{"id":36442,"date":"2024-07-18T08:11:37","date_gmt":"2024-07-18T03:11:37","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=36442"},"modified":"2024-07-17T17:16:14","modified_gmt":"2024-07-17T12:16:14","slug":"markaziy-osiyoda-ilk-toshbosma-kitoblarning-nashr-bo%ca%bblish-tarixidan-xix-asr-oxiri-xx-asr-boshlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=36442&lang=oz","title":{"rendered":"MARKAZIY OSIYODA ILK TOSHBOSMA KITOBLARNING NASHR BO\u02bbLISH TARIXIDAN (XIX ASR OXIRI \u2013 XX ASR BOSHLARI)"},"content":{"rendered":"

XIX asr ikkinchi yarimida Chor Rossiyasining Markaziy Osiyoni istilo qilishi bu hududdagi musulmon jamiyatining rus va u orqali G\u02bbarb madaniyati bilan to\u02bbqnashuviga olib keldi. Bu jamiyatning siyosiy, ijtimoiy-iqtisodiy asoslarini keskin o\u02bbzgartirishi tabiiy edi.<\/span><\/p>\n

Toshbosma kitoblar yordamida Turkiston hududida chop etilgan ilk manbalarni aniqlash va ular yordamida Rossiya imperiyasining madaniy va diniy siyosatini tadqiq etish mumkin.<\/span><\/p>\n

Bu yo\u02bbnalishda bir necha tadqiqotlar olib borilgan. Xronologik tartibda oladigan bo\u02bblsak, Markaziy Osiyoda milliy kitobatchilik tarixi bilan birinchi bo\u02bblib shug\u02bbullangan olimlardan biri Husayn Shamsdir. U o\u02bbzbek tilida \u201cMatbaachilik va uning qisqacha tarixi\u201d [7] risolasini yozgan.<\/span><\/p>\n

Shuningdek, A.B.Yazbedev Xiva toshbosmasi haqida ma\u02bclumot beruvchi bir necha monografiyalar muallifidir. Olim faqat Xiva xonligiga oid asarlar bilan cheklangan. Ularning mavzulari manbashunoslik emas, balki san\u02bcatshunoslik jihatidan o\u02bbrganilgan [14;15;16;17]. Bu yo\u02bbnalishda R.Mahmudova [4], M.Rustamov [5], va R.Xolmatovning [6] ham maqola va tezislari e\u02bclon qilingan. Ular ilmiy-ma\u02bcrifiy jamoatchilik va keng kitobxonlar ommasining mazkur davr haqida yangicha tasavvur hosil qilishiga xizmat qilmoqda. Bundan tashqari, G.N.Chabrov [8;9;10] va O.P.Sheglovaning [11] tadqiqotlarida ushbu mavzuga qisman qo\u02bbl urilgan.<\/span><\/p>\n

Toshbosma asarlar G\u02bbarbda ham o\u02bbrganilgan, hatto bir qator kataloglar nashr etilgan. Masalan, Edvardsning [1] inglizcha, G.\u0429yeglovaning [12] ruscha, Xonbobo Mushorning[19] forscha tadqiqotlari shular jumlasidandir.<\/span><\/p>\n

Lekin hanuz keng qamrovli, umumlashtiruvchi tadqiqot o\u02bbtkazilgani yo\u02bbq. Ushbu maqola ana shu ilmiy ehtiyoj taqozosi tufayli vujudga keldi.<\/span><\/p>\n

Tadqiqot obyekti va predmeti sifatida mazkur davr kitobat tarixini o\u02bbrganish uchun XIX asr oxiri \u2013 XX asr boshlarida Markaziy Osiyoda ilk bor nashr qilingan toshbosma kitoblar tanlandi.<\/span><\/p>\n

Markaziy Osiyoda kitob nashr qilishning toshbosma usuli tanlanishining o\u02bbz sabablari bor. Gap shundaki, odatda har qanday jamiyatda kitobat ishi bilan bog\u02bbliq bo\u02bblgan jarayonlarga yangiliklar birdaniga kirib kelavermaydi. Har qanday sivilizatsiyada kitobat shakllari va usullarining almashishi og\u02bbir kechadi. Markaziy Osiyo va unga qo\u02bbshni mintaqalarda kitob chop qilish G\u02bbarb mamlakatlariga nisbatan tarixan kech paydo bo\u02bblgani bunga yaqqol misoldir. Buning qator obyektiv va subyektiv sabablari mavjud edi. Avvalo, ikki ming yillik davr mobaynida tanho hukmronlik qilgan nusxa ko\u02bbchirish, ya\u02bcni qo\u02bblyozma usulini, ikkinchidan, xattotlik san\u02bcati hunarmandlikining kuchli an\u02bcanalarga asoslanganini aytib o\u02bbtish lozim. Jamiyatning texnologik yangiliklardan hadiksirashi, texnik tafakkur darajasi va ijtimoiy ong shakllari ham shunday omillardan edi. Shuningdek,\u00a0 din peshvolarining fan va texnikaga oid ilg\u02bbor kashfiyotlarga keskin salbiy munosabati sabab bo\u02bblgan.<\/span><\/p>\n

