{"id":36936,"date":"2024-08-13T10:07:01","date_gmt":"2024-08-13T05:07:01","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=36936"},"modified":"2024-08-13T10:14:39","modified_gmt":"2024-08-13T05:14:39","slug":"mirzo-ulugbekning-tort-ulus-tarixi-asari-tarixiy-falsafiy-meros-sifatida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=36936&lang=oz","title":{"rendered":"MIRZO ULUG\u2018BEKNING \u201cTO\u2018RT ULUS TARIXI\u201d ASARI TARIXIY-FALSAFIY MEROS SIFATIDA"},"content":{"rendered":"

Ushbu maqolada temuriylar sulolasining yetuk namoyandasi, davlat arbobi va yirik olim Mirzo Ulug\u2018bekning aniq va gumanitar fanlar rivojiga qo\u2018shgan hissasi haqida ma\u2019lumot beriladi. Xususan, allomaning jahonda keng e\u2019tirof etilgani, mamlakatning siyosiy va iqtisodiy hayotini boshqarish bilan bir qatorda ilmiy faoliyat bilan shug\u2018ullangani, ilmiy-falsafiy tafakkurni rivojlantirgani, shuningdek, falsafa, tarix, mantiq, astronomiya, matematika va tabiatshunoslik fanlari bilan shug\u2018ullanib, asar yozgani bayon qilinadi. Bundan tashqari, Mirzo Ulug\u2018bek buyuk ajdodlardan qolgan ma\u2019naviy meros va ijtimoiy-falsafiy qarashlardan o\u2018z ilmiy faoliyatida foydalangani, uning falsafiy\u00a0 qarashlarida, tabiat va jamiyatni bilish, tushunish, mulohaza qilish va xulosa chiqarishda ratsional va empirik bilimlar markaziy o\u2018rinni egallagani ta\u2019kidlanadi.<\/span><\/p>\n

Temuriylar davri tafakkur tarixi qay darajada rivojlanganini Mirzo Ulug\u2018bek va uning ilmiy merosi orqali baholash mumkin. Mirzo Ulug\u2018bek ilmiy merosi jahonda va mamalakatimizda ko\u2018plab olimlar tomonidan o\u2018rganilgan. J.Grivz, T.Xayd , F.Beyli , L.Sediyo, F.Beyli, V.V.Bartold, V.L.Vyatkin, E.Knobl, T.N. Qori-Niyozov, B.Ahmedov [2:11,17] va A.Ahmedov [3:40] tomonidan o\u2018rganilgan. Ammo Mirzo Ulug\u2018bek va uning ilmiy-falsafiy, tarixiy merosi haqidagi bilimimiz hanuz etarli emas. O\u2018rta asrlarga oid turli manbalarda Mirzo Ulug\u2018bek aniq fanlar bilan birga, falsafa, tarix, adabiyot, musiqa va tilshunoslik ilmini ham chuqur egallagan serqirra olim sifatida tasvirlanadi. Jumladan, mo\u2018g\u2018ullar davlati tarixiga oid \u201cTarixi arba ulus\u201d\u00a0 (To\u2018rt ulus)\u00a0 yoki \u201cUlusi arbai Chingiziy\u201d (Chingizxonning to\u2018rt ulusi) asarini yozadi. Bu asar olimga ulkan shuhrat olib keldi va O\u2018rta asrlarning ko\u2018plab tarixchilari unga murojaat qildi. Biroq olimning ijodiy faoliyatiga nisbatan tadqiqotchilarning turli mulohazalari mavjud. Mirzo Ulug\u2018bek ilmiy merosi XVII asrdan jahon olimlari e\u2019tiborini o\u2018ziga jalb qilib keldi.<\/span><\/p>\n

Mirzo Ulug\u2018bekning \u201cTarixi arba ulus\u201d asari 1425-yilda yozib tugallangan. Ushbu asarning yozilishida Mirzo Ulug\u2018bekning ilmiy, tarixiy va falsafiy qarashlari muhim o\u2018rin tutadi. Masalan, kitobning ingliz tiliga qisqartirilgan tarjimasini o\u2018rgangan ingliz sharqshunos olimi Mayls asarni \u201cShajrat at-atrak\u201d (Turklar shajarasi) [10:182], deb tanqidiy baholagan. Keyinchalik asar olim va tadqiqotchilar tomonidan chuqur o\u2018rganilgan. Natijada, uning faqat Yofas O\u2018g\u2018lon, o\u2018g\u2018li Turkxon va farzandlari, tatar-mo\u2018g\u2018ul turk tabaqalari,\u00a0 shuningdek, ularning podsholarigina \u201cShajaratul atroq\u201d asosida yozilgani ma\u2019lum bo\u2018ldi. Chunki tarjima qilingan asarning oxirgi sahifasida u: \u201cBu qo\u2018lyozma \u2013 \u201cUlusi arbayi Chingizi\u201ddir deb ta\u2019kidlaydi. Shuningdek, u ushbu risolada turk hukmdorlari bo\u2018lgan Turk xoqoni ibn Yofas, ibn Nuh ismini keltiradi va ular Turkiston zaminida hukmronlik qilganini aytib o\u2018tadi.<\/span><\/p>\n

