{"id":36803,"date":"2024-08-06T09:35:30","date_gmt":"2024-08-06T04:35:30","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=36803"},"modified":"2024-08-06T09:35:30","modified_gmt":"2024-08-06T04:35:30","slug":"ta%ca%bclim-tizimining-ikkinchi-renessans-taraqqiyotidagi-o%ca%bbrni","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=36803&lang=oz","title":{"rendered":"TA\u02bcLIM TIZIMINING IKKINCHI RENESSANS TARAQQIYOTIDAGI O\u02bbRNI"},"content":{"rendered":"

Amir Temur va temuriylar davrida Movarounnahr va Xurosonda, xususan, poytaxt Samarqandda fan va madaniyatning yangidan tug\u02bbilishi, ta\u02bclim tizimining rivojlanishi Amir Temur va uning nabiralari Muhammad Sulton va Mirzo Ulug\u02bbbek nomi bilan bog\u02bbliq. Ular ilm-fan sohasini hamisha qo\u02bbllab-quvvatlagan.<\/span><\/p>\n

Sharq o\u02bblkalarida ta\u02bclim tizimi va uning bosqichlari bizgacha yetib kelgan manbalar asosida qator olimlar tomonidan tadqiq etilib, natijalari turli tillarga tarjima qilingan [3].<\/span><\/p>\n

Ma\u02bclumki, XIV asr oxirida Movarounnahrda Amir Temur saltanati tashkil topganidan so\u02bbng mamlakatni birlashtirish va turli yurishlar uyushtirish bilan birga ta\u02bclim tizimini yaxshilash bo\u02bbyicha ham keng ko\u02bblamdagi ishlar amalga oshirildi. Samarqandda Amir Temurning xotinlari \u2013 Saroymulkxonim madrasasi, Tuman og\u02bbo xonaqoh va kulohfurushon timi, nabirasi Muhammad Sulton madrasasi, amirlaridan Idiku Temur Feruzshoh madrasasi, amaldorlaridan Samarqand sadri mavlono Qutbiddin madrasa qurdirdi. Bundan tashqari, yuqorida nomlari keltirilgan mashhur insonlardan boshqa shaxslar tomonidan ham qator inshootlar, jumladan, madrasalar bunyod etilgan.<\/span><\/p>\n

Madrasalarda o\u02bbqish arab tilida olib borilgan. Shuning uchun arab tili morfologiyasi va sintaksisi chuqur o\u02bbrgatilgan. O\u02bbqitiladigan hamma asar yoki ularning sharhlari arab tilida yozilgan edi. Shuning uchun talabalardan arab tilini mukammal bilish jiddiy talab qilingan. Bu esa mudarrislardan ham, talabalardan ham katta mas\u02bculiyat talab etgan.<\/span><\/p>\n

O\u02bbqitiladigan ilmlar tasnifi, o\u02bbqitish saviyasi, mudarrislar mavqeiga binoan madrasalar ikki bosqichga bo\u02bblingan. Birinchisi umumiy ta\u02bclim beruvchi o\u02bbquv maskani \u2013 u madrasa deb atalgan. Bunday madrasalarda ilmi naqliya \u2013 diniy ilmlar ancha chuqur o\u02bbrganilgan. Ilmi aqliya \u2013 tabiiy fanlardan esa umumiy ma\u02bclumot berilgan. Bu turdagi madrasalar kichikroq shaharlarda, tumanlarda, ba\u02bczi katta mahallalarda ham bo\u02bblgan. Umumiy ta\u02bclim madrasalarini bitirgan talabalar, ko\u02bbproq, maktablarda o\u02bbqituvchi, masjidlarda imom, qozixonalarda mufti yoki boshqa lavozimlarda ishlagan. Lekin bunday madrasani bitirganlar ichidagi iqtidorli talabalar ikkinchisi \u2013 madrasayi oliyada o\u02bbqishni davom ettirgan.<\/span><\/p>\n

Madrasayi oliya ta\u02bclim-tarbiyaning eng oliy bosqichi hisoblangan. Bunday madrasalar asosan ilm-fan rivojlangan Samarqand, Buxoro, Xiva va Hirot kabi shaharlarda bo\u02bblgan.<\/span><\/p>\n

