{"id":36243,"date":"2024-07-08T07:29:42","date_gmt":"2024-07-08T02:29:42","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=36243"},"modified":"2024-07-08T07:29:42","modified_gmt":"2024-07-08T02:29:42","slug":"abu-rayhon-beruniy-asarlarida-e%ca%bctiqod-masalasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=36243&lang=oz","title":{"rendered":"ABU RAYHON BERUNIY ASARLARIDA E\u02bcTIQOD MASALASI"},"content":{"rendered":"

Buyuk qomusiy olim va mutafakkir Abu Rayhon Beruniy (970-1048) ilk musulmon uyg\u02bbonish davrining eng mashhur namoyandasidir. Beruniyning tug\u02bbilib o\u02bbsgan davri ayni Movarounnahr va Xorazmda islom dini keng tarqalib, mahalliy aholi yangi ilohiy dinni to\u02bbliq anglab yetgan paytga to\u02bbg\u02bbri keldi. Alloma o\u02bbsha davr Xorazmning markaz shaharlaridan biri Kot shahrida hijriy 362-yil zulhijja oyida (973-yil sentabr) tavallud topdi va dastlabki saboqni ona shahrida oldi[9]. Uning oilasi va ilk ta\u02bclimi haqida manbalarda ma\u02bclumot juda kam. Beruniy o\u02bbz asarida yozishicha, otasi uning yoshligidayoq vafot etgan, onasi esa o\u02bbtin sotib qilib kun kechirgan. Ya\u02bcni yosh Beruniy o\u02bbz davrining nochor oilasida hayot kechirgan.<\/span><\/p>\n

Beruniy o\u02bbsmirlik yillarida o\u02bbsha davrning eng mashhur olimlaridan afrig\u02bbiylar saroyida xizmat qilgan Abu Nasr ibn Iroq[1]<\/sup><\/a> nazariga tushadi. Abu Nasr ibn Iroq Xorazm o\u02bblkasi bo\u02bbylab salohiyatli yoshlarni topib, ularga homiylik qilishni yo\u02bblga qo\u02bbygan edi. Mansur ibn Iroq o\u02bbsha davr Xorazm o\u02bblkasi hukmron sulolasi \u201ciroqiylar\u201d ya\u02bcni afrig\u02bbiylar sulolasidan bo\u02bblib, u salohiyatli o\u02bbsmir Beruniyni o\u02bbz qaramog\u02bbiga oladi. Bu, albatta, Beruniyning ilm olishi va yetuk olim bo\u02bblib yetishishida katta muvaffaqiyat bo\u02bbldi. Beruniy asarlarida hech kimga nisbatan ishlatmagan \u201cUstoz\u201d atamasini aynan Abu Nasr ibn Iroqqa nisbatan ishlatgan[1:182]. Shuningdek, undan Ptolemey astronomiyasi va Yevklid geometriyasi bo\u02bbyicha ilm olganini aytib o\u02bbtadi.\u00a0<\/span><\/p>\n

