02bclim uslubi o\u02bbqituv\u00adchi\u00adning so\u02bbzlarini ko\u02bbp bora takrorlash asosiga tayangan yod olishdan iborat edi[8]<\/a>.<\/span><\/p>\n

Movarounnahr diyorida Buxoro va Samarqand shahar\u00adlari\u00adda ham bolalarning dastlabki ta\u02bclim olish maskanlari kuttob\u00adlardan iborat edi[9]<\/a>. Tarixchi Shamsiddan Zahabiy ta\u02bckid\u00adlashi\u00adcha, buyuk vatandoshimiz \u2013 hadis ilmining sultoni Imom Buxoriy hazratlari ham ta\u02bclim faoliyatini o\u02bbn yoshi\u00adda Buxorodagi bir kuttobda boshlagan[10]<\/a>. Biroq Buxoroda faoliyat olib borgan kuttoblar soni va dars programmasi haqida hech qanday ma\u02bclumotga ega emasmiz. Samarqandlik oilalar shahar markazida faoliyat olib borgan bunday ta\u02bclim muassasalaridan farzandlari foydalanishlari uchun turli fidokorliklar qilganliklarini alohida ta\u02bc\u00adkid\u00adlash joiz. 233\/547-yilda Samarqandning Abgor nohiyasida joylashgan Har\u02bcun qishlog\u02bbida yashagan ikki aka-ukani otasi ta\u02bclim olishlari uchun onasiga qo\u02bbshib shaharga jo\u02bbnatadi. Onasi esa ularni boqish uchun uch yil davomida jun to\u02bbqib tirikchilik qiladi[11]<\/a>.<\/span><\/p>\n

Maktabni tugatgan o\u02bbquvchilar ba\u02bczi olimlar\u00adning uylari\u00adda beriladigan ta\u02bclimda ishtirok etganlari kabi masjidlarda beriladigan darslarga ham qatnasha olardi[12]<\/a>. Uylarida alohida dars beruvchi ustozlarni \u201cmuaddib\u201d deb atashardi[13]<\/a>. Imom Buxoriy kuttobdagi tahsilini tamomlagach, ustozi ad-Doxiliy va boshqa olimlarning uylariga borib dars ola boshlagandi[14]<\/a>. U Buxoroda \u201cSikkatud dehqon\u201d (Dehqon ko\u02bbchasi) deb nomlangan mavzeda yashab, u yerda, uning uyida darslar tashkil etilardi[15]<\/a>. Imom Buxoriy tahsilini tamomlab, dars berishni boshlaganida Buxoro voliysi Xolid ibn Ahmad uning huzuriga bir elchi jo\u02bbnatib, yozgan asarlarini uning o\u02bbzidan eshitish istagida ekanligini bildiradi. Buxoriy esa ilmni kamsita olmasligini, kishilarning uyiga borib dars bermasligini, agar voliy ilm olish istagida bo\u02bblsa, Buxoriy hozir bo\u02bblib turgan masjid yoki uyiga kelishi shartligini aytadi[16]<\/a>.<\/span><\/p>\n

Somoniylar davrida saroy ma\u02bcmurlari farzandlariga xususiy, alohida ta\u02bclim tashkil etishardi. Somoniy hukm\u00addor\u00ad\u00adlaridan Ismoil ibn Ahmad (295\/907) o\u02bbg\u02bbli Ahmad\u00adning tahsili uchun alohida bir muaddib tayinlagandi. Muad\u00addib dars asnosida bolani haqoratlaydi, keyinchalik muaddib pushaymon bo\u02bblishiga qaramasdan Ismoil ibn Ahmad tomoni\u00addan unga hadyalar yuborib, hurmat ko\u02bbrsatadi[17]<\/a>. Somoniylar davrida nahv (arab tili grammatikasi) va lug\u02bbat sohasida muvaffaqiyat qozongan shoir Abu Is\u02bchoq Ibrohim ibn Ali al-Forisiy Buxoroda saroy amaldorlari farzandlariga dars berardi. Shu davrning shoirlaridan bo\u02bblgan Abu Bakr Muhammad ibn al-Abbos al-Xorazmiy she\u02bcr, nahv va lug\u02bbat kitoblaridan dars berardi[18]<\/a>. Samarqand va Buxoroda muaddib unvoni bilan ko\u02bbplab olimlar faoliyat ko\u02bbrsatgan edi[19]<\/a>.<\/span><\/p>\n

Jome\u02bc-Masjidlar<\/strong><\/span><\/p>\n

Islom madaniyati va san\u02bcatining keng yoyilishida juda muhim rol o\u02bbynaydigan masjidlar ham ta\u02bclim-tarbiya faoliyati tarixi bilan chambarchas bog\u02bbliqdir. Islomning dastlabki yillaridan boshlab masjidlarda dars halqa\u00adlarini yaratish orqali ta\u02bclim-tarbiya ishlari olib borildi. Masjidlar deyarli barcha ma\u02bclum fanlar bosqichma-bosqich rivojlanib boradigan joylarga aylandi[20]<\/a>. Islom dinida masjid maktab vazifasini bajargan. Masjidlarda ilm olish uchun o\u02bbqituvchi atrofida to\u02bbplangan talabalar ilm halqasi deb nomlanardi[21]<\/a>. Kattalar ta\u02bclimi uchun masjidlarda yaratilgan ushbu dars halqalarida har kim erkin ishtirok etish huquqiga ega edi[22]<\/a>. Dars halqalari ma\u02bclum qoidalar doirasida tashkil etilardi. Darsni o\u02bbtayotgan olimga yordam beruvchi kishi \u2013 mustamliy (imlochi, assistent) bor edi. Ibn Hibbonning assistentligini Hakim Nishopuriy o\u02bbn uch yoshidayoq amalga oshirgan edi[23]<\/a>.<\/span><\/p>\n