Sharq va G\u02bbarb madaniyatlari chorrahasida joylashgan Turkiya misolida bu yangilik qachon va qanday paydo bo\u02bblganini ko\u02bbrib chiqaylik.<\/span><\/p>\n

Istanbulda dastlabki yevropacha bosmaxona 1494-yili ochilgan. XVI asrda arman, XVII asr boshlarida esa grek bosmaxonalari paydo bo\u02bblgan. XVIII asrlarda Usmoniylar xalifaligi (1299\/1300-1922) hududida yevropaliklar, arman va grek jamoalarining o\u02bbnlab bosmaxonalari faoliyat yuritgan. Ammo turkcha va boshqa sharqiy tillarda kitob nashr etish davlat tomonidan taqiqlangan edi. 1727-yil 5-iyulda Sulton Ahmad IIIning (1703-1730) kitob nashr qilishni joriy etish to\u02bbg\u02bbrisidagi farmonidan keyingina turk matbaachisi Ibrohim Mutafarriq (1674-1746) o\u02bbsha yilning dekabr\u02bc oyida Istanbulda dastlabki turk bosmaxonasini ochishga muvaffaq bo\u02bbladi. Uning birinchi bosma kitobi \u201cArabcha-turkcha lug\u02bbat\u201d edi.<\/span><\/p>\n

Istanbulda ilk chop etilgan milliy asar Abu Nasr Javhariy qalamiga mansub asar \u2013 \u201cSihhoh\u201dning 1729-yildagi turkcha tarjimasi edi.<\/span><\/p>\n

Bir asr o\u02bbtib, Fath Alishoh (1797-1834) davrida, 1825-yili Eronning Tabriz shahrida milliy toshbosma ishga tushdi va unda \u201cTarixi Abbosiy\u201d nashr etildi [10]. Aslida bu yerda matbaachilik Safaviylar davrida (1502-1736-yillar) boshlangan. Birinchi matbaa uskunalari XVII asrning birinchi yarmida Italiyadan keltirilgan. Kitobshunoslarning ma\u02bclumotlariga ko\u02bbra, o\u02bbsha davrda Eronda arab, fors va arman tillarida kitoblar nashr etilgan. Birinchisiga katoliklar oqimidan bo\u02bblgan karmelitlar, ikkinchisiga armanlar asos solgan.<\/span><\/p>\n

Karmelitlar rohibi Tadeush[1]<\/sup><\/a> 1618-yil safaviy shoh Abbos Ining (1587-1628) Qazvindagi qarorgohida mehmon bo\u02bblib, arab imlosida ishlaydigan matbaa anjomlarini ko\u02bbrsatadi. Hukmdor unga Isfahon shahrida bosmaxona ochishni topshiradi.<\/span><\/p>\n

Arab va fors tillarida kitoblar nashr qilish bahonasida nasroniy kitoblar chop etib, missionerlikni rivojlantirishni ko\u02bbzlagan Tadeush Abbos Ining ruxsati bilan Vatikanga matbaa uskunalarini so\u02bbrab xat yozadi va 1629-yilning yanvar oyida ular Rimdan Isfahonga keltiriladi [2].<\/span><\/p>\n

Eronda tashkil topgan ikkinchi bosmaxona armanlarniki edi. Uni Isfahon yaqinidagi Julfa degan qishloqda Yakobyan ismli kishi ochgan. Asli savdogar bo\u02bblgan bu odam Istanbulda yashaydigan do\u02bbsti Abgar Tokatesi bilan matbaachilikni o\u02bbrganish uchun Yevropaga ketadi. Eronga qaytib kelgandan keyin o\u02bbnga yaqin xodim yordamida bosmaxona ishini yo\u02bblga qo\u02bbyadi. U ketma-ket ikkita asarni, ya\u02bcni \u201cKaromatli Pavelning yo\u02bbriqnomalari\u201d (1641) va \u201cDiniy aytimlar\u201d (1642) kitoblarini arman tilida nashr etgani ma\u02bclum. Lekin Tavrotni chop qilmoqchi bo\u02bblganida hokimiyat tomonidan matbaasi yopiladi. Arman kitobshunosi R.A.Ishxanyan Julfadagi matbaa haqida yozar ekan, o\u02bbz davrining bilimli kishilaridan bo\u02bblgan Xachatur Kesseratsi uning \u201cruhlantiruvchisi va yo\u02bblboshchisi\u201d ekanini qayd qiladi [3].<\/span><\/p>\n