Asarning asosiy qismi \u201cTarixi arba ulus\u201d deb ataladi. Unda Chingizxon va uning avlodlari, jumladan, Chig\u2018atoy hukmronligi tarixi haqida ma\u2019lumot berilgan. Yuqoridagilardan bilish mumkinki, \u201cShajaratul atroq\u201d bilan \u201cTarixi arba ulus\u201d boshqa boshqa asarlardir. Demak, asarni o\u2018rganish jarayonidagi qaydlardan Mirzo Ulug\u2018bek \u201cTarixi arba ulus\u201d asarini yozishda \u201cShajaratul atroq\u201d asaridan foydalanganini bilish mumkin.<\/span><\/p>\n

Mirzo Ulug\u2018bekning ushbu asaridan qator olim va tadqiqotchilar o\u2018zining bir qator tarixiy, ijtimoiy va falsafiy asarini yozishda foydalangan. Jumladan, V.Bartold \u201cTurkiston mo\u2018g\u2018ullar istilosi davrida\u201d, \u201cUlug\u2018bek va uning davri\u201d kabi asarlarini yozishda foydalangan. V.Bartoldning ta\u2019kidlashiga ko\u2018ra, muallif asarda ko\u2018proq mo\u2018g\u2018ul xonlari nomini qayd etgan. Ammo mamlakat va xalqlarning ijtimoiy-iqtisodiy, madaniy hayoti haqida ma\u2019lumot bermasdan, ularning nomini keltirish bilan cheklangan [4:105]. V.Bartold ushbu asar adabiy yodgorlik va tarixiy tanqid uchun manba sifatida ma\u2019lum darajada qiziqish uyg\u2018otishi, shuningdek, mo\u2018g\u2018ullar mamlakati parchalanishi natijasida paydo bo\u2018lgan davlatlar tarixi haqidagi ma\u2019lumotlarni sezilarli darajada boyitishi [5:142] mumkin, deb ta\u2019kidlaydi. Chunki bugungi kungacha asrning qisqartirilgan shakli saqlanib qolgan va uning to\u2018liq nusxasi topilmagan. Mirzo Ulug\u2018bekning ushbu asaridan O\u2018rta asrlarning ko\u2018plab muarrixlari o\u2018z asarini yozishda foydalangan. Misol tariqasida, \u201cXulasotul-axbor\u201d,\u00a0 \u201cHabibus siyar\u201d, \u201cTavorixi guzidayi nusratnoma\u201d [8:10-11], \u201cBahrul asror\u201d [6:166] va \u201cTarixi Rashidiy\u201d [7:727] asarlari shular jumlasidandir.<\/span><\/p>\n

