{"id":35209,"date":"2024-05-02T10:57:29","date_gmt":"2024-05-02T05:57:29","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=35209"},"modified":"2024-05-02T10:57:29","modified_gmt":"2024-05-02T05:57:29","slug":"o%ca%bbzbekiston-falsafa-tarixi-rivojida-najmiddin-komilov-tasavvufshunoslik-maktabining-o%ca%bbrni-va-izdoshlik-an%ca%bcanalari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=35209&lang=oz","title":{"rendered":"O\u02bbZBEKISTON FALSAFA TARIXI RIVOJIDA NAJMIDDIN KOMILOV TASAVVUFSHUNOSLIK MAKTABINING O\u02bbRNI VA IZDOSHLIK AN\u02bcANALARI"},"content":{"rendered":"

Insonning aqliy kashfiyoti, intellektual salohiyati yuqori darajaga yetgan global davrni raqamlashgan dunyo boshqarmoqda. Ammo bashariyat ong, dunyoqarash, ma\u02bcnaviy kamolot, axloqiy yetuklik nuqtayi nazaridan raqamlashgan dunyo bilan tenglasha olmayapti. Masalaga tasavvuf ta\u02bclimotining eng taraqqiy etgan davri \u2013 X-XII asrlar prizmasidan qaraladigan bo\u02bblsa, insoniyat kelajagi ma\u02bcnaviy qashshoqlik, fikrsizlik, axloqiy tubanlik, nigilizm, genotsid kabi xatarli natija bilan yakunlanishi mumkin. Buning oldini olish uchun ilm, axloq va ma\u02bcnaviyatni uyg\u02bbunlashtirgan tasavvuf olamini yangidan kashf etish bugungi kun zaruratidir. Zero, tasavvufda insonga muhabbat, hayotga tashnalik, qalb go\u02bbzalligi, axloqiy kamolot, pok ishq, ma\u02bcrifat, futuvvat va javonmardlik kabi olijanoblik, vafo va sadoqat kabi ma\u02bcnaviy qadriyatlar mujassam.<\/span><\/p>\n

Tasavvuf yaxlit dunyoqarash bo\u02bblib, diniy tamoyillar dunyoviylikni, dunyoviy tamoyillar diniylikni inkor etmaydi, aksincha, moddiylik va ilohiylik, dunyoviylik oxirat bilan chambarchas bog\u02bbliq, hadisga tayangan holda, dunyoni \u201coxiratning ekinzori\u201d deb talqin etadi.<\/span><\/p>\n

Istiqlol tufayli mamlakatimizda barcha sohalar kabi ilm-fanda ham tubdan o\u02bbzgarish davri boshlandi. Bu falsafa tarixi, shuningdek, tasavvuf ta\u02bclimotini yangicha ruh va aspektlarda tadqiq etish imkonini berdi. Tasavvuf ta\u02bclimoti haqida yozish ham diniy, ham dunyoviy bilimlarni puxta egallash, aqliy-nazariy mushohadakorlik hamda hissiy-obrazli tafakkurni talab etadi. Tasavvufni anglamasdan turib, milliy ma\u02bcnaviyat tarixi, Sharq falsafasi, adabiyoti va madaniyatini mukammal o\u02bbrganib bo\u02bblmaydi. Bu borada ilk qadam tashlagan tasavvufshunos olim va tarjimon, filologiya fanlari doktori, professor Najmiddin Komilov[1]<\/sup><\/a> bo\u02bbldi.<\/span><\/p>\n

Najmiddin Komilovning Sharq xalqlari ma\u02bcnaviyati tarixida chuqur iz qoldirgan diniy-falsafiy ta\u02bclimot haqidagi tadqiqotlarida tasavvufning paydo bo\u02bblishi, tadrijiy rivoji, asosiy jihatlari yoritilgan[4:272]. Olim tarjima nazariyasi, qiyosiy adabiyotshunoslik, tarjima tarixining nazariy masalalarini tahlil etishda yuksak professional salohiyat namunasini ko\u02bbrsatgan. Ustoz matnshunoslik va adabiy janrlar taraqqiyoti bilan bog\u02bbliq masalalarni falsafiy talqin qilib, tasavvuf tarixi, asosiy yo\u02bbnalishlari, tariqat, shariat, haqiqat istilohlarining mazmunini sodda tilda tushuntirib bergan. Najmiddin Komilov tadqiqotlarida Ahmad Yassaviy, Najmiddin Kubro, Ibn Arabiy, Aziziddin Nasafiy, Bahouddin Naqshband Mashrab kabi mutasavviflar ilgari surgan g\u02bboyalar mazmun-mohiyatini ochib bergan.<\/span><\/p>\n