Movarounnahr hududida Buxoro va Samarqand masjidlari ta\u02bclim va tarbiya olib boriladigan ilm markazlariga aylangan edi. Uylari masjidga yaqin bo\u02bblgan olim\u00adlar masjidda har qanday ilmiy majlis qurilsa, albatta unda ishtirok etishga harakat qilardi. Olimlar va ilmiy suhbatlarni eshitishga kelganlar ba\u02bczida masjidga sig\u02bbmas, hatto, masjid hovlisi va yo\u02bbllar to\u02bblib ketardi[24]<\/a>. Buxorodan Bag\u02bbdodga borib, Muhammad ibn Husayn Shayboniyga shogird tushgan Abu Hafs Kabir Buxoriy Buxoroda ko\u02bbp insonlarga ta\u02bclim bergan taqvoli va ilmli kishilardan edi. Buxorodagi masjidlardan birida har kuni bomdod namozidan keyin tolibi ilmlarga dars berish uchun kutib turardi. Bu haqda tarixchi Narshaxiy batafsil ma\u02bclumot bergan[25]<\/a>.<\/span><\/p>\n

Buxoro va Samarqand masjidlarida faoliyat yuritgan imom va muazzinlardan ayrimlari ilm-fan bilan shug\u02bbulla\u00adnuv\u00adchi olimlardan iborat ekanligi masjidlarda ham ilmiy faoliyat hukm surganligidan dalolatdir. Zuhd va ilm sohibi bo\u02bblmish Abul Mug\u02bbiyra Buxoroda o\u02bbttiz yil davomida muazzinlik bilan shug\u02bbullangan[26]<\/a>\u00a0bo\u02bblsa, Abu Sahl Sariy ibn Sahl[27]<\/a>\u00a0va Abu Sahl Surayj ibn Muso ham Buxoroda muazzinlik faoliyati bilan shug\u02bbullangan olimlardan edi[28]<\/a>. Abu Hafs Umar ibn Hannod Buxorodagi Sufr masjidi muazzini edi[29]<\/a>. Abu Bakr Muhammad ibn Sobir ibn Kotib ibn Abdurrahmon[30]<\/a>\u00a0va Abu Ali Husayn ibn Mas\u02bcud ibn Abdulloh ham muazzinlik bilan shug\u02bbullangan olimlardan edi[31]<\/a>. Samarqandlik olim Ahmad ibn Abu Abdulloh esa Samarqand masjidlaridan birida imomlik qilardi[32]<\/a>. Bundan tashqari, samarqandlik olim va zohid Abd ibn Ambar Barqiyyin masjidi muazzini[33]<\/a>, Abbos ibn Ibrohim Muazzin Samarqandiy[34]<\/a>\u00a0va Abu Nasr ibn Ja\u02bcfar ibn Osim Samarqandiylar ham muazzinlik faoliyati bilan shug\u02bbullangan olimlar sirasidan edi[35]<\/a>.<\/span><\/p>\n

Movarounnahr masjidlarida dars bergan olimlar dars vaqtlarini o\u02bbzlari belgilashardi. Dars vaqtlari asosan, bomdod[36]<\/a>\u00a0va peshin namozlaridan so\u02bbng[37]<\/a>\u00a0bo\u02bblgani kabi ba\u02bczi olimlar darslarini namozdan oldin berishardi[38]<\/a>.<\/span><\/p>\n

Buxoroning eng ko\u02bbzga ko\u02bbringan masjidlari orasida Masjidul Jome\u02bc[39]<\/a>, Masjidi Moh[40]<\/a>\u00a0va Buxoro jomesi[41]<\/a>\u00a0alohida o\u02bbrin tutadi. Samarqanddagi masjidlardan esa \u201cSikkatul Muqotil\u201d[42]<\/a>, \u201cSikkatul Abbod\u201d[43]<\/a>, \u201cShahuya\u201d[44]<\/a>, \u201cBakriyyin\u201d[45]<\/a>, \u201cAl-Manora\u201d[46]<\/a>, \u201cRas\u201d[47]<\/a>, \u201cIzza\u201d[48]<\/a>, \u201cAbul Abbos Qoid\u201d[49]<\/a>\u00a0va \u201cFuzayl\u201d[50]<\/a>\u00a0masjidlari mashhur edi. Bundan tashqari, Buxorodagi Sikijkas qishlog\u02bbida bir masjid qurilib, unda juma namozi ado etildi[51]<\/a>. Shuningdek, Buxoroda Shom masjidi mavjud bo\u02bblib, uning faqihlari shomiylar deb atalardi[52]<\/a>.<\/span><\/p>\n