Alloma o\u02bbz asarlaridan birida aynan yoshlik davrini xotirlagan. Unda Beruniy o\u02bbzining ilmga haris ekanini quyidagicha ifodalaydi: \u201cMen bolalik chog\u02bbimdanoq,\u00a0 \u2013 yoshim va sharoitimga qarab, imkon qadar ko\u02bbproq bilim olishga intildim. Buning dalili sifatida quyidagini keltirish kifoya: biz turadigan qasabaga bir yunon ko\u02bbchib kelgan edi. Men har xil don, urug\u02bb, meva va hokazolarni olib borib, unga ko\u02bbrsatar edim va bu narsalar uning tilida qanday atalishini so\u02bbrab, nomini yozib qo\u02bbyardim\u201d[2]. Shundan ma\u02bclum bo\u02bbladiki, Beruniy ana shu yunon qo\u02bbshnisidan yunon hamda suryoniy tilidan boshlang\u02bbich bilimni olgan. Beruniy yana bir asarida fors va arab tillarini o\u02bbrgangani, ulardan yuqori darajaga yetganini ta\u02bckidlagan. Bundan kelib chiqib, Beruniy Xorazm turklaridan bo\u02bblgan degan xulosaga kelish mumkin. Beruniyning ona tili xorazmcha bo\u02bblib, ilmiy lug\u02bbatga ega bo\u02bblmagan\u00a0 til edi. Shuning uchun u arab va fors tillarini puxta o\u02bbrgangan. Shuningdek, bu tillardagi lug\u02bbatdan foydalanish uchun yunon, suriya va ibroniy tillarini yetarli darajada bilgan. Beruniy keyinchalik Hindistonga safari davomida sanskrit tilini ham o\u02bbrganishga kirishgan. Uning bu tildagi bilimi shu darajaga yetadiki, hindistonlik olimlar yordamida hind ilmiy asarlarini arab tiliga o\u02bbgirgan. Alloma arab tilini ham mukammal bilgan, bu tilda she\u02bcr yoza olgan va risolalarida mumtoz asarlardan iqtibos keltirish imkoniga ega bo\u02bblgan[5].<\/span><\/p>\n

995-yilda Ma\u02bcmuniylar tomonidan Kot shahri egallandi va hokimiyat ular qo\u02bbliga o\u02bbtdi. Shu bilan markaz ham Kot shahridan Gurganjga ko\u02bbchdi. Bu voqea Beruniyni ona shahrini tark etishiga sabab bo\u02bbldi. Beruniyning Kot shahrini tark etgach qayerga ketgani haqida aniq ma\u02bclumot yo\u02bbq bo\u02bblsa-da, ma\u02bclum vaqt Ray shahrida yo\u02bbqsillikda yashagani haqida ayrim ma\u02bclumotlar uchraydi[6].<\/span><\/p>\n

997-yilda Beruniy Kot shahriga qaytib keladi. Aynan shu yil may oyida Beruniy o\u02bbz davrining eng yirik matematik va astronomi Abul Vafo al-Buzjoniy[2]<\/sup><\/a> bilan birga oy tutilishini kuzatgani ma\u02bclumdir. Shu yilning o\u02bbzida Beruniy Somoniylar hukmdori Mansur II (997 \u2013 999) saroyida bo\u02bblib, uning homiyligida ham ijod qilgan. Shuning uchun ham, keyinroq yozilgan bir she\u02bcrida Somoniy hukmdorini o\u02bbz homiysi sifatida tariflaydi[7:2334].<\/span><\/p>\n

998-yilda esa Ziyoriylar (928-1042) sulolasidan Jurjon hokimi\u00a0 Shamsulmaoliy Qobus ibn Vashmgir saroyiga taklif etiladi. Unga atab Beruniy 1000-yilda eng nodir asari \u201cOsar al-Boqiya an\u02bcil qurun al-xaliya\u201dni shu yerda yozib tugatadi[7]. Asarning bir necha o\u02bbrinlarida Beruniy o\u02bbz homiysi Qobusni bir necha laqab bilan zikr etadi. \u201cOsar ul-boqiya\u201d \u2013 qadimgi Xorazm xalqlari, yahudiy, nasroniy, majusiy va musulmonlarning urf-odat, an\u02bcana, bayram, taqvim, din va boshqalar haqida qimmatli ma\u02bclumot jamlangan asar edi. 27 yoshli yigitning zakosidan hayratda qolgan Shamsulmaoliy (Qobus ibn Vashmgir) unga vazirlik rutbasini taklif qiladi. Beruniy o\u02bbta yuksak odob bilan shoh taklifini rad etib, Gurganjga borishga ruxsat so\u02bbraydi. Shu bilan birga, Beruniy aynan Jurjondaligida ilk marta yer kengligining birinchi o\u02bblchamlarini aniqlashga harakat qilgan [4].<\/span><\/p>\n