Umuman, Eronda XIX asrdan boshlab Tabriz, Tehron kabi\u00a0 shaharlarda davlatga qarashli va xususiy matbaa uylari tashkil etila boshlagan. 1880- yillarga kelib, Tabrizda 10 ga yaqin. Tehronda undan ham ko\u02bbp bosmaxona faoliyat yuritgan.<\/span><\/p>\n

Hindistonda ilk toshbosma kitoblar 1556-yildan, u ham bo\u02bblsa, portugallar tomonidan lotin tilida nashr etila boshlagan. Fors tilidagi ilk kitob \u2013 \u201cInshoi Xirqarniy\u201d 1781-yilda chiqqan. 1788-yilda Xotifiyning \u201cLayli va Majnun\u201d, 1788-yilda Sa\u02bcdiy Sheroziyning \u201cGuliston\u201d, asarlari, 1792-yilda esa Hofiz Sheroziyning \u201cDevon\u201di\u00a0 nashr etilgan. Umuman, Hindistonda milliy matbaachilik rivojlanishi XIX asrning 30-yillaridan keyingi davrga to\u02bbg\u02bbri keladi. 1830-yilda Konipur shahrida, 1831-yilda Laknau shahrida ilk toshbosma kitoblar chop etilgan [13:232].<\/span><\/p>\n

Misrda matbaa ishi 1798-1801-yillarda boshlangan. Muhammad \u02bbAli (1806-1849) hukmronligi davrida, 1815-yili Musabikiy nomli kishi nashr ishlarini o\u02bbrganish uchun Italiyaga yuboriladi. U to\u02bbrt yildan keyin keladi va 1820-yilda birinchi milliy matbaa uyini \u2013 \u201cHukumat matbaasi\u201dni tashkil etadi [13: 239-240].<\/span><\/p>\n

Rossiyada ilk nashr Pyotr I (1682-1725) davrida yuz bergan. 1711-yili uning 34 sahifalik \u201cManifest\u201d asari chop etiladi. Bu asar oradan 11-yil vaqt o\u02bbtib, 1722-yili arab tilida Astraxanda bosilgan. 1728-yilda Fanlar akademiyasida, 1755-yildan esa Moskva universitetida arab yozuvidagi kitoblar nashr etish yo\u02bblga qo\u02bbyilgan. Yekaterina IIning ko\u02bbrsatmasiga binoan, 1787-yilda Sankt-Peterburgdagi \u201cOsiyo matbaasi\u201dda Qur\u02bconi karim ilk bor Turkiyadan keltirilgan asl nusxa asosida nashr etilgan. Keyin 1787-1798-yillarda olti marta qayta bosmada chiqarilgan [13:250-253].<\/span><\/p>\n

Qozon shahri Rossiyaning XIX asrdagi madaniy va ilmiy jihatdan eng rivojlangan markazlaridan bo\u02bblgan. Bu yerdagi sharq matbaachiligi Sankt-Peterburg va Moskvani ham ortda qoldirib ketgan. Ushbu shaharda kitoblar asosan turkiyda, shuningdek, arabiy va forsiyda chop etilishining rivojlanishiga ikkita sababni ko\u02bbrsatish mumkin. Birinchidan, Qozon shahri XIX asrning birinchi yarmida rus sharqshunoslik ilmining asosiy markazlaridan biri edi. 1804-yildayoq sharq tillarini o\u02bbrgatadigan universitetlar ochilgan (u 1854-yilgacha Qozonda faoliyat yuritib, keyin Sankt-Peteburgga ko\u02bbchirilgan). Ikkinchidan, Qozon XVIII asrning boshidan XIX asrning 20-yillari oxirigacha Rossiyada sharq matbaasi rivojiga katta hissa qo\u02bbshgan tatarlar shahri edi. Turkiyani istisno qilganda, turkiy xalqlar orasida tatarlar elida XIX asrda butun umrini matbaachilik va kitob savdosiga bag\u02bbishlagan odamlar ko\u02bbp bo\u02bblgan. Markaziy Osiyoda bunday odamlar XIX asrning ikkinchi yarmida, ya\u02bcni matbaachilik paydo bo\u02bblgandan keyin faoliyat yurita boshlagan.<\/span><\/p>\n