Madrasalar<\/strong><\/span><\/p>\n

Ilk madrasalar vujudga kelgan geografik hudud milodiy to\u02bbqqizinchi asr oxirlaridagi Xuroson va Movarounnahr hududiga to\u02bbg\u02bbri keladi. Mazkur hududda madrasalarning paydo bo\u02bblishiga budda monastirlari (vixara)ning salmoqli ta\u02bcsir ko\u02bbrsatgani taxmin qilinadi. Bu hududda Baddaviylik ta\u02bcsiri ortib, bu dinga e\u02bctiqod qiluvchilar azaliy an\u02bcanalarga ega bo\u02bbldi. Monastirlar O\u02bbrta Osiyoning islomiy an\u02bcanalariga ikki jihatdan ta\u02bcsir ko\u02bbrsatgan deb hisoblanadi: birinchisi, buddaviylik an\u02bcanasi ilk islom tasavvufi uchun namuna va ilhom manbai bo\u02bblib xizmat qildi, ikkinchisi esa, budda monastir va majmualarda qo\u02bbllaniladigan ta\u02bclim tizimining ilk musulmonlar uchun namuna bo\u02bblganidir. Musulmon din ahli yoki buddaviylikdan musulmonlikni qabul qilgan olimlar oldingi ta\u02bclim tizimini tark etmasdan, ularni islomiylashtirib, ilk madrasalarni tashkil etganlar[53]<\/a>. Islom olamida madrasa darajasidagi o\u02bbquv muassasalarining eng qadimgilari Buxoroda bo\u02bblgani taxmin qilinadi. Nizomulmulk Bag\u02bbdodda mashhur Nizomiya madrasasini ta\u02bcsis etarkan, buyuk ehtimol bilan u Sharqda mavjud bo\u02bblgan ta\u02bclim muassasasidan nusxa olgan edi. Sharq mintaqasidagi bu muassasa aynan Buxoroda edi. Shu bilan birga, kuchli ehtimolga ko\u02bbra, Buxoro madrasalarning vatani bo\u02bblishi mumkin[54]<\/a>.<\/span><\/p>\n

Nizomulmulk Bag\u02bbdodda Nizomiya madrasasini milodiy XI asrning oxirlarida qurdirgan. Holbuki, Xuroson va Movarounnahr hududida madrasalar ushbu sanadan ilgari mavjud bo\u02bblib, xurosonlik Nizomulmulk bu madrasalarni ko\u02bbrgan edi[55]<\/a>. Nizomulmulk Bag\u02bbdodda Nizomiya madrasasini qurdirmasidan oldin ham Makka, ham Madinada darslar bergani uchun Imomul Haramayn nomi bilan mashhur bo\u02bblgan shofi\u02bciy fiqhi olimi Abul Ma\u02bcoliy Abdulmalik ibn Shayx Abu Muhammad Abdulloh ibn Hayyuna uchun Sulton Alparslon hukmronligi davrida Nishopurda Nizomiya madrasasini qurdirgan edi[56]<\/a>. Nizomulmulkning madrasa qurdirgani haqidagi shuhrati Bag\u02bbdodda ham ilk buyuk madrasani qurishiga sabab bo\u02bblgandi[57]<\/a>.<\/span><\/p>\n

Somoniylar davrida ham Movarounnahr hududida joylashgan Buxoro va Samarqand shaharlarida madrasalar mavjud bo\u02bblgani va ularda ta\u02bclim va tarbiya ishlari olib borilganini ko\u02bbrishimiz mumkin. Buxoroning Sarg\u02bb[58]<\/a>\u00a0mavzesidagi masjidni Tug\u02bbrulbey buzdirib, masjid yog\u02bbochlaridan Suvaykatul Baqqolin nomli joyda bir madrasa qurdirgan. Keyinchalik bu madrasa Gular Tekin nomi bilan ataldi[59]<\/a>. Somoniy hukmdorlaridan Muzaffar ibn Ahmad ibn Nasr ibn Ahmad Samarqandda diniy ilmlar bilan bir qatorda tibbiyot, astronomiya, tabiiy fanlar va tarix sohasidagi olim Abu Hotim Muhammad ibn Hibbon Bustiy (vaf. 354\/965) uchun bir ta\u02bclim muassasasi qurdirgan[60]<\/a>. Mazkur bino ayniqsa, hadis ilmi ahli uchun ko\u02bbkalamzor bir madrasa bo\u02bblgani ta\u02bcriflanadi[61]<\/a>.<\/span><\/p>\n

Somoniylar amiri Said Nasr ibn Ahmad ibn Ismoil davrida 325\/936-yilda Buxoroda katta bir yong\u02bbin yuz bergan. Bu yong\u02bbinda Bikor mahallasidagi Farjek madrasasi ham yonib ketgandi[62]<\/a>. Buxoroning Ja\u02bcjoniya qishlog\u02bbidan bo\u02bblgan faqih Abu Nasr Ahmad ibn Muhammad ibn Horis, Imom Abu Bakr ibn Fazl Kimoriy madrasasida istiqomat qilar edi[63]<\/a>. Bundan tashqari, Buxoroda Abu Hafs madrasasi ham mavjud bo\u02bblib, Abu Bakr Muhammad ibn Ahmad ibn Shohuvayh (vaf. 361\/965) Buxoroga kelsa, shu madrasada qolib, dars berardi[64]<\/a>. Samarqanddagi Dorul Juzjoniyada qozi Abu Nasr ibn Abdulloh ibn Ash\u02bcas Kushoniy tahsil oldi. Abu Nasr yuz o\u02bbn yoshida 443\/1051-yilda vafot etdi[65]<\/a>. 502\/1108-yilda vafot etgan Abu Ya\u02bcqub Yusuf ibn Muhammad Sog\u02bbarjiy Samarqanddagi Sikkatu Haiti Hayyon madrasasida ta\u02bclim bergan[66]<\/a>. Bu madrasa Somoniylar tomonidan qurdirilgan deb taxmin qilinadi[67]<\/a>. Shuningdek, Samarqandda Ra\u02bcsu Sikkati Amir madrasasi[68]<\/a>\u00a0va Qusam ibn Abbos nomi bilan atalgan Qusam madrasasi faoliyat olib borgan[69]<\/a>.<\/span><\/p>\n