1009-yilda Abul Hasan Ali bin Ma\u02bcmunning taklifiga binoan Beruniy Jurjonni tark etib Xorazmga, Ma\u02bcmuniylar saroyiga qaytadi [7:324]. Xorazmga qaytish Beruniy va uning ilmiy izlanishlari uchun anchayin sermahsul bo\u02bbldi. U Gurganjda o\u02bbn besh yilga yaqin yashadi va ilmiy izlanishlar va astronomik tadqiqotlar olib bordi, bir qator asarlar yozishga kirishdi.<\/span><\/p>\n

1017-yilda Mamuniylar saroyida boshlangan kelishmovchilik oxir oqibat Mamunning o\u02bbldirilishi bilan tugadi. Bundan xabar topgan Sulton Mahmud G\u02bbaznidan qo\u02bbshin bilan Balxga, u yerdan Xorazmga yo\u02bbl oladi. Xorazmni zabt etgach, barcha aybdorlarni tutib jazolaydi. Mamlakatga Amir Oltintoshni voliy etib tayinlab, yillik o\u02bblpon belgilaydi. Bir qancha kishilar, xususan, olimlar ustozi Abdussamad Avval al-Hakimni qarmatiy va kofirlikda ayblab, o\u02bblimga buyuradi. Shubha sirtmog\u02bbi bo\u02bbyniga tushganlar orasida Abu Rayhon Beruniy ham bor edi. Aytishlaricha, sulton uni ham qatlga buyurmoqchi bo\u02bbladi, lekin bir a\u02bcyon \u201cAbu Rayhon deganlari yulduzshunoslikda o\u02bbz zamonining peshvosi, podshohlarning unday kishilarga ehtiyoji zo\u02bbr bo\u02bbladi\u201d, deb uni qutqarib qoladi. Hibsga olingan lashkarboshilar va ularning bola-chaqasi, usta hunarmandlar bilan birga \u201cDor ul-hikma\u201d olimlari ham G\u02bbaznaga yo\u02bbl oladi[3].<\/span><\/p>\n

Shu davrdan Beruniyning G\u02bbaznadagi hayoti boshlanadi. Bu davr ham anchayin sermahsul bo\u02bblib, u Sulton Mahmudning Hindistonga yurishlarida shaxsan qatnashadi va Hind o\u02bblkasini o\u02bbrganishga kirishadi. Sanskrit tilini o\u02bbrgangan olim bu o\u02bblka urf-odatlari, aholisi, madaniyati, dini haqida eng nodir asarlaridan biri \u201cKitab tahqiq ma lil Hind\u201dni yozadi.<\/span><\/p>\n

Abu Rayhon Beruniy islom dini mohiyatini to\u02bbla anglab yetgan, uning arkonlarini ado etgan chin musulmon olimi edi. Buni Beruniyning asarlariga yozgan muqaddimasidan ham bilish mumkin. Xususan, olim \u201cQadimgi xalqlardan qolgan yodgorliklar\u201d asarini quyidagicha boshlaydi:<\/span><\/p>\n

\u201cBismillahir Rohmanir Rohim<\/span><\/p>\n

Zid va o\u02bbxshashlardan oliy Allohga hamd bo\u02bblsin! Maxluqotlarning eng yaxshisi Muhammad Mustafoga va u zotning hidoyat-u haqning imomlari bo\u02bblgan ahli\u2011oilasiga salavot bo\u02bblsin!<\/span><\/p>\n

Alloh taoloning xaloyiq manfaatlari borasidagi nozik tadbirlaridan va barcha yaratmishlariga bo\u02bblgan ulug\u02bbvor ne\u02bcmatlaridan biri shuki, O\u02bbz olamida hech bir zamonni odil rahbardan holi qilmaydi. Kulfatlarda, noxush hodisalarda, balo\u2011ofatlar yetganda pusht\u2011panoh tutishlari, ishlar chalkashganda murojaat qilishlari uchun uni (odil rahbarni) xalqlar uchun omonlik manbai qilib qo\u02bbyadi. Uning (ya\u02bcni odil podshohning) istinboti (ijtihod ila xulosa olishi) bilan olamning nizomi oyoqda turadi, tutqichlari bardavom bo\u02bbladi. Odil rahbarga suyanishlari ularga (odamlarga) farz qilingan bo\u02bblib, bu bilan oxirat savobiga ham erishiladi va bu Alloh subhonahuga itoat, Uning Rasuliga itoatdan hisoblanadi. Bu esa haq va adolatli\u00a0 Zotning so\u02bbziga ko\u02bbra bo\u02bblib, Uning so\u02bbzi uzil\u2011kesil hal qiluvchidir:<\/span><\/p>\n