Olim Sharq mumtoz adabiyoti bilan zamonaviylikni uyg\u02bbunlashtirgan ilohiyot, arab, fors tillari va adabiyotini asl holida sharhlab bera olgan [3]. Falsafa va badiiy ijod uyg\u02bbunligi aks etgan \u201cIbn Sino va Dante\u201d asarida Sharq va G\u02bbarbning adabiy aloqalarini davrlashtirgan.<\/span><\/p>\n

Ustoz N.Komilovning tarjimashunoslikdagi o\u02bbziga xos mahorati Farididdin Attorning \u201cIlohiynoma\u201d, Sulton Valadning \u201cMaorif\u201d, Aziziddin Nasafiyning \u201cZubdat ul-haqoyiq\u201d va Husayn Voiz Koshifiyning \u201cFutuvvatnomai sultoniy\u201d[8] kabi asarlar tarjimasida yaqqol namoyon bo\u02bblgan.<\/span><\/p>\n

Aziziddin Nasafiy komil insonga ta\u02bcrif berib, unda to\u02bbrt fazilat, ya\u02bcni yaxshi so\u02bbz, yaxshi fe\u02bcl, yaxshi axloq va ma\u02bcrifat[1:5] mujassam bo\u02bblishini aytgan. Olim asarlarida aks etgan poklik, to\u02bbg\u02bbrilik aslida ustoz siyratida jilvalanib, kitobxonlar ko\u02bbnglini nurga to\u02bbldirgan.<\/span><\/p>\n

Ustoz Najmiddin Komilovning tasavvuf falsafasiga doir nuqtayi nazari ham diqqatga sazovorki, tasavvuf, bir tomondan diniy, ikkinchi tomondan, falsafiy-irfoniy qarashlardan oziqlangan o\u02bbziga xos ta\u02bclimot va axloqiy tamoyillar majmuidir. U inson ruhiyati erki, inson ichki olami, hislari parvozini ifodalab, Sharq falsafiy tafakkuridan muhim o\u02bbrin egallagan, ma\u02bcnaviyatimizni boyitishda ulkan hissa bo\u02bblib qo\u02bbshilgan ezgu g\u02bboyalar, najib hikmatlar silsilasidir[5:250].<\/span><\/p>\n

Ustoz e\u02bctirof etganidek, tasavvufni she\u02bcr bilan bayon etish \u2013 falsafani, ilohiyotshunoslikni she\u02bcrga solish demak. Shu bois, tasavvufiy adabiyotni tom ma\u02bcnodagi falsafiy adabiyot deyish o\u02bbrinli. Farididdin Attor, Jaloliddin Rumiy, Ibn Arabiy, Abdurahmon Jomiy, Mirzo Abdulqodir Bedil Sharqning buyuk faylasuflaridir. Lekin ularning barcha irfoniy asarlari nazmda bitilgan.<\/span><\/p>\n

Irfoniy asarlarni ikki qismga ajratish mumkin: bir qismida tasavvuf ta\u02bclimoti sufiyona istilohlar orqali bayon etilgan bo\u02bblib, Abdulmajid Sanoiyning \u201cHadiqat ul-haqoyiq\u201d, Mahmud Shabustariyning \u201cGulshani roz\u201d, Bedilning \u201cMuhitul a\u02bczam\u201d, Sayyid Qosimiyning \u201cHaqiqatnoma\u201d, So\u02bbfi Ollohyorning \u201cSabotul ojizin\u201d, Bobojon Sanoiyning \u201cKanzul maorif\u201d kabi asarlarida mujassam. Bu asarlar asrlar osha madrasalarda darslik sifatida o\u02bbqitilgan.<\/span><\/p>\n