Somoniylar davrida mavjud bo\u02bblgan madrasalar bilan keyingi davrdagi madrasalar orasidagi asosiy farqlar ularning davrning mashhur olimlari tomonidan ma\u02bcruza qilishlari uchun tashkil etilgani va fanning ma\u02bclum bir sohasi bo\u02bbyicha ta\u02bclim berish maqsadida qurilganida deyish mumkin. Shu bilan birga boshqa madrasalarda bo\u02bblgani kabi Somoniylar davri madrasalari ham bir tartib va tizimga ega bo\u02bblganini ko\u02bbrish mumkin[70]<\/a>. Abul Qosim Qurashiy talabalar madrasa darslariga g\u02bbusl, tahorat olgan va ro\u02bbzador holida qatnashganini alohida ta\u02bckidlagan. Shu bilan birga, talabalar ustozlariga chuqur hurmat bilan munosabatda bo\u02bblgani haqida keltirgan[71]<\/a>.<\/span><\/p>\n

Buxoro va Samarqand madrasalari ehtiyojlarini ta\u02bcmin\u00adlash va talabalarning xarajatlarini qoplash maqsadida Vaqf muassasasi mavjud bo\u02bblganini ko\u02bbrish mumkin. Buxoro qishloqlaridan biri Afshonaning yerlari tolibi ilmlarga vaqf qilib berilgan edi[72]<\/a>. 390\/1000-yilda vafot etgan Abu Is\u02bchoq Ibrohim ibn Husayn Samarqandiy ham qiymatli mol-mulkini vaqf qilgan edi[73]<\/a>. Buxoroda vaqf qilingan yerlar masjid, madrasa yoki kasalxonalarning ehtiyojlarini qoplash uchun sarflanar edi[74]<\/a>.<\/span><\/p>\n

Aksar madrasalar ichida kutubxonalar mavjud edi. Bundan tashqari, kutubxonalar sultonlar tomonidan jamoat manfaatlari uchun ham qurilgan edi. Buxoro amiri Nuh ibn Mansurga oid bir kutubxona ham mavjud bo\u02bblganini ko\u02bbrish mumkin. Ibn Sino bu kutubxona haqida oldin uchratmagan kitoblarini mazkur kutubxonada ko\u02bbrganini ta\u02bckidlagan. U saroy kutubxonasining bir necha xonadan iborat bo\u02bblgani, har bir xonaning ma\u02bclum bir ilm yoki san\u02bcat sohasiga doir qo\u02bblyozmalar bilan boyitilgani, kutubxonadagi qo\u02bblyozma asarlar sandiqlarda saqlangani haqida keltiradi[75]<\/a>.\u00a0<\/span><\/p>\n

Munozara majlislari, rabotlar va xonaqohlar<\/strong><\/span><\/p>\n

Movarounnahr hududida faoliyat olib borgan ta\u02bclim-tarbiya muassasalari sirasiga ilm va munozara majlis\u00adlarini ham kiritish mumkin. Bunday majlislar asosan olimlarning uylari yoki Somoniy amirlari saroylarida o\u02bbtkazilardi. Ramazon oyi kechalarida esa olimlar munozara uchun sultonning huzurida to\u02bbplanar edi. Amir bir masalani o\u02bbrtaga tashlar, olimlar esa bu masala yuzasidan bahs-munozara olib borardi[76]<\/a>. Jumladan, Somoniy hukmdorlaridan Nasr ibn Ahmad ibn Asad saroyida ham ilm majlislari bo\u02bblib o\u02bbtar, bu majlis olimlar, boshqaruvchilar va shahardagi ustozlar bilan to\u02bblib toshardi[77]<\/a>.<\/span><\/p>\n

Buxoro va Samarqandda ham munozara majlislari mavjud bo\u02bblib, ba\u02bczi olimlar munozarachiligi bilan shuhrat qozongan edi. 323\/935-yilda vafot etgan Buxoro yo\u02bblida joylashgan mustahkam qal\u02bca Pazdaga nisbat berilgan Abul Hasan Ali ibn Muhammad ibn Iso Pazdaviy Movarounnahr\u00adning faqih olimlaridan biri edi. Unga munozarachilar ustozi deb murojaat qilishardi[78]<\/a>. Abu Ahmad Bakr ibn Abdulloh Varasniniy 352\/963-yilda Samarqandda vafot etgan faqih va mashhur munozarachi olimlardan edi[79]<\/a>. Ilm majlislaridagi munozaralarning ma\u02bclum bir odob va tartibi bor edi. Munozarada ishtirok etadigan olimlarning ilmiy jihatdan bir-biriga teng darajada bo\u02bblishiga alohida e\u02bctibor qaratilardi. Movarounnahr hududida qozilik faoliyati bilan shug\u02bbullanib, 370\/980-yilda Buxoroda vafot etgan Abu Ja\u02bcfar Zuzaniy bilan Abu Nasr Udaniy o\u02bbrtasida munozara bo\u02bblib o\u02bbtgan edi. Bu ikki olim ham ilm darajasi jihatidan teng, ham do\u02bbstona munosabatda edilar[80]<\/a>.<\/span><\/p>\n

Ilm-munozara majlislari katta shaharlarda yanada ko\u02bbproq tashkil etilardi. Bunday shaharlardan biri albatta, Buxoro edi. Samarqandlik olimlardan tolibi ilmlar qayerga borib ilm talab qilish maqsadga muvofiq ekanligi haqida so\u02bbralganida albatta Buxoroni tavsiya etardi[81]<\/a>. Abu Bakr ibn Abdulloh Varasniniyning Samarqandda imlo majlisi va munozara halqasi mavjud edi[82]<\/a>.<\/span><\/p>\n