Qoida bo\u02bbyicha madrasalarda o\u02bbqish kunlari haftaning to\u02bbrt kuni \u2013 shanba, yakshanba, dushanba, seshanba, ikki kuni\u00a0 \u2013 chorshanba va payshanba dars tayyorlash kunlari, juma esa dam olish kuni hisoblangan. O\u02bbqish bir yilda olti oy davom etgan. Aslida o\u02bbquv yili mezon oyining birinchi kuni (21-sentyabr) da boshlanib, hamal oyining birinchi kuni (21-mart)da tugagan. Qolgan hamal, savr, javzo, saraton, asad, sumbula oylari ta\u02bctil davri bo\u02bblib, talabalar tirikchilik (hunarmandchilik, dehqonchilik, masjidlarda imomlik va h.) bilan band edi. Ba\u02bczilari esa madrasalarda qolib, o\u02bbqishni mustaqil tarzda davom ettirgan.<\/span><\/p>\n

O\u02bbqitish tanlov asosida olib borilgan. Bilimi kuchli talabalar o\u02bbqishni davom ettirgan, ilm saviyasi yetarli bo\u02bblmagan talabalar o\u02bbqishdan ozod etilgan. Jumladan, Hirotdagi Ixlosiya madrasasida har 30 kunda 30 ta talabadan kuchlilari ajratib olinar edi [13]. Madrasaga boshlang\u02bbich ta\u02bclim maktabini tugatgan o\u02bbspirinlar qabul qilingan.<\/span><\/p>\n

Madrasalardagi o\u02bbquv muddati haqida so\u02bbz yuritganda, shuni ta\u02bckidlab o\u02bbtish kerakki, turli madrasalarda o\u02bbquv muddati bilim doirasiga qarab turlicha bo\u02bblgan. Movarounnahr madrasalarida, jumladan, Ulug\u02bbbek madrasasida o\u02bbqish muddati 19-20 yilga mo\u02bbljallangan o\u02bbquv reja asosida tuzilgan. Ba\u02bczi vaqfnomalarga ko\u02bbra, o\u02bbquv muddati 21 yilga uzaytirilgan yoki ba\u02bczan 8 yilga qisqartirilgan. Ulug\u02bbbek madrasasida o\u02bbquv muddati rasman 8 yilga mo\u02bbljallangan [4]. Shunga binoan o\u02bbquv rejasi ishlab chiqilgan. Lekin Ulug\u02bbbek madrasasida o\u02bbqib, ijozatnoma olish muddati o\u02bbn olti yil ham bo\u02bblgani haqida Shamsiddin Muhammad Balxiyning sanad (shahodatnoma)i dalolat beradi [8].<\/span><\/p>\n

Madrasalarda asosan o\u02bbrganilayotgan fanlar tarkibida ulumi naqliya (Qur\u02bcon, hadis, fiqh, tasavvuf) va u bilan bog\u02bbliq ilohiy ilmlardan tashqari, dunyoviy fanlar chuqur o\u02bbqitilgan. Tarix, adabiyot, falsafa, jug\u02bbrofiya, aniq fanlar, tibbiyot, xattotlik san\u02bcati, she\u02bcriyat va boshqa fanlar shular jumlasidandir. Lekin ba\u02bczi madrasalarda yo\u02bbnalishiga qarab, xususan, Ulug\u02bbbek madrasasida riyoziyot, handasa, ilmi hay\u02bcat, tarix, jug\u02bbrofiya, ilmi aruz, muhandislik, arab tili va uning morfologiyasi, falsafa, mantiq fanlariga katta e\u02bctibor berilgan.<\/span><\/p>\n

Madrasani bitirgan talabalarga ijozatnoma (diplom) berilar edi. Bu ijozatnoma talabalarga dars o\u02bbtish, ya\u02bcni mudarrislik qilish huquqini bergan. Ijozatnomada talaba tomonidan o\u02bbzlashtirgan ilm (sohasi) va o\u02bbrgangan asarlar nomi yozilgan.<\/span><\/p>\n