Qo\u02bbshni mamlakatlarda matbaachilik ancha avval boshlangan. Lekin Markaziy Osiyoga dastlabki matbaalar kirib kelishi bevosita musulmon mamlakatlar emas, balki mustamlaka davlat yordamida amalga oshdi. Keyinchalik tatarlar uning rivojlanishiga hissa qo\u02bbshgan. Qozonda chop etilgan tafsir va islom tarixiga oid asarlar, shariat qonunchiligiga doir kitoblar, tibbiyot, adabiyot va mantiqqa tegishli arabcha, forscha va turkiy xalqlar tilida chop etilgan nashrlar butun turkiy xalqlar orasiga tezlikda tarqab ketardi. Bu yerda ilk bor 1807-yili \u201cOsiyo\u201d matbaasida \u201cSayfi muluk\u201d asari chop etilgan bo\u02bblsa, 1839-yilda mashhur \u201cQissai Yusuf\u201d nashr qilingan.<\/span><\/p>\n

Markaziy Osiyoda kitob nashriga salbiy munosabat yo\u02bbq emasdi, albatta. Lekin inson tabiatidagi yangilikka intiluvchanlik sabab kishilarda kitob chop qilishga bo\u02bblgan qiziqish ortaverdi. Bir vaqtning o\u02bbzida qo\u02bblyozma, bosma va toshbosma kitoblarning parallel rivojlanishi Turkistonda, xususan, Xorazmda kitobchilik taraqqiyotining xarakterli xususiyati hisoblanadi. Harf terilmaydigan, poligrafik terminologiyasi bo\u02bbyicha yassi chop etish\u00a0 (litografiya) \u2013 matnning oldidan qog\u02bboz varag\u02bbiga bitilgan va tosh shaklga teskarisi tushirilgan aksdan nusxa ko\u02bbchirish usuli qo\u02bbllangan. U Markaziy Osiyo shaharlarida keng yoyilgan. Xiva xonligida chop qilishning aynan shu usuli tanlanishi va mustahkam o\u02bbrin olishining asosiy sabablaridan bir shuki, kitob nashr qilish jarayonida xattot mehnatidan ajralmas tarkibiy qism sifatida foydalanilgan. Lekin bu qo\u02bblyozma bobidagi ko\u02bbp ming yillik an\u02bcanalarini to\u02bbxtatib qo\u02bbymagan. Aksincha, kitob fondini ko\u02bbpaytirishda xattotlar xizmatidan foydalanilgan. Bu ko\u02bbp asrlik qo\u02bblyozma kitoblar orasidan matn jihatidan to\u02bbla, sifatlilarni qayta nusxa ko\u02bbchirish uchun tanlab olishga yordam berardi. Xattotlarning mahorat va qobiliyatini to\u02bblaroq ishga solish uchun yangi imkoniyatlar ochardi. Shu bois Xivada toshbosma qadim an\u02bcanalarga qo\u02bbshilib ketdi.<\/span><\/p>\n

Yana bir boshqa sabab shu ediki, toshbosma kitob bosish usuli harf terish usuli (tipografiya)dan farqli o\u02bblaroq, harf teruvchilar, muharrirlar, korrektorlar ishi bilan bog\u02bbliq ko\u02bbplab sertashvish jarayonlarni talab qilmasdi. Harf terish va chop etish dastgohlari, qimmatbaho va kamyob arabcha bosma harf (shrift)lar uchun ham sarf-xarajatlardan xalos etardi. Eng ahamiyatli tomoni shunda ediki, xususiy tadbirkorlik uchun ham toshbosma usuli arzon tushar edi. Har holda, o\u02bbsha davrda Markaziy Osiyodagi uch xonlikda iqtisod ancha orqada bo\u02bblganini yoddan chiqarmaslik kerak.<\/span><\/p>\n

Toshbosma usulining paydo bo\u02bblishi va rivojlanishi butun Markaziy Osiyo madaniy taraqqiyotida muhim bosqich bo\u02bbldi. U tarixiy ahamiyat kasb etib, kitob chop qilish faollashganidan darak berardi. Ilgari mashhur bo\u02bblgan tarix, falsafa, lug\u02bbatshunoslikka oid ilmiy asarlar mumtoz adabiyot namoyandalari asarlarining qo\u02bblyozmalari toshbosma usuli uchun birinchi navbatdagi manba vazifasini o\u02bbtadi va kitobxonlarning katta qismiga yetib bordi. Shu nashrlar tufayli bugun biz qo\u02bblyozmalari saqlanib qolmagan yoki kamyob asarlar to\u02bbg\u02bbrisidagi ma\u02bclumotlarga egamiz.<\/span><\/p>\n