Bir olimning atrofdagilarga yoddan yoki kitobidan bir narsani yozdirishi \u2013 imlo, ustozning so\u02bbzlarini yozgan kishi \u2013 mustamliy deb nomlanardi[83]<\/a>. 393\/1003-yilda Buxoroda vafot etgan Hasan ibn Abdulmalik ibn Ahmad Mustamliy Buxoro olimlarining asarlarini ko\u02bbchiruvchisi edi[84]<\/a>. Abu Tohir Ibrohim ibn Is\u02bchoq Mustamliy esa buxorolik olimlarning mustamliyligini amalga oshirgan bir doktor edi[85]<\/a>. Mustamliy nisbatiga ega olimlardan yana biri Abu Ibrohim Ismoil ibn Suhayl Mustamliy (vaf. 434\/1042) bo\u02bblib, Buxoroning mashhur mufassirlaridan biri bo\u02bblgan[86]<\/a>.<\/span><\/p>\n

VIII asrda Varroq deb atalgan kasb yuzaga kelgan. Varroqlar \u2013 qiroat va imlo qoidalariga mos, xatosiz o\u02bbqiladigan mus\u02bchaflarni, keyinchalik esa turli mavzularda ta\u02bclif etilgan asarlarni ma\u02bclum haq evaziga ko\u02bbchirib bergan kishilardir. Varroqlar do\u02bbkonlarida xat (yozuv) qurollari ham sotilar edi[87]<\/a>. Ibn Sinoning yoshligi Somoniylar hukmronligining so\u02bbnggi yillarida Buxoroda kechdi. U Buxoroda juda ham muhim bir kitob bozori mavjud bo\u02bblgani, kitob do\u02bbkonlarining birida Forobiy qalamiga mansub asarning qo\u02bblyozma nusxasini uchratganini ta\u02bckidlaydi. Movarounnahrda kitob sotuvchilari ham olim kishilar bo\u02bblib, ularning do\u02bbkonlari ilm ahli bahs-munozara yuritish maqsadida to\u02bbplanadigan joylar edi[88]<\/a>. Samarqand va Buxoroda faoliyat olib borgan varroq nisbasiga ega bo\u02bblgan juda ko\u02bbp olimlar mavjud[89]<\/a>.<\/span><\/p>\n

Movarounnahrda faoliyat yuritgan ilmiy muassasalardan yana biri rabotlar edi. Chegara bo\u02bbylari va strategik hududlarda harbiy maqsadda barpo etilgan binolar rabot, bu yerda to\u02bbplangan ko\u02bbngilli askarlar esa murobitlar deb atalardi. Bundan tashqari, bu hududda tijorat yo\u02bbllari yoqasida ham rabotlar qurilgan edi. Rabotlarda harbiy ta\u02bclimdan tashqari ilmiy faoliyatga ham ahamiyat berilar edi. Bu hududdagi rabotlar IX asr oxirlariga kelib harbiy yo\u02bbnalishdagi faoliyatini asta-sekin kamaytirib, diniy va tasavvufiy yo\u02bbnalishga yo\u02bbnaltirildi. Keyinchalik esa rabotlar karvonlarning yo\u02bbl xavfsizligini ta\u02bcminlaydigan va yo\u02bblovchilar tunaydigan karvonsaroyga aylandi[90]<\/a>.<\/span><\/p>\n

Movarounnahr xalqining davlatmand kishilari mol-dunyolarining ko\u02bbpchilik qismini rabotlarga, yo\u02bbllar qurilishiga, jihod yo\u02bblida bo\u02bblgan vaqflarga sarflaydigan ahli ilm insonlar edi. Har bir qishloqda musofirlarning ehtiyojlarini qoplash maqsadida qurilgan rabotlar mavjud edi. Movarounnahrdagi jami rabotlar soni o\u02bbn mingdan ziyod edi[91]<\/a>. Somoniylar davrida olimlar rabotlarda dars berish bilan shug\u02bbullanishardi. Bu hududning chegara bo\u02bbylaridagi rabotlar urush maqsadida to\u02bbplangan g\u02bboziylarning harbiy istehkomlari (qal\u02bca) edi. Vaqt o\u02bbtishi bilan chegaralarning kengashi natijasida rabotlar asosiy vazifasidan chetlashib, diniy ta\u02bclim muassasasiga aylandi[92]<\/a>. Samarqandning Jahzan qishlog\u02bbidan yetishib chiqqan Abul Hasan Ash\u02bcas Jahzaniy (vaf. 354\/965) Qish yo\u02bbli yoqasida bir rabot qurdirib, bor mol-mulkini vaqf qildirdi. O\u02bbzi esa shu rabotda dars berish bilan shug\u02bbullandi[93]<\/a>.<\/span><\/p>\n

Buxoroning aholi ko\u02bbp istiqomat qiladigan Nur qishlog\u02bbida ko\u02bbplab rabotlar bor edi[94]<\/a>. Somoniylar amiri Ismoil ibn Ahmad Buxoroning Iskijkas qishlog\u02bbining butun yerini Buxoro shahri ichidagi Samarqand eshigida qurdirgan rabot uchun sotib olgan edi[95]<\/a>. Buxoro hududiga tegishli Poykand shahri aholisi Xitoyga dengiz yo\u02bbli orqali qilgan tijorati sabab juda ham boy edi. Shu sababli 240\/854-yilga qadar Buxorodagi barcha qishloqlarni qo\u02bbshib hisoblaganda Poykandda mingdan ortiq rabot mavjud edi[96]<\/a>.\u00a0<\/span><\/p>\n