\u201cEy iymon keltirganlar! Allohga itoat qiling, Uning Rasuliga itoat qiling va o\u02bbzlaringizdan bo\u02bblgan ish boshilarga ham\u201d (Niso surasi, 59\u2011oyat)\u201d[1:2].<\/span><\/p>\n

Shubhasiz, Beruniy e\u02bctiqodi mustahkam musulmon edi. Uning iqlim, shahar va qishloqlar o\u02bbrtasidagi masofani o\u02bblchash, quyosh, oy va yulduzlar harakatiga doir hisoblari Yer yuzining istalgan nuqtasidan turib Ka\u02bcbani topishga qaratilgan edi. Bu esa o\u02bbz navbatida musulmonlar uchun eng zaruriy masala bo\u02bblib, kundalik ijro etiladigan ibodatlarning shartlaridan biri edi.\u00a0 Rub\u02bci maskunning deyarli barcha hududlaridan Hijozga borish yo\u02bbllarini aniqladi, biroq o\u02bbziga Ka\u02bcba ziyorati nasib etmadi. Qibla tomonni aniqlash bo\u02bbyicha amalga oshirgan ishlari, albatta, chin musulmonning ilmiy izlanishlari edi.<\/span><\/p>\n

Beruniy islom ilohiyotida sunniy islomning Ash\u02bcariya mazhabi tarafdori edi. Shu bilan birga, u moturidiy mazhabi olimlari bilan yaqindan aloqada bo\u02bblgan. Biroq u mo\u02bbtaziliy ilohiyotchilarni, xususan, Al-Johizni[3]<\/sup><\/a> qattiq tanqid qilgan. Shuningdek, Muhammad ibn Zakariyo ar-Roziyning masihiylikka xayrixohligini ham tanqid qilgan[6]. Darhaqiqat, Beruniy sunniylik yo\u02bbnalishidagi musulmon bo\u02bblgan. Aqidada Imom Ash\u02bcariy[4]<\/sup><\/a> mazhabida bo\u02bblib, kerak bo\u02bblsa aqidada adashgan musulmonlarni asarlarida tanqid qilgan, ularni musulmonlarga foyda emas, balki zarar keltirayotganlikda ayblagan. Imom Ash\u02bcariyning sof islom aqidasi saqlanib qolishida va turli botil ta\u02bcli\u00admotlarning yo\u02bbq bo\u02bblib ketishidagi xizmati nihoyatda katta edi. Shuning uchun garchi islom olamida ko\u02bbplab ulamolar Ahli sunna val-jamoa e\u02bctiqodida bo\u02bblsa-da, aqidaviy qarashlari \u201cAsh\u02bcariya\u201d nomi bilan alohida e\u02bctirof etilgan. Abu Mansur Moturidiy va Abul Hasan Ash\u02bcariylarning ta\u02bclimotlari o\u02bbrtasida faqatgina juz\u02bciy farqlar bo\u02bblgan va ular asosan bir-birini to\u02bbldirgan. Shuning uchun ham ushbu ikki ta\u02bclimot islom ilohiyotida to\u02bbg\u02bbri ta\u02bclimot sifatida e\u02bctirof etilgan.<\/span><\/p>\n