O\u02bbzbek milliy nashr ishida toshbosma usuli mustahkam o\u02bbrin olishi va rivojlanishining yana bir muhim omili shuki, turli maktab va oqimlari bo\u02bblgan xattotlik san\u02bcati, ko\u02bbp miqdordagi muqovasozlik ustaxonalari mavjud ekaniga, ularda o\u02bbrtacha haq evaziga mohir xattotlar istalgan qo\u02bblyozmani qayta ko\u02bbchirib berishi mumkin bo\u02bblganiga qaramay, qo\u02bblyozmachilik xalqning o\u02bbsib borayotgan ehtiyojini qondira olmas edi. O\u02bbsha davrda ko\u02bbpgina musulmon o\u02bblkalarida toshbosma matbaa mavjud bo\u02bblib, Markaziy Osiyoga ularda chop qilingan ancha arzon kitoblar kelardi. Turkiya, Eron va Tataristonda nashr etilgan asarlar turkistonlik ma\u02bcrifatparvarlarning ko\u02bbzlarini qizdirar edi. Bundan tashqari, Xiva xonligida kitobxonlik madaniyati juda rivojlangan, maktab va madrasalar ko\u02bbp bo\u02bblib, bu ham kitobga ehtiyojni oshirardi.<\/span><\/p>\n