Rabotlarda yosh bolalar ham ta\u02bclim-tarbiya olardi. Faqih va zuhd egasi bo\u02bblgan olim Sohib ibn Salm Balxiy Samarqandga kelib, atrofidagilarga agar vafot etsa, Samarqanddagi Nukemin rabotiga borishlarini, u yerdagi ta\u02bclim olayotgan bolalarga uning haqiga duo qilishlarini so\u02bbrashlarini istagandi[97]<\/a>. 271\/884-yilda Samarqandda Murabbiy raboti[98]<\/a>, 334\/945-yilda Kasurag\u02bb[99]<\/a>, Nukemin[100]<\/a>, Amir[101]<\/a>\u00a0kabi rabotlar mavjud edi. Buxoroda esa Firabriy raboti mavjud edi[102]<\/a>.<\/span><\/p>\n

Movarounnahrda faoliyat olib borgan ilmiy muassasalardan yana biri xonaqohlardir. Darvishlarning suhbat va zikr uchun jamlanadigan, bir muddat istiqomat qilgan, muayyan vaqtlarda uzlatga chekingan joylari \u2013 xonaqoh deb atalar edi. Bu yerda so\u02bbfiylik ta\u02bclimidan tashqari, boshqa diniy fanlar bo\u02bbyicha darslar ham o\u02bbtkazilar edi. Xonaqohlarda kitoblar yozilar va bu kitoblar ko\u02bbp nusxalarda ko\u02bbchirilardi[103]<\/a>. Buxoro va Samarqandda aksar olimlarning o\u02bbz xonaqohlari mavjud bo\u02bblib, ularning bir qismi shu xonaqohlarda istiqomat qilar edi. Samarqandda xonaqohga ega bo\u02bblgan olimlar orasida Abu Muhammad Abdulloh Sijziy[104]<\/a>, Abu Muso Imron ibn Abu Imron Samarqandiy[105]<\/a>ni keltirish mumkin. Abduljalil ibn Hayyon Xuzo\u02bciy Samarqandning Bobudaston mahallasidagi xonaqohda istiqomat qilar edi[106]<\/a>. Buxoroning Zaymun qishlog\u02bbiga nisbati berilgan Abu Muhammad ibn Ali Zaymuniy 416\/1025-yilda Buxoroda vafot etdi va shu joydagi xonaqohga dafn etildi[107]<\/a>. Buxoro atrofi va Samarqandda karromiylarga oid xonaqohlar ham mavjud edi[108]<\/a>.<\/span><\/p>\n