Ikkinchi qism adabiyotlarda tasavvufga doir qarashlar kechinma, hayajon, vajd, ilohiy ishq tarannumi orifona timsollar, ramzlar va majozlar orqali ifodalangan. Abulmajid Sanoiyning \u201cSayrul ibod\u201d, Farididdin Attorning \u201cIlohiynoma\u201d, \u201cBulbulnoma\u201d, \u201cUshturnoma\u201d, Jaloliddin Rumiyning \u201cMasnaviyi ma\u02bcnaviy\u201d, Xusrav Dehlaviyning \u201cMatla\u02bcul anvor\u201d, Alisher Navoiyning \u201cHayratul abror\u201d,\u00a0 \u201cLisonut tayr\u201d kabi asarlari tasavvufning badiiy interpretatsiyasidir.<\/span><\/p>\n

Ustoz Najmiddin Komilov tasavvuf g\u02bboyalarining jamiyat hayotidagi o\u02bbrniga jiddiy e\u02bctibor qaratib, u ma\u02bcnaviyatning o\u02bbzak-negiz ekani, islom mohiyati va ma\u02bcrifatini anglash, bir yarim ming yillik madaniyat tarixi bebaho qadriyatlarini o\u02bbrganish uchun \u201ckalit\u201d bo\u02bblishini alohida ta\u02bckidlagan.<\/span><\/p>\n

Olim O\u02bbzbekistonda tasavvufshunoslik maktabini yaratib, ilm-fan, adabiyot, tasavvuf ta\u02bclimoti rivojiga katta hissa qo\u02bbshgan. Adabiyot, falsafa, tarix, manbashunoslik kabi yo\u02bbnalishlarda yuzdan ortiq shogirdlar yetishtirib, ularning qalbida ilmga muhabbat uyg\u02bbotgan. Ustozning tasavvufshunoslikni falsafa yo\u02bbnalishi bo\u02bbyicha shogirdlari falsafa fanlari doktorlari J.Xolmo\u02bbminov[6] hamda Z.Isaqova[2] lardir.<\/span><\/p>\n

Najmiddin Komilov tasavvufga doir har bir ilmiy tadqiqot ishining birinchi taqrizchisi bo\u02bblgan. Keyingi yillarda Sharq falsafasi, tasavvuf va uning o\u02bbziga xos xususiyatlarini o\u02bbrganish bo\u02bbyicha ko\u02bbplab tadqiqotlar amalga oshirildi. Bu kabi tadqiqotlar hozir ham davom etmoqda.<\/span><\/p>\n

Izdoshlik an\u02bcanalari haqida so\u02bbz ketganda, taniqli faylasuf olim, falsafa fanlari doktori Ja\u02bcfar Xolmo\u02bbminovning ilmiy-ijodiy faoliyati maqtovga sazovor. Olim jahon dinlari tarixi, rivojlanish bosqichlari evolyutsiyasi jarayonida ularning g\u02bboyaviy asoslarini tasavvuf falsafasi kesimida qiyosiy tahlil etgan. J.Xolmo\u02bbminov falsafa, qiyosiy dinshunoslik, islomshunoslik, manbashunoslik, tarix, adabiyotshunoslik, tilshunoslik, psixologiya, sotsiologiya va etnologiya fanlarining tutash nuqtalarida hosil bo\u02bblgan yangi fan \u2013 qiyosiy tasavvufshunoslikka[7:266] asos soldi. Bu tasavvuf falsafasining genezisi, evolyutsiyasi, praksiologiyasi bilan bog\u02bbliq masalalar tadqiqini butunlay yangi o\u02bblchov, tanqidiy yondashuv, ilmiy mushohada va mantiqiy xulosalar asosida tizimli o\u02bbrganish imkoniyatini kengaytiradi. Olim tasavvuf falsafasining mazmuni va mohiyatini yaxlit holda ochib bergan. Qiyosiy tasavvufshunoslik o\u02bbz tarkibiga tasavvuf tarixi, manbashunosligi, terminologiyasi, falsafasi, tasavvuf falsafasi germenevtikasi, tasavvuf adabiyoti va tasavvuf adabiyoti germenevtikasini qamrab olgan. Fikrimizcha, bu tarkibiy qismlar tasavvuf teologiyasi, etikasi, estetikasi, sotsiologiyasi, aksiologiyasi, psixologiyasi va qiyosiy tasavvufshunoslikka doir tadqiqotlarning yangi pog\u02bbonaga ko\u02bbtarilishini ta\u02bcminlaydi. Olim tasavvufning nazariy asosi Qur\u02bconi karim va hadisi sharif, din peshvolari va ulamolarining g\u02bboyalari bo\u02bblsa, amaliy manbalari Alloh Rasulining sunnati, undan kelib chiqadigan sahobalar odobi, xatti-harakatlari, din peshvolari va ulamolari faoliyati, fe\u02bcl-atvori, yurish-turishi ekani, tasavvuf esa ana shu ikki yo\u02bbnalishning tutashgan nuqtasi, deb haqqoniy belgilagan.<\/span><\/p>\n