Xullas, Markaziy Osiyoda toshbosma matbaa paydo bo\u02bblgandan keyin noshir va kitobfurushlar talabdan kelib chiqqan xolda, o\u02bbzining fan va adabiyot tarixidan xabardorligi, xattotlar mahorati, Sharq xalqlari kitob fondlari xazinasiga asoslanib, turli mavzularda kitoblar chiqarishga kirishib ketgan.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
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  1. Edwards E.E. A Catalogue of Persian Printed Books in the British Museum. L., 1922.<\/span><\/li>\n
  2. Floor W.M. The first printing-press in Iran\/\/ZDMG. 1980. Bd.130. 2 \u2013P. 370.<\/span><\/li>\n
  3. \u0418\u0448\u0445\u0430\u043d\u044f\u043d \u0420. \u0410. \u041a\u043d\u0438\u0433\u043e\u043f\u0435\u0447\u0430\u0442\u0430\u043d\u0438\u0435 \u0432 \u0410\u0440\u043c\u0435\u043d\u0438\u0438. XVI-XVII \u0432\u0432. \u041c:, \u2013 1964. \u2013 C. 127.<\/span><\/li>\n
  4. \u041c\u0430\u0445\u043c\u0443\u0434\u043e\u0432\u0430 \u0420. \u041b\u0438\u0442\u043e\u0433\u0440\u0430\u0444\u0438\u0440\u043e\u0432\u0430\u043d\u043d\u044b\u0435 \u043f\u0440\u043e\u0438\u0437\u0432\u0435\u0434\u0435\u043d\u0438\u044f \u0438 \u0438\u0445 \u0437\u043d\u0430\u0447\u0435\u043d\u0438\u0435 \u0432 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u0443\u0437\u0431\u0435\u043a\u0441\u043a\u043e\u0439 \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u044b (\u043a\u043e\u043d\u0435\u0446 XIX – \u043d\u0430\u0447\u0430\u043b\u043e XX.). \u2013 \u0422.: 1971<\/span><\/li>\n
  5. \u0420\u0443\u0441\u0442\u0430\u043c\u043e\u0432 \u041c.\u0418. \u0418\u0441\u0442\u043e\u0440\u0438\u044f \u043a\u043d\u0438\u0433 \u0438 \u043a\u043d\u0438\u0436\u043d\u043e\u0433\u043e \u0434\u0435\u043b\u0430 \u0432 \u0421\u0440\u0435\u0434\u043d\u0435\u0439 \u0410\u0437\u0438\u0438 (\u0432\u0442\u043e\u0440\u0430\u044f \u043f\u043e\u043b\u043e\u0432\u0438\u043d\u0430 XIX \u2013\u043f\u0435\u0440\u0432\u0430\u044f \u0447\u0435\u0442\u0432\u0435\u0440\u0442\u044c XX \u0432.\u0432. \u0410\u0432\u0442\u043e\u0440\u0435\u0444\u0435\u0440\u0430\u0442. \u0434\u0438\u0441\u0441. \u2013 \u0422.,1968.<\/span><\/li>\n
  6. \u0425\u043e\u043b\u043c\u0430\u0442\u043e\u0432. \u0420. \u00ab\u0418\u0437 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u0443\u0437\u0431\u0435\u043a\u0441\u043a\u043e\u0439 \u0441\u0442\u0430\u0440\u043e\u043f\u0435\u0447\u0430\u0442\u043d\u043e\u0439 \u0430\u0440\u0430\u0431\u043e\u0433\u0440\u0430\u0444\u0438\u0447\u043d\u043e\u0439 \u043a\u043d\u0438\u0433\u0438 \u0438 \u043a\u043d\u0438\u0436\u043d\u043e\u0439 \u043a\u0443\u043b\u044c\u0442\u0443\u0440\u044b \u0432 \u0433\u043e\u0440\u043e\u0434\u0430\u0445 \u0424\u0435\u0440\u0433\u0430\u043d\u0441\u043a\u043e\u0439 \u0434\u043e\u043b\u0438\u043d\u044b. (1867-1917)\u00bb \u0430\u0432\u0442\u043e\u0440\u0435\u0444\u0435\u0440\u0430\u0442. \u0434\u0438\u0441\u0441. \u2013 \u0422.,1986.<\/span><\/li>\n
  7. \u04b2\u0443\u0441\u0430\u0439\u043d \u0428\u0430\u043c\u0441. \u041c\u0430\u0442\u0431\u0430\u0430\u0447\u0438\u043b\u0438\u043a \u0432\u0430 \u0443\u043d\u0438\u043d\u0433 \u049b\u0438\u0441\u049b\u0430\u0447\u0430 \u0442\u0430\u0440\u0438\u0445\u0438. \u2013 \u0421\u0430\u043c\u0430\u0440\u049b\u0430\u043d\u0434. \u0423\u0437\u0413\u0418\u0417. \u2013 1930. \u2013\u0411.56.<\/span><\/li>\n
  8. \u0427\u0430\u0431\u0440\u043e\u0432 \u0413.\u041d. \u041a \u0438\u0437\u0443\u0447\u0435\u043d\u0438\u044e \u0421\u0440\u0435\u0434\u043d\u0435\u0430\u0437\u0438\u0430\u0442\u0441\u043a\u043e\u0433\u043e \u043a\u043d\u0438\u0436\u043d\u043e\u0433\u043e \u043f\u0435\u0440\u0435\u043f\u043b\u0435\u0442\u0430 \/\/ \u041d\u0430\u0440\u043e\u0434\u044b \u0410\u0437\u0438\u0438 \u0438 \u0410\u0444\u0440\u0438\u043a\u0438. \u0418\u0437\u0434. \u0410\u043a\u0430\u0434\u0435\u043c\u0438\u044f \u041d\u0430\u0443\u043a \u0421\u0421\u0421\u0420. \u2013 \u041c., 1965. \u2013 \u0421.136-141. (\u0418\u0412\u0410\u041d).<\/span><\/li>\n