OTABEK MUHAMMADIYEV,<\/strong><\/span><\/div>\n
Imom Buxoriy xalqaro ilmiy-tad\u00adqiqot markazi direktori o\u02bbrinbosari,\u00a0<\/em><\/strong><\/span><\/div>\n
tarix fanlari bo\u02bbyicha falsafa doktori PhD<\/em><\/strong><\/span><\/div>\n
Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
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    [36]<\/a>\u00a0Narshaxiy. Buxoro tarixi. \u2013B. 86-87.<\/span><\/div>\n
    [37]<\/a>\u00a0Sam\u02bconiy. Ansob. J. I. \u2013B. 131.<\/span><\/div>\n
    [38]<\/a>\u00a0Sam\u02bconiy. Ansob. J. IV. \u2013B. 312.<\/span><\/div>\n
    [39]<\/a>\u00a0Nasafiy. Qand. \u2013B. 484.<\/span><\/div>\n
    [40]<\/a>\u00a0Narshaxiy. Buxoro tarixi. \u2013B. 40; Sam\u02bconiy. Ansob. J. V. \u2013B. 159.<\/span><\/div>\n
    [41]<\/a>\u00a0Narshaxiy. Buxoro tarixi. \u2013B. 78-79.<\/span><\/div>\n
    [42]<\/a>\u00a0Nasafiy. Qand. \u2013B. 238.<\/span><\/div>\n
    [43]<\/a>\u00a0Nasafiy. Qand. \u2013B. 260.<\/span><\/div>\n
    [44]<\/a>\u00a0Nasafiy. Qand. \u2013B. 288.<\/span><\/div>\n
    [45]<\/a>\u00a0Nasafiy. Qand. \u2013B. 318.<\/span><\/div>\n
    [46]<\/a>\u00a0Nasafiy. Qand. \u2013B. 409.<\/span><\/div>\n
    [47]<\/a>\u00a0Nasafiy. Qand. \u2013B. 420.<\/span><\/div>\n
    [48]<\/a>\u00a0Nasafiy. Qand. \u2013B. 404.<\/span><\/div>\n
    [49]<\/a>\u00a0Nasafiy. Qand. \u2013B. 408.<\/span><\/div>\n
    [50]<\/a>\u00a0Nasafiy. Qand. \u2013B. 483.<\/span><\/div>\n
    [51]<\/a>\u00a0Nasafiy. Qand. \u2013B. 29.<\/span><\/div>\n
    [52]<\/a>\u00a0Sam\u02bconiy. Ansob. J. III. \u2013B. 387.<\/span><\/div>\n
    [53]<\/a>\u00a0Demirci. Orta Asyada geli\u015fen bilim ve d\u00fc\u015f\u00fcncenin dinamikleri. \u2013B. 83-84; Bartold. O\u02bbrta Osiyo turklari tarixi. \u2013B. 56; Kaz\u0131c\u0131. \u0130slam M\u00fcesseseleri Tarihi. \u2013B. 231.<\/span><\/div>\n
    [54]<\/a>\u00a0Frye. Bukhara. \u2013B. 189; Havansariy, Muhammad Bakir Isfahoniy. Ravzatul jannot fi ahvolil ulamoi vas sadat. Asadulloh Ismoiliyon tahqiqi. \u2013Tehron: Maktabatul Ismoiliyon, 1390. J. IV. \u2013B. 184.<\/span><\/div>\n
    [55]<\/a>\u00a0Roux, Jean Paul. L\u02bbAsie Centrale-Histoire et civilisations. \u2013B. 286.<\/span><\/div>\n
    [56]<\/a>\u00a0Ibn Xallikon. Vafayotul ayon… Ehson Abbos tahqiqi. \u2013Bayrut: Doru Sadir, 1978. J. III. \u2013B. 168.<\/span><\/div>\n
    [57]<\/a>\u00a0Zaydon. J. III. \u2013B. 427.<\/span><\/div>\n
    [58]<\/a>\u00a0Hamaviy, Yoqut. Mu\u02bcjamul buldon. J. III. \u2013B. 335.<\/span><\/div>\n
    [59]<\/a>\u00a0Narshaxiy. Buxoro tarixi. \u2013B. 30<\/span><\/div>\n
    [60]<\/a>\u00a0Ibn Asokir. Tarixu Dimashq. J. LII. \u2013B. 251.<\/span><\/div>\n
    [61]<\/a>\u00a0Ayd\u0131nl\u0131, Osman. Semerkant Tarihi. \u2013B. 373.<\/span><\/div>\n
    [62]<\/a>\u00a0Narshaxiy. Buxoro tarixi. \u2013B. 133-134.<\/span><\/div>\n
    [63]<\/a>\u00a0Sam\u02bconiy. Ansob. J. II. \u2013B. 6.<\/span><\/div>\n
    [64]<\/a>\u00a0Sam\u02bconiy. Ansob. J. III. \u2013B. 394.<\/span><\/div>\n
    [65]<\/a>\u00a0Sam\u02bconiy. Ansob. J. V. \u2013B. 73.<\/span><\/div>\n
    [66]<\/a>\u00a0Sam\u02bconiy. Ansob. J. III. \u2013B. 199.<\/span><\/div>\n
    [67]<\/a>\u00a0Ayd\u0131nl\u0131. Semerkant Tarihi. \u2013B. 373.<\/span><\/div>\n
    [68]<\/a>\u00a0Sam\u02bconiy. Ansob. J. II. \u2013B. 348.<\/span><\/div>\n
    [69]<\/a>\u00a0Sam\u02bconiy. Ansob. J. V. \u2013B. 73; Bartold. Turkiston. \u2013B. 96-97.<\/span><\/div>\n
    [70]<\/a>\u00a0Usta. T\u00fcrklerin islamla\u015fma ser\u00fcveni. \u2013B. 511.<\/span><\/div>\n
    [71]<\/a>\u00a0Qushayriy, Abul Qosim Abdulkarim ibn Havozin Nishopuriy. ar-Risolatul Qushayriyya. thk. Abdulhalim Mahmud Sharif tahqiqi. \u2013Qohira: Dorush shu\u02bcab, 1989. \u2013B. 489-490.<\/span><\/div>\n
    [72]<\/a>\u00a0Narshaxiy. Buxoro tarixi. \u2013B. 31.<\/span><\/div>\n
    [73]<\/a>\u00a0Qurashiy, Abu Muhammad Abdulqodir ibn Muhammad Hanafiy. al-Javohirul muziyya fi tabaqotil hanafiyya.\u00a0\u2013Haydarobod: Majlisu dairotul ma\u02bcorifin nizomiyya, 1914.\u00a0\u2013B. 37.<\/span><\/div>\n
    [74]<\/a>\u00a0Frye. Bukhara. \u2013B. 158.<\/span><\/div>\n
    [75]<\/a>\u00a0Zaydon. Islom madaniyati tarixi. J. III. \u2013B. 448-449.<\/span><\/div>\n
    [76]<\/a>\u00a0Muqaddasiy. Ahsanut taqosim. \u2013B. 259.<\/span><\/div>\n
    [77]<\/a>\u00a0Nasafiy. Qand. \u2013B. 446.<\/span><\/div>\n
    [78]<\/a>\u00a0Sam\u02bconiy. Ansob. J. I. \u2013B. 339.<\/span><\/div>\n