Bugungi kunda o\u02bbzbek tasavvufshunoslarining zimmasida qanday vazifalar turibdi?<\/strong><\/span><\/p>\n

Birinchidan, olimning tasavvufshunoslikdagi an\u02bcanalarini davom ettirish, ustoz shaxsining ibratli tomonlarini tadqiq etish va yosh tadqiqotchilar, talabalar o\u02bbrtasida keng targ\u02bbib etish dolzarb vazifa hisoblanadi. Shuningdek, O\u02bbzbekistonda tasavvuf universiteti hamda Najmiddin Komilov maktabi tashkil etilishi maqsadga muvofiq.<\/span><\/p>\n

Ikkinchidan, tasavvufiy-irfoniy asarlarni tushunish, tushuntirish va targ\u02bbib etish bugungi kunning dolzarb vazifalaridan biridir. Ma\u02bcnaviyati yuksalgan jamiyatning kelajagi farovon bo\u02bbladi. Ma\u02bcnaviyat yuksalishi uchun oriflar hayoti, hikmatli so\u02bbzlari, faoliyati, asarlaridan bahramand bo\u02bblish, insoniylik qiyofasini saqlab qolish, odamiylik va saxovatpeshalik fazilatlarini namoyon etish, komillik sari intilish zarur. Buning uchun moddiylik va ma\u02bcnaviyat uyg\u02bbun bo\u02bblishi lozim. Ma\u02bcnaviyat va kamolot haqidagi hikmatlar qorni och odamning qulog\u02bbiga \u201cnon\u201d deb kiradi. Xalq qorni to\u02bbq bo\u02bblganidan keyin kitob o\u02bbqishga vaqt topadi, aksincha, umri bir parcha non topish uchun o\u02bbtadigan xalqning kitob o\u02bbqishga vaqti ham, imkoniyati ham bo\u02bblmaydi. Adolat barqaror jamiyatda inson bir parcha nonni halol topish va vaqtini ilm olishga sarflaydi.<\/span><\/p>\n

Uchinchidan, tasavvuf Sharq mentalligi va ma\u02bcnaviyati bilan chambarchas bog\u02bbliq. Tasavvufga yaqinlashish uchun uni sevish, tasavvufga doir asarlarni o\u02bbqish lozim. Bu o\u02bbz navbatida, o\u02bbquvchidan til o\u02bbrganishni, mukammal izohli lug\u02bbatlar bilan ishlash ko\u02bbnikmasiga ega bo\u02bblishni, tafakkur tarzi, dunyoqarashi keng bo\u02bblishni talab etadi. Buning uchun tasavvufga doir keng ko\u02bblamli tadqiqotlarni ko\u02bbpaytirish, mukammal izohli lug\u02bbatlar, ensiklopediyalar, tasavvufga oid asarlarning sharhli nashrlarini amalga oshirishni taqozo etadi.<\/span><\/p>\n

To\u02bbrtinchidan, tasavvuf allomalari o\u02bbz asarlarini kutubxonalarning qorong\u02bbi xonalarida saqlanishi yoki qo\u02bblyozmalar fondida \u201coltin fond\u201d sifatida saqlanishi uchun yozmagan. Ularning bu asarlarni yozishdan maqsadi kelajakni yanada takomillashgan va axloqiy yetuk holda ko\u02bbrish edi. Ajdodlar ma\u02bcnaviy merosi tadqiqotchi va izlanuvchilarga muhtoj. Buning uchun til bilish ko\u02bbnikmalarini kuchaytirish, tarix, falsafa, manbashunoslik, adabiy tahrir kabi mukammal bilimlarga ega bo\u02bblish lozim. Tasavvuf ma\u02bcnaviyat bulog\u02bbi, ustoz Najmiddin Komilov ta\u02bcbiri bilan aytganda, Xizr chashmasidir. Undan qanchalik qonib ichgan inson shunchalik ma\u02bcnaviy yuksaladi.<\/span><\/p>\n