Abu Rayhon Beruniy o\u02bbz davrida ham hozir ham ba\u02bczilar tomonidan shialikda ayblab kelinadi. Bunga asosiy sabab qilib uning shialik tarafdori bo\u02bblgan Jurjon hokimi Shamsulmaoliy Qobus ibn Vashmgir saroyida bir necha yil xizmat qilgani va unga atab asar yozgani keltiriladi. Lekin shuni unutmaslik kerakki, Beruniy aynan Qobus ibn Vashmgir uchun yozgan asari \u201cQadimgi xalqlardan qolgan yodgorliklar\u201dning biron o\u02bbrnida shialik alomati, ya\u02bcni Ali roziyallohu anhu va u kishining avlodlari haqida, shuningdek, roshid xalifalarga nisbatan nomaqbul fikrlarni keltirmagan. Ma\u02bclumki, shialik yo\u02bbnalishi o\u02bbz an\u02bcanalariga ega bo\u02bblib, bu yo\u02bbnalishdagi mualliflar asarlarida ulardan foydalangan. Ammo Beruniyning hech qaysi asarida biz shialikka moyillikni uchratmaymiz.<\/span><\/p>\n

O\u02bbz navbatida, Beruniyning shialikning ismoiliya[5]<\/sup><\/a> mazhabiga munosabati \u201cOq kiyimlilar va qarmatiylar haqida\u201d risolasida batafsil bayon etilgan bo\u02bblishi mumkin. Afsuski, u bizgacha yetib kelmagan. Biroq \u201cQadimgi xalqlardan qolgan yodgorliklar\u201d asarining \u201cPayg\u02bbambarlik da\u02bcvo qilgan kishilar va ularning aldangan ummatlari \u2013 ularga olamlar Egasining la\u02bcnati bo\u02bblsin \u2013 tarixlari ustida so\u02bbz\u201d qismidagi qarmatiylar[6]<\/sup><\/a> bobi uning e\u02bctiqodini aniq namoyon qiladi. Shuningdek, Beruniy ushbu bobni yozar ekan o\u02bbz pozitsiyasidan turib, haqqoniy faktga asoslangan holda soxta payg\u02bbambarlarni qoralaydi. Asarning ana shu qismi Beruniyning sof islom aqidasida bo\u02bblganini yana bir bor tasdiqlaydi.<\/span><\/p>\n

Beruniy bu qismda islom kirib kelgunicha Movarounnahr va Xurosonda tarqalgan moniylik va mazdakiylik, ularning buzuq g\u02bboyalari, bu soxta ta\u02bclimotlarning asoschilari haqida turli manbalar orqali batafsil ma\u02bclumot beradi. Xususan, moniylik haqida yozarkan, Moniy o\u02bbzini Injilda zikr etilgan oxirgi zamon payg\u02bbambari Furoqlit deb nomlaganini, o\u02bbzining buzuq g\u02bboyalariga odamlarni ishontirganini va oxir-oqibat shoh Bahrom ibn Hurmuz[7]<\/sup><\/a> tomonidan ushlanib, terisi shilib o\u02bbldirilganini ham bayon qiladi[1:242].<\/span><\/p>\n

Islom dini kirib kelishidan oldingi yolg\u02bbon payg\u02bbambarlar va ularning buzuq g\u02bboyalari haqidagi ma\u02bclumotlardan so\u02bbng Beruniy Islom davrida yolg\u02bbondan payg\u02bbambarlik davosi bilan chiqqan Musaylamat al-Kazzob, Bahofarid, Hoshim Ibn Hakimning soxta da\u02bcvatlari va ularga aholining ishonishi haqida yozadi.<\/span><\/p>\n

Beruniy o\u02bbz asarida Hoshim ibn Hakim va uning tarafdorlarini kofirlikda ayblaydi. Hoshim ibn Hakim vafotidan keyin ham uning tarafdorlari Movarounnahrda qolganini, ular shaklan Islom dinida bo\u02bblsa-da, aslida Hoshim ibn Hakimning dinida ekanini aytib o\u02bbtadi. Aynan Muqanna va uning tarafdorlari haqidagi xabarlarni fors tilidan tarjima qilib, \u201cOq kiyimlilar va qarmatiylar xabarlari haqida\u201d nomli kitobga jamlaganini ham bayon etgan[1:247].<\/span><\/p>\n