Talabalar ichida o\u02bbz qobiliyati va iste\u02bcdodi bilan alohida ajralib turgan talabalarga madrasada dars o\u02bbtishga ijozatnoma berilib, shu madrasada mudarris sifatida faoliyat olib borgan. Masalan, Mirzo Ulug\u02bbbek madrasasida Ali Qushchi va Abdurahmon Jomiy mudarris sifatida faoliyat yuritdi.<\/span><\/p>\n

Shunday ijozatnomalardan biri, aniqrog\u02bbi Ulug\u02bbbek madrasasining bosh mudarrisi Salohiddin Muso Qozizoda Rumiy tomonidan 1435-yili berilgan ijozatnoma O\u02bbzbekiston Fanlar akademiyasining Abu Rayhon Beruniy nomidagi Sharqshunoslik instituti Qo\u02bblyozmalar fondida saqlab kelinmoqda [7]. Akademik B.Ahmedov \u201cUlug\u02bbbek\u201d nomli risolasida uning o\u02bbzbekcha tarjimasini keltirgan. U quyidagicha: \u201cShamsiddin Muhammad Balxiy ilm tahsil qilish uchun vatanidan uzoq yerlarga safar qilishni ixtiyor qildi. Musofirlikning og\u02bbir zahmatlariga chidadi\u2026 U Samarqandda o\u02bbn olti yil chamasi istiqomat qildi. Uning talab vodiysida ilmning tiniq suviga tashnaligi kun sari ortib turdi. Idrokli va ziyrak bo\u02bblgani uchun darslarni tez tushunar edi. Dars vaqtlarida Abu Bakr Urmaviyning \u201cLavom al-asror min matole\u02bc al-anvor\u201d kitobining yashirin sirlarini tushundi. \u201cBadoye\u02bc al-ibkor min tavole\u02bc al-afkor\u201d asarining pardalari nuqtalarini ochdi. Shuningdek, \u201cTalvihot al-tavzeh\u201d kitobi uning e\u02bctiborini tortdi. \u201cMinhoj al-vusul ilo al-usul\u201dni tinmayin mutolaa qildi. Nihoyatda tortilib va harakat qilib \u201cIhkom al-ahkom muntaxab muntahil amal va-s-suol\u201d kitoblarini ham etishdi. \u201cMafoteh abvob al-adab\u201dni tahsil qildi. \u201cKashshof\u201d va uning ishonchli sharhlaridagi chiroyli iboralarning yuzlaridan parda ochdi.<\/span><\/p>\n

\u201cQur\u02bcon\u201d oyatlari dengizidan durlar olib chiqdi. Undan tashqari \u201cMavokiy al-kalom\u201d sahifalaridagi latif so\u02bbzlar hamda maqsadlaridan voqif bo\u02bbldi. \u201cHidoya\u201d dalillariga erishdi. She\u02bcriy masalalarni bilish uchun \u201cNihoya\u201d (\u201cHidoya\u201d sharhi)ga to\u02bbg\u02bbri yo\u02bbl topdi. Ushbu darajaga yetgach, yurtdoshlarini o\u02bbz ilmidan naflantirish uchun vataniga qaytmoqchi bo\u02bbldi. Mendan oliy sanad bilan ijozat berishimni iltimos qildi. Men uning iltimosini qabul qildim\u2026<\/span><\/p>\n

Qozizoda Rumiy nomi bilan mashhur bo\u02bblgan faqir ul-haqir Muso ibn Muhammad ibn Mahmud 838-yil rajab oyining o\u02bbrtalari (1435-yil fevral oyining o\u02bbrtalari)\u201d.<\/span><\/p>\n

Madrasalarga nafaqat ushbu dargoh joylashgan shaharda yashovchi, balki boshqa hududlardan kelgan talabalar ham qabul qilinar edi. Ba\u02bczi madrasalarning dong\u02bbi ketgani uchun ularda ta\u02bclim olishga talabalar boshqa shaharlardan kelgan. Hirotdagi Ixlosiya madrasasiga ta\u02bclim olishga turli mamlakatlardan talabalar kelib o\u02bbqib, madrasani bitirgach, o\u02bbz vatanlariga qaytgan. Bu madrasada 20 yil mobaynida minglab talaba o\u02bbqib chiqqan.<\/span><\/p>\n