  9. \u0427\u0430\u0431\u0440\u043e\u0432 \u0413.\u041d. \u041a\u043d\u0438\u0433\u043e\u043f\u0435\u0447\u0430\u0442\u0430\u043d\u0438\u0435 \u0432 \u0421\u0440\u0435\u0434\u043d\u0435\u0439 \u0410\u0437\u0438\u0438 \u0432\u0442\u043e\u0440\u043e\u0439 \u043f\u043e\u043b\u043e\u0432\u0438\u043d\u044b XIX \u0432. \u2013 \u0412. \u043a\u043d.: 400 \u043b\u0435\u0442 \u0440\u0443\u0441\u0441\u043a\u043e\u0433\u043e \u043a\u043d\u0438\u0433\u043e\u043f\u0435\u0447\u0430\u0442\u0430\u043d\u0438\u0435 (\u0422.1). \u041c., 1964. \u2013 \u0411.458-462.<\/span><\/li>\n
  10. \u0427\u0430\u0431\u0440\u043e\u0432. \u0413. \u041d. \u0423 \u0438\u0441\u0442\u043e\u043a\u043e\u0432 \u0443\u0437\u0431\u0435\u043a\u0441\u043a\u043e\u0439 \u043f\u043e\u043b\u0438\u0433\u0440\u0430\u0444\u0438\u0438. \u041a\u043d\u0438\u0433\u0430. \u0418\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f \u0438 \u043c\u0430\u0442\u0435\u0440\u0438\u0430\u043b\u044b. \u0421\u0431\u043e\u0440\u043d\u0438\u043a IV. \u0418\u0437\u0434. \u0412\u0441\u0435\u0441\u043e\u044e\u0437\u043d\u043e\u0439 \u043a\u043d\u0438\u0436\u043d\u043e\u0439 \u043f\u0430\u043b\u0430\u0442\u044b. \u2013 \u041c., \u2013 1961. \u2013 \u0421.317.<\/span><\/li>\n
  11. \u0429\u0435\u0433\u043b\u043e\u0432\u0430 \u041e.\u041f. \u0418\u0440\u0430\u043d\u0441\u043a\u0430\u044f \u043b\u0438\u0442\u043e\u0433\u0440\u0430\u0444\u0438\u0440\u043e\u0432\u0430\u043d\u043d\u0430\u044f \u043a\u043d\u0438\u0433\u0430. \u2013\u041c. \u041d\u0430\u0443\u043a\u0430. \u20131979. \u2013 \u0421.254.<\/span><\/li>\n
  12. \u0429\u0435\u0433\u043b\u043e\u0432\u0430 \u041e.\u041f. \u041a\u0430\u0442\u0430\u043b\u043e\u0433 \u043b\u0438\u0442\u043e\u0433\u0440\u0430\u0444\u0438\u0440\u043e\u0432\u0430\u043d\u043d\u044b\u0445 \u043a\u043d\u0438\u0433 \u043d\u0430 \u043f\u0435\u0440\u0441\u0438\u0434\u0441\u043a\u043e\u043c \u044f\u0437\u044b\u043a\u0435 \u0432 \u0441\u043e\u0431\u0440\u0430\u043d\u0438\u0438 \u041b\u0435\u043d\u0438\u043d\u0433\u0440\u0430\u0434\u0441\u043a\u043e\u0433\u043e \u043e\u0442\u0434\u0435\u043b\u0435\u043d\u0438\u044f \u0418\u043d\u0441\u0442\u0438\u0442\u0443\u0442\u0430 \u0432\u043e\u0441\u0442\u043e\u043a\u043e\u0432\u0435\u0434\u0435\u043d\u0438\u044f \u0410\u041d \u0421\u0421\u0421\u0420. \u2013 \u041c.: \u041d\u0430\u0443\u043a\u0430. 1975. I-II \u0442\u043e\u043c.<\/span><\/li>\n
  13. \u042f\u0437\u0431\u0435\u0440\u0434\u0438\u0435\u0432 \u0410. \u0413\u0443\u043d\u0434\u043e\u0433\u0430\u0440 \u043c\u0435\u0442\u0431\u0435\u0447\u0438\u043b\u0438\u0433\u0438 \u0432\u0430 \u043a\u043e\u043d\u0435 \u0442\u0443\u0440\u043a\u043c\u0435\u043d \u0431\u0430\u0441\u043c\u0430 \u043a\u0438\u0442\u043e\u043f\u043b\u0430\u0440\u044b. \u2013 \u0410\u0448\u0433\u0430\u0431\u0430\u0442, 2002. \u2013 \u0411.232.<\/span><\/li>\n
  14. \u042f\u0437\u0431\u0435\u0440\u0434\u0438\u0435\u0432 \u0410\u043b\u043c\u0430\u0437. \u041a\u043d\u0438\u0436\u043d\u043e\u0435 \u0434\u0435\u043b\u043e \u0432 \u0434\u0440\u0435\u0432\u043d\u0435\u0439 \u0421\u0440\u0435\u0434\u043d\u0435\u0439 \u0410\u0437\u0438\u0438 (1995).<\/span><\/li>\n
  15. \u042f\u0437\u0431\u0435\u0440\u0434\u0438\u0435\u0432 \u0410\u043b\u043c\u0430\u0437. \u0418\u0437 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u0431\u0438\u0431\u043b\u0438\u043e\u0433\u0440\u0430\u0444\u0438\u0440\u043e\u0432\u0430\u043d\u0438\u044f \u043d\u0430\u0446\u0438\u043e\u043d\u0430\u043b\u044c\u043d\u043e\u0439 \u043f\u0435\u0447\u0430\u0442\u0438 \u043d\u0430\u0440\u043e\u0434\u043e\u0432 \u0421\u0440\u0435\u0434\u043d\u0435\u0439 \u0410\u0437\u0438\u0438 \u0432\u0442\u043e\u0440\u043e\u0439 \u043f\u043e\u043b\u043e\u0432\u0438\u043d\u044b XIX \u0438 \u043f\u0435\u0440\u0432\u043e\u0439 \u0447\u0435\u0442\u0432\u0435\u0440\u0442\u0438 XX \u0432\u0435\u043a\u0430. 1974.<\/span><\/li>\n