\u201cQadimgi xalqlardan qolgan yodgorliklar\u201d asarida Beruniy qarmatiya toifasiga ham to\u02bbxtalib, ular tomonidan Makkada qilingan xunrezliklar, hojilarga hujum, \u201cHajar al-asvad\u201dni o\u02bbg\u02bbirlab ketishi haqida ma\u02bclumot keltirgan. Shuningdek, ularning aqidasi botil ekani va sof islom dini ta\u02bclimotiga to\u02bbg\u02bbri kelmasligini ham aytib o\u02bbtgan[1:248]. Beruniy adashgan qarmatiylar boshlig\u02bbi Ibn Abu Zakariyo va uning nojoiz ishlariga to\u02bbxtalar ekan, ular Ibn Abu Zakariyodan oldin botiniyya aqidasiga e\u02bctiqod qilgani va shiallikka mansub bo\u02bblganini zikr etadi. Shundan aniq bo\u02bbladiki, Beruniy shialikka qarshi bo\u02bblgan. Shuningdek, shialik yo\u02bbnalishlaridan hisoblangan qarmatiy va botiniylarning buzuq aqidalarini tanqid qilgan sunniy musulmon bo\u02bblgan, deb xulosa qilish mumkin.<\/span><\/p>\n

Abu Rayhon Beruniy Hindiston tarixiga oid \u201cFi tahqiqi ma lil\u2011Hind\u201d asarida qayerda Alloh taoloni zikr qilsa, albatta \u201csubhonahu va taolo\u201dni, payg\u02bbambarlarni eslaganda \u201calayhis salom\u201dni, Nabiy sollallohu alayhi va sallamni zikr qilganda \u201csallohu alayhi\u201d yoki \u201csollallohu alayhi va sallam\u201dni qoldirmay keltirib o\u02bbtadi.[8] Bu ham Beruniyning imon quvvati va sof aqidasidan darak.<\/span><\/p>\n

Aytishlaricha, Shamsulaimma Abdulaziz Halvoniy o\u02bbz davrida Buxoro qozisi bo\u02bblib, Beruniyning ilm yo\u02bblidagi ayrim urinishlarini himoya qilish uchun uning ishlarini yoqlab, alohida fatvo ham chiqargan. Bundan ko\u02bbrinadiki, Beruniyning ilmiy izlanishlari doimo islom dini ahkomlariga muvofiq bo\u02bblgan. Uning tadqiqotlari va asarlarida islom dini ahkomlariga zid harakat bo\u02bblmagan.<\/span><\/p>\n

Ulug\u02bb faqihlardan Abulhasan Ali ibn Iso Valvolajiy aytadi: \u201cAbu Rayhonni ko\u02bbrgani kirdim. U jon talvasasida, nafasi iztirobda, qalbi siqilgan edi. O\u02bbsha holatda: \u201cBir kuni menga fosid boboning (ona tarafdan bobo) merosdagi ulushi haqida nima degan eding?\u201d, dedi. Men unga ichim og\u02bbrib: \u201cShu holatda\u2011ya?\u201d, dedim. U\u00a0 menga: \u201cHoy sen! Dunyo bilan ushbu masalani bilib xayrlashishim uni bilmay dunyoni tark etishimdan yaxshiroq emasmi?\u201d, dedi. Men unga o\u02bbsha masalani qayta aytib berdim, u yodlab oldi va o\u02bbrgatishni va\u02bcda qilgan masalasini menga o\u02bbrgatdi. Uning huzuridan chiqdim. Yo\u02bblga tushganimdayoq qichqiriq ovozi eshitildi\u201d[7:2331]. Ya\u02bcni Beruniy vafot etdi. Alloh u kishini rahmatiga olsin. O\u02bblim oldidan ham dinning asosiy masalalaridan bo\u02bblgan faroiz(meros) ilmining bir masalasini o\u02bbrganishga haris musulmon kamdan kam topiladi, Abu Rayhon Beruniy ana shunday ilmga mushtoq musulmon edi.<\/span><\/p>\n