Temuriylar davrida ko\u02bbzga ko\u02bbringan madrasalarga o\u02bbqishga kirishga, uni tugatishga davlat tomonidan keng imkoniyat yaratilgan edi.<\/span><\/p>\n

Madrasada olimlar bilimini oshirish borasida ham katta ishlar amalga oshirilgan. Hirotdagi G\u02bbiyosiya madrasasiga shayxulislom Mavlono Shahobiddin Abalhaq at-Tusiy (vaf.812\/1410) Tusdan kelgan [10]. Qunduzda joylashgan Ishqamish qishlog\u02bbida yashovchi Mavlono Muhammad Badaxshiy Samarqandga kelgan, Mirzo Ulug\u02bbbek madrasasida yaxshi ta\u02bclim olib, uyiga qaytgan [14]. Mavlono Abdurahmon Jomiy 1436-yil Samarqandga kelib, Mirzo Ulug\u02bbbek madrasasida alloma Qozizoda Rumiy va yosh mudarris Fazlulloh Abu Layslardan ta\u02bclim olgan. Shamsiddin Muhammad Balxiy ham Balxdan kelib Mirzo Ulug\u02bbbek madrasasida ilm olish uchun Samarqandda o\u02bbn olti yil istiqomat qilgan [2]. Hirot madrasalarida Mirzo Ulug\u02bbbek astronomiya maktabi namoyandalari asarlaridan ham ma\u02bcruza qilingan. Shohruh madrasasida Muhammad Jajarmiy mudarrislik qilib, Mirzo Ulug\u02bbbekning shogirdi Ali Qushchining \u201cSharx-i tajrid\u201d nomli asaridan ma\u02bcruza o\u02bbqigan. Tinglovchilar orasida Abdurahmon Jomiy ham bo\u02bblgan.<\/span><\/p>\n

O\u02bbrganilayotgan davrning yetuk olimlari turli fanlar bo\u02bbyicha madrasa o\u02bbquvchilari uchun darslik yaratgan. Jumladan, Alisher Navoiyning ustozi Mahdumi Mavlono Fasihiddin Muhammad Nizomiy (Ohund) morfologiya va sintaksis bo\u02bbyicha o\u02bbquv qo\u02bbllanma yozgan. Uning falsafa va riyoziyot fanlariga oid asarlaridan madrasa talabalari darslik sifatida keng foydalangan [6].<\/span><\/p>\n

Ma\u02bclumki, Mavlono Sa\u02bcdiddin Mas\u02bcud Taftazoniyning (vaf. 1511) merosi O\u02bbrta asrlarning deyarli hamma bilim sohalarini qamrab olgan 40 dan ortiq asarlardan iboratdir. Uning qalamiga mansub barcha asarlaridan, Qur\u02bconga yozilgan sharhi bundan istisno, XIV asr ikkinchi yarmidan XVI asr ikkinchi yarmigacha bo\u02bblgan davrda Movarounnahr madrasalarida darslik sifatida foydalanilgan.<\/span><\/p>\n

Mavlono Sa\u02bcdiddin Mas\u02bcud Taftazoniy madrasa talabalari orasida keng tarqalgan bir qator \u201cRisola\u201dlarni yozgan. Ular orasida eng mashhuri \u201cAlvohi xavotir\u201d (\u201cXotira taxtasi\u201d) edi [12].<\/span><\/p>\n

Madrasalarda davlat ma\u02bcmuriyatida xizmat qiluvchi, elchilik ishlari bilan shug\u02bbullanuvchi va lashkarboshilar ham tayyorlangan. Aynan shu holatdan kelib chiqqan holda ba\u02bczi madrasalarda ixtisosligiga ko\u02bbra ulumi aqliya, ulumi ma\u02bcmuriya, ulumi harbiya fan sohalaridan ma\u02bcruza o\u02bbqilgan.<\/span><\/p>\n