Xullas, tasavvuf allomalari o\u02bbz davri uchun to\u02bbg\u02bbri bo\u02bblgan o\u02bbziga xos g\u02bboyalar majmuini kashf etgan. Bugunning vazifasi bu g\u02bboyalarni zamonga ko\u02bbr-ko\u02bbrona ko\u02bbchirish emas. Bashariyat bugun hikmatga muhtoj. Millati va dinidan qat\u02bci nazar, o\u02bbz hayot yo\u02bbli va maqsadini yo\u02bbqotib qo\u02bbygan har bir inson qalbining ilohiyligini anglash orqali oriflar bilimidan foydalana oladi. 2022-2026-yillarga mo\u02bbljallangan Taraqqiyot strategiyasida belgilangan \u201cYangi O\u02bbzbekiston \u2013 ma\u02bcrifatli jamiyat\u201d konsepsiyasining milliy dasturi uchun \u201cirfoniylik va dunyoviylik\u201d tamoyilini ta\u02bclim muassasalariga joriy etish va ma\u02bcnaviy-ma\u02bcrifiy ishlarni shu asosda yo\u02bblga qo\u02bbyish bugunning talabidir.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
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    \n
  1. Aziziddin Nasafiy. Zubdat ul-haqoyiq \/ Fors-tojik tilidan N.Komilov tarjimasi. \u2013 T.: Kamalak, 1995. \u2013 B. 5.<\/span><\/li>\n
  2. Is\u02bchoqova Z. Tasavvuf ta\u02bclimotida oriflik va valiylik talqini. Monografiya. \u2013 T.: Abu matbuot-konsalt, 2011. \u2013 B. 296. Shayx Najmiddin Kubro. \u2013 T.: O\u02bbzbekiston, 2013. \u2013 B. 136.; Mashrab. \u2013 T.: O\u02bbzbekiston, 2015. \u2013 B. 128.; Komillik kaliti. Monografiya. \u2013 T.: Toshkent islom universiteti nashriyot-matbaa birlashmasi, 2016. \u2013 B. 252.; Shayx Najmiddin Kubro. \u2013 T.: O\u02bbzbekiston, 2016. \u2013 B. 136.; Xoja Ahror Valiy. \u2013 T.: O\u02bbzbekiston, 2017. \u2013 B. 168.; So\u02bbfi Ollohyor. \u2013 T.: O\u02bbzbekiston, 2018. \u2013 B. 145.; Irfon falsafasi. Monografiya. \u2013 T.: Fan ziyosi, 2022.; Farididdin Attorning \u201cTazkirat ul-avliyo\u201d asaridagi tasavvuf istilohlarining izohli lug\u02bbati. \u2013 Namangan: 2023.<\/span><\/li>\n
  3. Komilov N. Do\u02bbstlik ko\u02bbpriklari. \u2013 T.: Fan, 1979.; Ibn Sino va Dante. \u2013 T.: 1983.; Bu qadimiy san\u02bcat. \u2013 T.: Fan, 1988.; Tafakkur karvonlari. \u2013 T.: Ma\u02bcnaviyat, 1999.; Najmiddin Kubro. \u2013 T.: Abdulla Qodiriy nomidagi xalq merosi nashriyoti, 1995.; Tasavvuf. Birinchi kitob. \u2013 T.: Yozuvchi, 1996.; Tasavvuf. Ikkinchi kitob. Tavhid asrori. \u2013 T.: G\u02bbafur G\u02bbulom, 1999.; Faqr nuri porlagan qalb. \u2013 T.: 2001.; Xizr chashmasi. \u2013 T.: 2005.<\/span><\/li>\n
  4. Komilov N. Tasavvuf yoxud komil inson axloqi. I kitob. \u2013 T.: Yozuvchi, 1996. \u2013 B. 272.<\/span><\/li>\n
  5. Komilov N. Tasavvuf. \u2013 T.: Movarounnahr \u2013 O\u02bbzbekiston, 2009. \u2013 B. 250.<\/span><\/li>\n