  16. \u042f\u0437\u0431\u0435\u0440\u0434\u0438\u0435\u0432 \u0410\u043b\u043c\u0430\u0437. \u0418\u0437\u0434\u0430\u0442\u0435\u043b\u044c\u0441\u043a\u043e\u0435 \u0434\u0435\u043b\u043e \u0432 \u0434\u043e\u0440\u0435\u00ad\u0432\u043e\u043b\u044e\u0446\u0438\u043e\u043d\u043d\u043e\u043c \u0422\u0443\u0440\u043a\u043c\u0435\u043d\u0438\u0441\u0442\u0430\u043d\u0435 (1993).,<\/span><\/li>\n
  17. \u042f\u0437\u0431\u0435\u0440\u0434\u0438\u0435\u0432 \u0410\u043b\u043c\u0430\u0437. \u0421\u0442\u0430\u0440\u043e\u043f\u0435\u0447\u0430\u0442\u043d\u044b\u0435 \u0422\u0443\u0440\u043a\u043c\u0435\u043d\u0441\u043a\u0438\u0435 \u043a\u043d\u0438\u0433\u0438. (\u043f\u0440\u043e\u0431\u043b\u0435\u043c\u044b \u0441\u043e\u0431\u0440\u0430\u043d\u0438\u044f, \u0431\u0438\u0431\u043b\u0438\u043e\u0433\u0440\u0430\u0444\u0438\u0440\u043e\u0432\u0430\u043d\u0438\u044f \u0438 \u0438\u0437\u0443\u0447\u0435\u043d\u0438\u044f). \u2013 \u041c.: \u041e\u0440\u0438\u0435\u043d\u0442 \u2013\u043f\u0440\u0435\u0441\u0441. 2001. \u2013 \u0421.168.<\/span><\/li>\n
  18. \u042f\u0437\u0431\u0435\u0440\u0434\u0438\u0435\u0432 \u0410\u043b\u043c\u0430\u0437. \u0422\u0443\u0440\u043a\u043c\u0435\u043d\u0441\u043a\u0430\u044f \u043a\u043d\u0438\u0433\u0430 \u043d\u0430 \u0430\u0440\u0430\u0431\u0441\u043a\u043e\u0439 \u0433\u0440\u0430\u0444\u0438\u043a\u0435. (1981 \u043d\u0430 \u0442\u0443\u0440\u043a. \u042f\u0437\u044b\u043a.).<\/span><\/li>\n
  19. \u0641\u0647\u0631\u0633\u062a \u0643\u062a\u0627\u0628\u0647\u0627\u0649 \u062c\u0627\u0628\u0649 \u0641\u0627\u0631\u0633\u0649\u060c \u0643\u0631\u062f \u0622\u0648\u0631\u0646\u062f \u062e\u0627\u0646\u0628\u0627\u0628\u0627 \u0645\u0634\u0627\u0631\u060c \u062c\u0644\u062f \u0627\u0648\u0644 (\u0627\u0644\u0641-\u062a)\u060c \u062c\u0644\u062f \u062f\u0648\u0645 (\u062b-\u0632)\u060c \u062a\u0647\u0631\u0627\u0646\u060c 1341-1350-<\/span><\/li>\n<\/ol>\n<\/div>\n
    [1]<\/sup><\/a> Eronda \u201cAvliyo Tadeush ibodatxonasi\u201d deb ataladigan cherkov hozirgacha saqlanib qolgan.<\/span><\/div>\n
    Shovosil ZIYODOV,<\/span><\/strong><\/div>\n
    Imom Buxoriy xalqaro ilmiy-tadqiqot markazi direktori, tarix fanlari doktori, professor<\/span><\/strong><\/div>\n
    Mavluda Karimova,\u00a0 <\/span><\/strong><\/div>\n
    O\u02bbzbekistondagi Islom sivilizatsiyasi markazi tadqiqotchisi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    XIX asr ikkinchi yarimida Chor Rossiyasining Markaziy Osiyoni istilo qilishi bu hududdagi musulmon jamiyatining rus va u orqali G\u02bbarb madaniyati bilan to\u02bbqnashuviga olib keldi. Bu jamiyatning siyosiy, ijtimoiy-iqtisodiy asoslarini keskin o\u02bbzgartirishi tabiiy edi. Toshbosma kitoblar yordamida Turkiston hududida chop etilgan ilk manbalarni aniqlash va ular yordamida Rossiya imperiyasining madaniy va diniy siyosatini tadqiq etish mumkin. …<\/p>\n","protected":false},"author":1,"featured_media":36443,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMARKAZIY OSIYODA ILK TOSHBOSMA KITOBLARNING NASHR BO\u02bbLISH TARIXIDAN (XIX ASR OXIRI \u2013 XX ASR BOSHLARI) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MARKAZIY OSIYODA ILK TOSHBOSMA KITOBLARNING NASHR BO\u02bbLISH TARIXIDAN (XIX ASR OXIRI \u2013 XX ASR BOSHLARI)\" \/>\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=36442&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MARKAZIY OSIYODA ILK TOSHBOSMA KITOBLARNING NASHR BO\u02bbLISH TARIXIDAN (XIX ASR OXIRI \u2013 XX ASR BOSHLARI) - 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