Olimlar yig\u02bbilishi (kengashi) ham tez-tez bo\u02bblib turgan va unda ularning ma\u02bclumotini oshirish uchun har gal yangi asarlar yuzasidan ma\u02bcruza qilingan. Jumladan, Mirzo Ulug\u02bbbek atrofida Samarqandda to\u02bbqsondan ortiq olimlar yig\u02bbilgan. Buni Zayniddin Vosifiyning quyidagi ma\u02bclumoti isbotlaydi: \u201cAytadilarki, olimlar yig\u02bbilish kuni to\u02bbqson alloma nazdida mavlono Xofiy \u201cAl-Majist\u201ddan dars aytibdur\u201d [5].<\/span><\/p>\n

Ma\u02bclumki, hozirgi oliygohlarni \u2013 institut, universitetlarni tamomlagan iqtidorli talabalar shu oliygohda keyinchalik ustozlik qilishga taklif qilinadi. Fikrimizcha, bu an\u02bcana bizgacha temuriylar davridan yetib kelgan. Ulug\u02bbbek madrasasida ham qobiliyatli yoshlar madrasani bitirganidan keyin mudarris sifatida olib qolingan. Jumladan, Aloiddin Ali Qushchi, Abdurahmon Jomiy, Mansur Koshiy va boshqalar Qozizoda Rumiy va Mirzo Ulug\u02bbbek e\u02bctiboriga tushgan va shu madrasada dars bergan. Abdurahmon Jomiy bir qancha vaqt Ulug\u02bbbek madrasasida sarf va nahvdan dars o\u02bbtgan. U keyinchalik, mudarrislik tajribalarini umumlashtirib \u201cSharhi mullo\u201d asarini yozdi. Aslida, bu asar \u201cAl-Qofiya\u201d asariga sharh bo\u02bblib, XX asr boshlarida ham madrasalarda asosiy darsliklardan biri sifatida o\u02bbqitilgan.<\/span><\/p>\n

Har bir madrasada, albatta, mutavalli lavozimi bo\u02bblgan. U asosan xo\u02bbjalik ishlari bilan shug\u02bbullangan. Uning zimmasiga madrasaga tegishli vaqf yerlarini ijaraga berish, undan tushadigan daromadni, shuningdek, vaqfning ixtiyorida bo\u02bblgan karvonsaroy, do\u02bbkon, tegirmon va boshqa ko\u02bbchmas mulklardan keladigan daromadlarni oqilona taqsimlash, madrasa xodimlariga maosh, talabalarga esa vazifa (stipendiya) sifatida mablag\u02bb, oziq-ovqat mahsulotlari ajratish kabi xo\u02bbjalik ishlarini olib borgan.<\/span><\/p>\n

Samarqanddagi Mirzo Ulug\u02bbbek madrasasi Movarounnahr va Xurosonning eng e\u02bctiborli madrasalaridan biri bo\u02bblgan. U ikki qavatli bo\u02bblib, 55 nafar hujrasi bo\u02bblgan. Har bir hujra 2 talabaga mo\u02bbljallangan, uch xona: yotoqxona, darsxona, qaznoq (oziq-ovqat va boshqa mahsulotlar uchun)dan iborat bo\u02bblgan.<\/span><\/p>\n

Talabalarni o\u02bbqitishda ularni yuqorida aytilganidek, quyi, o\u02bbrta va yuqori guruhlarga bo\u02bblib chiqilgan edi. Talabalarga beriladigan vazifa (stipendiya)larni ularning o\u02bbqish saviyasiga qarab belgilangan. Madrasani rasmiy o\u02bbqish muddati ichida tugatmagan talabalarga maosh berilmagan [9:9].<\/span><\/p>\n

Buxoro madrasasining vaqfnomasi hozircha noma\u02bclumdir. Lekin 1841-1843-yillarda Buxoroda bo\u02bblgan rus sayyohi N.V.Xanikov ma\u02bclumotiga ko\u02bbra, shu yillari madrasa talabalari yilida 3,5 tillo olgan [11].<\/span><\/p>\n

Shuni ta\u02bckidlab o\u02bbtish joizki, madrasa vaqfnomalarida nafaqat iqtisodiy jihatlari, balki ulardagi tartib-intizom, o\u02bbqitiladigan fanlar, talabalarning uch guruh: adno, avsat, a\u02bcloga bo\u02bblib o\u02bbqitilishi haqida ham so\u02bbz yuritiladi. Demak, har bir guruhga xos o\u02bbquv dasturi ishlab chiqilgan edi.<\/span><\/p>\n