    [79]<\/a>\u00a0Sam\u02bconiy. Ansob. J. V. \u2013B. 590.<\/span><\/div>\n
    [80]<\/a>\u00a0Subukiy, Tojuddin. Tabaqotush shofi\u02bciyya. J. III. \u2013B. 143.<\/span><\/div>\n
    [81]<\/a>\u00a0Zarnujiy. Ta\u02bclimul muta\u02bcallim. \u2013B. 72.<\/span><\/div>\n
    [82]<\/a>\u00a0Sam\u02bconiy. Ansob. J. V. \u2013B. 590.<\/span><\/div>\n
    [83]<\/a>\u00a0Abdullah Ayd\u0131nl\u0131. \u0130mla. T.D.V. \u0130slam Ansiklopedisi. J. XXII. \u2013B. 225; Sam\u02bconiy. Ansob. J. V. \u2013B. 287.<\/span><\/div>\n
    [84]<\/a>\u00a0Sam\u02bconiy. Ansob. J. V. \u2013B.288.<\/span><\/div>\n
    [85]<\/a>\u00a0Sam\u02bconiy. Ansob. J. V. \u2013B. 289.<\/span><\/div>\n
    [86]<\/a>\u00a0Sam\u02bconiy. Ansob. J. V. \u2013B. 289.<\/span><\/div>\n
    [87]<\/a>\u00a0M. U\u011fur Derman. Hattat. T.D.V. \u0130slam Ansiklopedisi. J. XVI. \u2013B. 493.<\/span><\/div>\n
    [88]<\/a>\u00a0Frye. Bukhara. \u2013B. 58, 69.<\/span><\/div>\n
    [89]<\/a>\u00a0Buxorolik Varroq nisbali olimlar: Sam\u02bconiy. Ansob. IV, 311; Ibn Maqula. Ikmal. IV, 158, 563; II, 280; Sam\u02bconiy. Ansob. IV, 371. Samarqandlik Varroq nisbali olimlar: Nasafiy. Qand. \u2013B. 28, 196<\/span><\/div>\n
    [90]<\/a>\u00a0 \u0130smail Yi\u011fit. Ribat. T.D.V. \u0130slam Ansiklopedisi.\u00a0J. XXXV.\u00a0\u2013B. 76-79; Sam\u02bconiy. Ansob. J. V.\u00a0\u2013B. 247.<\/span><\/div>\n
    [91]<\/a>\u00a0Ibn Havqal.\u00a0\u2013B. 467; Istaxriy. Masolikul mamolik.\u00a0\u2013B. 290; Qazviniy. Osorul bilad.\u00a0\u2013B. 557.<\/span><\/div>\n
    [92]<\/a>\u00a0Frye. Bukhara.\u00a0\u2013B. 131.<\/span><\/div>\n
    [93]<\/a>\u00a0Sam\u02bconiy. Ansob. J. II.\u00a0\u2013B. 27.<\/span><\/div>\n
    [94]<\/a>\u00a0Narshaxiy. Buxoro tarixi. \u2013B. 28.<\/span><\/div>\n
    [95]<\/a>\u00a0Narshaxiy. Buxoro tarixi. \u2013B. 31.<\/span><\/div>\n
    [96]<\/a>\u00a0Narshaxiy. Buxoro tarixi. \u2013B. 36.<\/span><\/div>\n
    [97]<\/a>\u00a0Nasafiy. Qand. \u2013B. 143-144.<\/span><\/div>\n
    [98]<\/a>\u00a0Nasafiy. Qand. \u2013B. 90, 179, 270, 425.<\/span><\/div>\n
    [99]<\/a>\u00a0Nasafiy. Qand. \u2013B. 181.<\/span><\/div>\n
    [100]<\/a>\u00a0Nasafiy. Qand. \u2013B. 144.<\/span><\/div>\n
    [101]<\/a>\u00a0Sam\u02bconiy. Ansob. J. I. 239.<\/span><\/div>\n
    [102]<\/a>\u00a0Ibnul Imod. Shajarotuz zahab. J. IV.\u00a0\u2013B. 101.<\/span><\/div>\n
    [103]<\/a>\u00a0S\u00fcleyman Uluda\u011f. Hankah. T.D.V. Islam Ansiklopedisi. J. XVI.\u00a0\u2013B. 42-43; Sam\u02bconiy. Ansob. J. II.\u00a0\u2013B. 313; Qazviniy. Osorul bilad.\u00a0\u2013B.\u00a0 465.<\/span><\/div>\n
    [104]<\/a>\u00a0Nasafiy. Qand. \u2013B. 186.<\/span><\/div>\n
    [105]<\/a>\u00a0Nasafiy. Qand. \u2013B. 465.<\/span><\/div>\n
    [106]<\/a>\u00a0Nasafiy. Qand. \u2013B. 265.<\/span><\/div>\n
    [107]<\/a>\u00a0Sam\u02bconiy. Ansob. J. III.\u00a0\u2013B. 19-20.<\/span><\/div>\n
    [108]<\/a>\u00a0Muqaddasiy.\u00a0\u2013B. 249.<\/span><\/div>\n
    Manba:termiziy.uz<\/span><\/a><\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Movarounnahrga islom dini kirib kelishi bilan diniy ta\u02bclim va u bilan bog\u02bbliq ilmlar ham rivojlana boshladi. Ayniqsa, diniy va dunyoviy ilmlar uzviy holda taraqqiy etdi. Aynan shu davrdan boshlab hududlarda maktablar va madrasalar paydo bo\u02bbla boshladi. Madrasalar qadimdan Yaqin va O\u02bbrta Sharq mamlakatlarida alohida nufuzga ega o\u02bbquv maskani sifatida katta obro\u02bb-e\u02bctibor qozongan. Ko\u02bbhna Buxoro ham …<\/p>\n","protected":false},"author":1,"featured_media":33616,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nHIJRIY ILK UCH ASRDA MOVAROUNNAHRDAGI TA\u02bcLIM MUASSASALARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/bukhari.uz\/?p=33613&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"HIJRIY ILK UCH ASRDA MOVAROUNNAHRDAGI TA\u02bcLIM MUASSASALARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Movarounnahrga islom dini kirib kelishi bilan diniy ta\u02bclim va u bilan bog\u02bbliq ilmlar ham rivojlana boshladi. Ayniqsa, diniy va dunyoviy ilmlar uzviy holda taraqqiy etdi. Aynan shu davrdan boshlab hududlarda maktablar va madrasalar paydo bo\u02bbla boshladi. Madrasalar qadimdan Yaqin va O\u02bbrta Sharq mamlakatlarida alohida nufuzga ega o\u02bbquv maskani sifatida katta obro\u02bb-e\u02bctibor qozongan. 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