  6. Xolmo\u02bbminov J. Jomiy va vahdatul vujud ta\u02bclimoti (Monografiya). \u2013 T.: O\u02bbzbekiston Milliy ensiklopediyasi, 2008. \u2013 B. 236.; Dschami in Europa (Jomiy Yevropada (Risola). Nemis tiliga A.Rahmonov tarjimasi). \u2013 T.: Yangi nashr, 2016. \u2013 B. 28.; Naqshbandiya ta\u02bclimoti va Markaziy Osiyo xalqlari ma\u02bcnaviy birligi (Risola). \u2013 T.: Yangi nashr, 2018. \u2013 B. 28.; Vahdatul vujud falsafasi va Naqshbandiya ta\u02bclimoti (Ibn al-Arabiy, Xoja Muhammad Porso, Xoja Ahror Vali va Mavlono Abdurahmon Jomiy qarashlari asosida). (Monografiya). \u2013 T.: Tafakkur, 2020. \u2013 B. 324.: Xoja Muhammad Porso Buxoriy. Hayoti va falsafiy-irfoniy merosi (Risola). \u2013 T.: Tafakkur tomchilari, 2020. \u2013 B. 44.; Qiyosiy tasavvufshunoslik. \u2013 T.: TDSHI, 2021. \u2013 B. 266.<\/span><\/li>\n
  7. Xolmo\u02bbminov J. Qiyosiy tasavvufshunoslik. \u2013 T.: TDSHI, 2021. \u2013 B. 266.<\/span><\/li>\n
  8. Husayn Voiz Koshifiy. Futuvvatnomai Sultoniy yoxud javonmardlik tariqati. Fors tojik tilidan Najmiddin Komilov tarjimasi. \u2013 T.: Abdulla Qodiriy nomidagi xalq merosi nashriyoti, 1994. \u2013 B. 112.; Komil inson haqida to\u02bbrt risola \/ Fors-tojik tilidan N.Komilov tarjimasi. \u2013 T.: Ma\u02bcnaviyat, 1997. \u2013 B. 280.; Farididdin Attor. Ilohiynoma \/ Tarjima, talqin, tafsir muallifi N.Komilov. \u2013 T.: Yozuvchi, 1994. \u2013 B. 96.<\/span><\/li>\n<\/ol>\n<\/div>\n
    [1]<\/sup><\/a> Najmiddin Komilov (1937-yil 5-oktyabr, Panjikent tumani, Tojikiston \u2013 2012-yil 26-aprel Toshkent) adabiyotshunos olim, filologiya fanlari doktori (1975), professor (1991). <\/em>O\u02bbzbek tasavvuf maktabi an\u02bcanalari asoschisi.<\/em><\/span><\/div>\n
    ZAMIRAXON ISAKOVA,<\/span><\/strong><\/div>\n
    Namangan davlat universiteti\u00a0 professor v.b.,<\/span><\/strong><\/div>\n
    falsafa fanlari doktori (DSc)<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Insonning aqliy kashfiyoti, intellektual salohiyati yuqori darajaga yetgan global davrni raqamlashgan dunyo boshqarmoqda. Ammo bashariyat ong, dunyoqarash, ma\u02bcnaviy kamolot, axloqiy yetuklik nuqtayi nazaridan raqamlashgan dunyo bilan tenglasha olmayapti. Masalaga tasavvuf ta\u02bclimotining eng taraqqiy etgan davri \u2013 X-XII asrlar prizmasidan qaraladigan bo\u02bblsa, insoniyat kelajagi ma\u02bcnaviy qashshoqlik, fikrsizlik, axloqiy tubanlik, nigilizm, genotsid kabi xatarli natija bilan yakunlanishi …<\/p>\n","protected":false},"author":1,"featured_media":35210,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nO\u02bbZBEKISTON FALSAFA TARIXI RIVOJIDA NAJMIDDIN KOMILOV TASAVVUFSHUNOSLIK MAKTABINING O\u02bbRNI VA IZDOSHLIK AN\u02bcANALARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"O\u02bbZBEKISTON FALSAFA TARIXI RIVOJIDA NAJMIDDIN KOMILOV TASAVVUFSHUNOSLIK MAKTABINING O\u02bbRNI VA IZDOSHLIK AN\u02bcANALARI\" \/>\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=35209&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"O\u02bbZBEKISTON FALSAFA TARIXI RIVOJIDA NAJMIDDIN KOMILOV TASAVVUFSHUNOSLIK MAKTABINING O\u02bbRNI VA IZDOSHLIK AN\u02bcANALARI - 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