XV asr Movarounnahr va Xuroson madrasalarida o\u02bbqish muddati rasman 8 yil bo\u02bblgan. Agar talaba shu 8 yil ichida dastur talablarini bajara olmasa, belgilangan vazifa (stipendiya) to\u02bbxtatilgan va talaba belgilangan imtiyozlardan mahrum bo\u02bblgan.<\/span><\/p>\n

Alisher Navoiy \u201cVaqfiya\u201d asarida madrasadagi tartib-intizom haqida quyidagi ma\u02bclumotni keltiradi: \u201cShart ulkim, madrasa mavolisi (egasi) madrasada batutat qilg\u02bbaylarkim, agar o\u02bbzga yerda sokin bo\u02bblub, dars chog\u02bbi hozir bo\u02bblmasalar, muqarrar qilg\u02bbon vazifaning nisfin olg\u02bbaylar va bu madrasa va xonaqohning mudarrisidin yo talaba va mutavalli va shayx va huffoz va soyir amalasidin nomashru\u02bc amre sodir bo\u02bblsa, ikki qatlag\u02bbacha shar\u02bcan har muvohazag\u02bba mustavjib bo\u02bblsalar, anga ko\u02bbra bo\u02bblsalar, anga ko\u02bbra ta\u02bczir va ehtisob qilsunlar. Uch qatla vujud tutqondin so\u02bbngra ixroj qilsunlar, dag\u02bbi o\u02bbrniga yana kishi nasb qilsunlar\u201d [1].<\/span><\/p>\n

Ko\u02bbrinib turibdiki, madrasadagi tartib-intizom, talabalarning darsga qatnashi qattiq nazorat ostida bo\u02bblgan, darsga qatnashmaganlarga vazifa berish to\u02bbxtatilgan. Agar talaba uch marta sababsiz darsni qoldirsa, madrasadan chiqarilgan, uning o\u02bbrniga munosib talaba qabul qilingan.<\/span><\/p>\n

Xullas, madrasalar qurilishi sababsiz emas edi. Chunki Amir Temur saltanatga asos solib, uni yanada mustahkamlash uchun savodli amaldorlar, ziyolilar yetishtirishga zarurat paydo bo\u02bblgan edi. Amir Temur va temuriylar davrida ta\u02bclim tizimi rivojiga katta e\u02bctibor qaratilgan. Amir Temur qayerda bo\u02bblmasin, o\u02bbzi bilan Samarqandga ko\u02bbzga ko\u02bbringan olim-u fuzalolarni olib kelib, ta\u02bclim va fan rivojiga hissa qo\u02bbshishiga sharoit yaratib bergan. O\u02bbzidan ilgari Movarounnahrda qurilgan va turli sabablar tufayli buzilib ketgan madrasalarni tiklab, ularda talabalar ta\u02bclim olishi uchun imkoniyat yaratgan. Amir Temurdan keyin Mirzo Ulug\u02bbbek Movarounnahrda, Shohrux, Sulton Husayn Boyqaro va Badiuzzamon esa Xurosonda uning bu boradagi ishlarini davom ettirdi. Mudarris va talabalar ehtiyoji (maosh, taom, kiyim-kechak, yotoq, o\u02bbqishga kerakli narsalar va b.) davlat mablag\u02bblari va vaqf mulklari hisobidan ta\u02bcminlab turildi.<\/span><\/p>\n