Xulosa qilib aytishimiz mumkinki, islom dunyoviy ilmlarining eng yuqori cho\u02bbqqisida mutafakkir va olim Beruniy turadi. Uning o\u02bbrganmagan, qiziqmagan va intilmagan sohasi yo\u02bbq edi. Barcha ilmlar bo\u02bbyicha olim \u2013\u00a0 polimat bo\u02bblib yetishdi. Bularga Beruniyning biror narsani bilishga ishtiyoqi, qiziquvchanligi bilan birga, albatta sof e\u02bctiqodi ham sabab bo\u02bbldi.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
Abu Rayhon Beruniy. \u201cQadimgi xalqlardan qolgan yodgorliklar\u201d. Toshkent, \u201cFan\u201d, 1986. 488 bet.<\/span><\/div>\n
Abu Rayhon Beruniy. Tanlangan asarlar. 4-tom. \u201cFarmakognoziya\u201d. Toshkent, \u201cFan\u201d, 1973. 139-bet.<\/span><\/div>\n
Abul Fazl al-Bayhaqiy. Tarixi Bayhaqiy. Qohira. 1956. 734-bet.<\/span><\/div>\n
Emine Sonnur \u00d6zcan, Bilgi B\u00fcy\u00fcc\u00fcs\u00fc B\u00eer\u00fbn\u00ee, \u00d6t\u00fcken Ne\u015friyat, \u0130stanbul 2007, s.22.<\/span><\/div>\n
Jon Frili.\u00a0 Sharqdan Ziyo, O\u02bbrta Asrlar Islom ilm-fanining zamonaviy dunyo shakllanishidagi o\u02bbrni.<\/span><\/div>\n
Villiam Montgomeri Wat .\u201dBeruniy va g\u02bbayriislomiy dinlar tadqiqi\u201d 46-bet.<\/span><\/div>\n
Y\u00e2kut el-Hamev\u00ee, \u0130r\u015f\u00e2du\u02bcl-Er\u00eeb il\u00e2 Ma\u02bcrifeti\u02bcl-Ed\u00eeb, D\u00e2ru\u02bcl-Garbi\u02bcl-\u0130sl\u00e2m\u00ee, Beyrut 1993, c.6, s.312.<\/span><\/div>\n
\u0627\u0628\u0648 \u0627\u0644\u0631\u064a\u062d\u0627\u0646 \u0627\u0644\u0628\u064a\u0631\u0648\u0646\u064a \u062a\u062d\u0642\u064a\u0642 \u0645\u0627 \u0644\u0644\u0647\u0646\u062f \u0645\u0646 \u0645\u0642\u0648\u0644\u0629 \u0645\u0642\u0628\u0648\u0644\u0629 \u0641\u064a \u0627\u0644\u0639\u0642\u0644 \u0623\u0648 \u0645\u0631\u0630\u0648\u0644\u0629. \u062d\u064a\u062f\u0631\u0627\u0628\u0627\u062f. \u0661\u0669\u0665\u0668. \u0666\u0664\u0667.\u00a0 \u0635<\/span><\/div>\n
\u062a\u0648\u0646\u0633. 182 \u0635. \u0627\u0644\u062f\u0631 \u0627\u0644\u062b\u0645\u064a\u0646 \u0641\u064a \u0623\u0633\u0645\u0627\u0621 \u0627\u0644\u0645\u0635\u0646\u0641\u064a\u0646 \u0627\u0628\u0646 \u0633\u0627\u0639\u064a<\/span><\/div>\n
\u00a0<\/div>\n
[1]<\/sup><\/a> Abu Mansur Ibn Iroq \u2014 Afrig\u02bbiy xorazmshohlar oilasiga mansub bo\u02bblgan. X asr oxirida Qiyotda (hozirgi Beruniy shahri) yashab ijod qilgan. Xorazmshoh Ma\u02bcmun akademiyasining asoschilaridan biri Abu Nasr Mansur ibn Iroq Abu Rayhon Beruniyga o\u02bbsha zamonlarda ham murabbiy, ham ustozlik qilgan. Ibn Iroq yosh daho shogirdiga kerakli barcha bilimlarni berib, o\u02bbzining bir nechta risolasini ham Abu Rayhon Beruniyga bag\u02bbishlaydi.<\/span><\/div>\n
[2]<\/sup><\/a> Abul Vafo al-Buzjoniy \u2013 (940-998) Xurosonning Buzjon viloyatida tug\u02bbilgan. O\u02bbz davrining yetuk astronom va matematigi.<\/span><\/div>\n
[3]<\/sup><\/a> \u0410\u0431\u0443 \u0423\u0441\u043c\u043e\u043d \u0410\u043c\u0438\u0440 \u0438\u0431\u043d \u0411\u0430\u0445\u0440 \u0416\u043e\u04b3\u0438\u0437 (\u0442\u0430\u0445\u043c. 767 \u2014\u00a0 868) \u2014 \u0430\u0440\u0430\u0431 \u043c\u0443\u0442\u0430\u0444\u0430\u043a\u043a\u0438\u0440\u0438, \u0451\u0437\u0443\u0432\u0447\u0438.<\/span><\/div>\n
[4]<\/sup><\/a> Abul Hasan Ali ibn Ismoil Ash\u02bcariy (873-975)\u00a0\u00a0 \u2014 kalom ilmi olimi. Ash\u02bcariyya yo\u02bbnalishi asoschisi.<\/span><\/div>\n
[5]<\/sup><\/a> Ismoiliyya \u2014 Islomdagi shia oqimining asosiy shahobchalaridan biri bo\u02bblib, Islom tarixida juda muhim o\u02bbrin tutgan. Ushbu firqa vakillari turli mamlakatlarda \u201cbotiniya\u201d, \u201csab\u02bciya\u201d, \u201cqarmatiya\u201d, \u201cta\u02bclimiya\u201d, \u201cmulhidiya\u201d va hokazo nomlar bilan atalganlar.<\/span><\/div>\n
[6]<\/sup><\/a> Qarmatlar \u2013 Shialikning\u00a0 ismoiliyya yo\u02bbnalishi asosiy shoxobchalaridan birining tarafdorlari. Bu harakati 9-asr oxirida Iroq janubida vujudga kelgan<\/span><\/div>\n
[7]<\/sup><\/a> Bahrom ibn Hurmuz (579-590) \u2013 Sosoniylar shohi.<\/span><\/div>\n
JAVOHIR ZAFARZODA,<\/span><\/strong><\/div>\n
O\u02bbzR FA Tarix instituti kichik ilmiy xodimi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