Darhaqiqat, O\u02bbrta asrlarda madrasalar ilm-u urfon va ziyo tarqatish maskani bo\u02bblgan. Hozirgi kunda yurtimizdagi universitet va institutlar yuqoridagi madrasalar vorisi sifatida xizmat qilmoqda.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
    \n
  1. \n
    Alisher Navoiy. Mukammal asarlar to\u02bbplami. Vaqfiya. T.14<\/span><\/div>\n<\/li>\n
  2. \n
    Ahmedov B. Ulug\u02bbbek. Esse. \u2013 B.112-113.<\/span><\/div>\n<\/li>\n
  3. \n
    \u0411\u0430\u0440\u0442\u043e\u043b\u044c\u0434 \u0412.\u0412. \u0423\u043b\u0443\u0433\u0431\u0435\u043a \u0438 \u0435\u0433\u043e \u0432\u0440\u0435\u043c\u044f.; \u041c\u0435\u0446 \u0410. Die Renissance des Islams. 1922. \u040e\u0448\u0430 \u043c\u0443\u0430\u043b\u043b\u0438\u0444, \u041c\u0443\u0441\u0443\u043b\u044c\u043c\u0430\u043d\u0441\u043a\u0438\u0439 \u0440\u0435\u043d\u0435\u0441\u0441\u0430\u043d\u0441. \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041d\u0430\u0443\u043a\u0430, 1966; \u0410\u0431\u0434\u0443\u043b\u043b\u0430\u0435\u0432 \u0412., \u0412\u0430\u043b\u0438\u0445\u043e\u0434\u0436\u0430\u0435\u0432 \u0411. \u0414\u044b\u0445\u0430\u043d\u0438\u0435 \u0432\u0435\u043a\u043e\u0432. \u2013 \u0421\u0430\u043c\u0430\u0440\u043a\u0430\u043d\u0434, 1970; Ihsan og\u02bblu E.Osmanli egitim muesseseleri. \/\/ Osmanli devleti ve medeniyeti tarihi. 2 cilt. \u2013 Istanbul, 1998. \u2013 \u0411.232-251.<\/span><\/div>\n<\/li>\n
  4. \n
    \u0412\u0435\u0445\u0438 \u0432\u0440\u0435\u043c\u0435\u043d. \u0410\u043b\u044c\u043c\u0430\u043d\u0430\u0445-89. \u2013 \u0422\u0430\u0448\u043a\u0435\u043d\u0442: \u0492\u0430\u0444\u0443\u0440 \u0492\u0443\u043b\u043e\u043c, 1989. \u2013 \u0421.87; Valixo\u02bbjayev B. Samarqandda oliy ta\u02bclim \u2013 madrasai oliya \u2013 universitet tarixidan lavhalar. 28-bet; \u0422\u0430\u0445\u0438\u0440\u043e\u0432 \u041c. \u041f\u0435\u0434\u0430\u0433\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0432\u0437\u0433\u043b\u044f\u0434\u044b \u041c\u0438\u0440\u0437\u044b \u0423\u043b\u0443\u0433\u0431\u0435\u043a\u0430. \u2013 \u0421.63.<\/span><\/div>\n<\/li>\n
  5. \n
    \u0417\u0430\u0439\u043d\u0438\u0434\u0434\u0438\u043d \u0412\u043e\u0441\u0438\u0444\u0438\u0439. \u0411\u0430\u0434\u043e\u0435\u044a\u0443\u043b \u0432\u0430\u049b\u043e\u0435\u044a. \u2013 \u0411.50-51.<\/span><\/div>\n<\/li>\n
  6. \n
    \u041c\u0430\u0442\u0432\u0438\u0435\u0432\u0441\u043a\u0430\u044f \u0413.\u041f., \u0422\u0438\u043b\u043b\u0430\u0448\u0435\u0432 \u0425. \u041c\u0430\u0442\u0435\u043c\u0430\u0442\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0438 \u0430\u0441\u0442\u0440\u043e\u043d\u043e\u043c\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0440\u0443\u043a\u043e\u043f\u0438\u0441\u0438\u2026 \u2013 \u0421.25; \u042e\u0441\u0443\u043f\u043e\u0432\u0430 \u0414. \u0416\u0438\u0437\u043d\u044c \u0438 \u0442\u0440\u0443\u0434\u044b \u0425\u043e\u043d\u0434\u0430\u043c\u0438\u0440\u0430. \u2013 \u0421.97-98.<\/span><\/div>\n<\/li>\n
  7. \n
    O\u02bbz FA Beruniy nomidagi Sharqshunoslik instituti fondi. Inv. R 106 83-Sh.<\/span><\/div>\n<\/li>\n
  8. \n
    O\u02bbzFA Abu Rayhon nomidagi Sharqshunoslik Instituti qo\u02bblyozmalar fondi. Inv. \u211610683\/ III: Axmedov B. Ulug\u02bbbek. Esse. \u2013Toshkent: Yosh gvardiya, 1989. \u2013 B.112-113.<\/span><\/div>\n<\/li>\n
  9. \n
    O\u02bbrolov A., Xojixonov M. Ulug\u02bbbek yaratgan ma\u02bcnaviyat. \u2013 B.9.<\/span><\/div>\n<\/li>\n
  10. \n
    \u0424\u0430\u0441\u0438\u0445 \u0425\u0430\u0432\u0430\u0444\u0438. \u041c\u0443\u0434\u0436\u043c\u0430\u043b-\u0438 \u0424\u0430\u0441\u0438\u0445\u0438. \u2013 \u0421.157.<\/span><\/div>\n<\/li>\n
  11. \n
    \u0425\u0430\u043d\u044b\u043a\u043e\u0432 \u041d.\u0412. \u041e\u043f\u0438\u0441\u0430\u043d\u0438\u0435 \u0411\u0443\u0445\u0430\u0440\u0441\u043a\u043e\u0433\u043e \u0445\u0430\u043d\u0441\u0442\u0432\u0430. \u0421\u041f\u0431.1943. \u2013 \u0421.86; \u0411\u0430\u0440\u0442\u043e\u043b\u044c\u0434 \u0412.\u0412. \u0421\u043e\u0447. \u0422.II. \u0427.2. \u2013 \u0421.125.<\/span><\/div>\n<\/li>\n
  12. \n
    Xondamir. Makorim al-axloq. Kembr. nashri. 133 b, 157 b-varaqlar; \u042e\u0441\u0443\u043f\u043e\u0432\u0430 \u0414. \u0416\u0438\u0437\u043d\u044c \u0438 \u0442\u0440\u0443\u0434\u044b \u0425\u043e\u043d\u0434\u0430\u043c\u0438\u0440\u0430. \u2013 \u0421.115.<\/span><\/div>\n<\/li>\n
  13. \n
    Xondamir. Ma\u02bcosir al-muluk. Tehr. nashri. 175-bet. \u042e\u0441\u0443\u043f\u043e\u0432\u0430 \u0414. \u0416\u0438\u0437\u043d\u044c \u0438 \u0442\u0440\u0443\u0434\u044b \u0425\u043e\u043d\u0434\u0430\u043c\u0438\u0440\u0430. \u2013 \u0421.149.<\/span><\/div>\n<\/li>\n
  14. \n
    Xondamir. Habibus siyar. Tehr. nashri. IV j., \u2013 B.349; \u042e\u0441\u0443\u043f\u043e\u0432\u0430 \u0414. \u0416\u0438\u0437\u043d\u044b \u0438 \u0442\u0440\u0443\u0434\u044b \u0425\u043e\u043d\u0434\u0430\u043c\u0438\u0440\u0430. \u2013 \u0421.156.<\/span><\/div>\n<\/li>\n<\/ol>\n
    TOXIR MAXMUDOV,<\/span><\/strong><\/div>\n
    Samarqand davlat universiteti katta o\u02bbqituvchisi, t.f.f.d. PhD.<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Amir Temur va temuriylar davrida Movarounnahr va Xurosonda, xususan, poytaxt Samarqandda fan va madaniyatning yangidan tug\u02bbilishi, ta\u02bclim tizimining rivojlanishi Amir Temur va uning nabiralari Muhammad Sulton va Mirzo Ulug\u02bbbek nomi bilan bog\u02bbliq. Ular ilm-fan sohasini hamisha qo\u02bbllab-quvvatlagan. Sharq o\u02bblkalarida ta\u02bclim tizimi va uning bosqichlari bizgacha yetib kelgan manbalar asosida qator olimlar tomonidan tadqiq etilib, natijalari …<\/p>\n","protected":false},"author":1,"featured_media":36804,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nTA\u02bcLIM TIZIMINING IKKINCHI RENESSANS TARAQQIYOTIDAGI O\u02bbRNI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"TA\u02bcLIM TIZIMINING IKKINCHI RENESSANS TARAQQIYOTIDAGI O\u02bbRNI\" \/>\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=36803&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TA\u02bcLIM TIZIMINING IKKINCHI RENESSANS TARAQQIYOTIDAGI O\u02bbRNI - 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