Buyuk qomusiy olim va mutafakkir Abu Rayhon Beruniy (970-1048) ilk musulmon uyg\u02bbonish davrining eng mashhur namoyandasidir. Beruniyning tug\u02bbilib o\u02bbsgan davri ayni Movarounnahr va Xorazmda islom dini keng tarqalib, mahalliy aholi yangi ilohiy dinni to\u02bbliq anglab yetgan paytga to\u02bbg\u02bbri keldi. Alloma o\u02bbsha davr Xorazmning markaz shaharlaridan biri Kot shahrida hijriy 362-yil zulhijja oyida (973-yil sentabr) tavallud …<\/p>\n","protected":false},"author":1,"featured_media":36244,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nABU RAYHON BERUNIY ASARLARIDA E\u02bcTIQOD MASALASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ABU RAYHON BERUNIY ASARLARIDA E\u02bcTIQOD MASALASI\" \/>\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=36243&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 BERUNIY ASARLARIDA E\u02bcTIQOD MASALASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"ABU RAYHON BERUNIY ASARLARIDA E\u02bcTIQOD MASALASI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=36243&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=\"2024-07-08T02:29:42+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2024\/07\/etiqodd0807.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"371\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Markaz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:site\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Markaz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"10 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=36243&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=36243&lang=oz\",\"name\":\"ABU RAYHON BERUNIY ASARLARIDA E\u02bcTIQOD MASALASI - 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