Temuriylar davri mashhur tarixchilaridan biri Xondamir o\u2018zining \u201cXulosatul axbor\u201d va \u201cHabibus siyar\u201d asarlarida \u201cTarixi arba ulus\u201ddan ishonchli manba sifatida keng foydalangan. Jumladan, \u201cHabibus siyar\u201dning Chingizxon avlodlari tarixiga bag\u2018ishlangan birinchi va uchinchi bo\u2018limi to\u2018la ravishda \u201cTarixi arba ulusga\u201d asoslanganini ko\u2018rish mumkin. XVI asr muarrixi Mirzo Muhammad Haydar Mirzo Ulug\u2018bekning tarix ilmi sohasida ham samarali mehnat qilganini aytadi. Demak, Mirzo Ulug\u2018bek \u201cTarixi arba ulus\u201dni yozishda ko\u2018plab manbalardan foydalanganini ko\u2018rish mumkin. Muallif asarni yozishda bir qator tarixiy\u00a0 manbalar va manoqiblarga e\u2019tibor qaratgan. Ammo ko\u2018p holatda foydalangan manbalarini aniq ko\u2018rsatmaydi. Mirzo Ulug\u2018bek hadis kitoblarda keltirilgan rivoyatlardan ham foydalanganini aytgan. Ba\u2019zi holda o\u2018zi foydalangan ayrim asarlar va ularning muallifini tilga oladi. Jumladan, astronom olim Abu Mashar Balxiy, yirik olim, shoir Rashiddudin Votvot, tarixchi Alloudin Otamalik Juvayniy Rashiduddin, Fazulluloh Hamadoniy, Hamdulloh Mustovfiyi Kazbiniy va boshqalar nomi va faoliyatining ayrim jihatlarini tilga oladi. \u201cTarixi arba ulus\u201dning qisqartirilgan qo\u2018lyozmasidan to\u2018rt nusxasi mavjud bo\u2018lib, ular Angliyadagi \u201cIndiya offis\u201d kutubxonasi,\u00a0 Britaniya muzeyi, Hindistonning Bankipur kutubxonasi va AQSHning Garvard universiteti markaziy kutubxonalarida saqlanadi [1:11,12]. Muallif \u201cTarixi arba ulus\u201d asarida butun turklarning afsonaviy ajdodi O\u2018g\u2018uzxon va uning avlodlari bilan bog\u2018liq voqealarni, Chigizxonning taxtga o\u2018tirganidan to so\u2018nggi kunlargacha bo\u2018lgan tarixini, shuningdek, uning vafotidan so\u2018ng avlodlari hukmronligi ostida Eron, Iroq, Movarounnahr, Sharqiy Turkiston, Dashti Qipchoq va Mo\u2018g\u2018iliston hududlarida vujudga kelgan to\u2018rtta davlat tarixini tasvirlaydi. Bundan tashqari, asarda Chingizxon o\u2018limidan so\u2018ng mo\u2018g\u2018ullar umumiy saltanatida hukmronlik qilgan yigirma bir hukmdordan o\u2018n yettitasi haqida, Jo\u2018ji avlodlaridan Oltin O\u2018rdada hukmronlik qilgan o\u2018ttiz to\u2018qqiz xon haqida, Chig\u2018atoy davlatidagi yigirma sakkizta xon haqida hikoya qilinadi. Asarda Juvayniy va Rashididdin kitoblarida uchramaydigan qimmatli ma\u2019lumotlar mavjud.<\/span><\/p>\n

Masalan, Xorazmshoh Muhammadning mo\u2018g\u2018ullar istilosi davrida Samarqanddagi mudofaa ishlari haqida qiziqarli ma\u2019lumotlar keltirilgan [11:136,141]. Biz uchun asarning muhim tomonlaridan biri \u201cO\u2018zbek\u201d atamasining etnonim va toponim sifatida kelib chiqishi haqidagi ma\u2019lumotlar alohida ahamiyatga ega.<\/span><\/p>\n

O\u2018zbek\u201d atamasining kelib chiqishi bo\u2018yicha bir qancha qarashlar mavjud [2:11,17]. Jumladan, olimlardan N.A.Aristov, A.Yu.Yakubovskiy, P.P.Ivanov, M.A.Chaplichka va X.Hukemning fikricha, bu atama Oltin O\u2018rda hukmdori \u201cO\u2018zbek\u201d xondan kelib chiqqan. V.V.Grigorev va A.A.Semenov fikricha, Oltin O\u2018rdaning sharqiy qismidagi turk-mo\u2018g\u2018ul qabilalari o\u2018zbeklar deb atalgan. H.Vamberi, Xovors va Pellio kabi olimlar boshqa nuqtayi nazarga ega bo\u2018lib, Dashti Qipchoqdagi turk-mo\u2018g\u2018ul qabilalari \u201cerkin\u201d yashagani uchun shunday nomlangan, degan fikrni ilgari suradi. Ammo bu borada Mirzo Ulug\u2018bek taqdim etgan ma\u2019lumotlarga ko\u2018ra, O\u2018zbekxon o\u2018zbeklar ulusida 1312-1341 yillar oralig\u2018ida podsho bo\u2018lgan. So\u2018ngra Sayyid ota harakati bilan Dashti Qipchoq aholisi islom dinini qabul qildi. Islomni qabul qilganlar o\u2018zbek, qabul qilmaganlar esa qalmoqlar deb atala boshlandi. Ayniqsa, o\u2018zbeklar deb atalgan xalq janub tomonga, ya\u2019ni Turkistonga borib joylashgani haqidagi ma\u2019lumotlar diqqatga sazovordir. Bunday ma\u2019lumotlardan ikkita xulosa kelib chiqadi.<\/span><\/p>\n

Birinchidan, bu hudud, ya\u2019ni Dashti Qipchoqning sharqiy qismi O\u2018zbekxonga qadar ham o\u2018zbeklar ulusi deb atalgan bo\u2018lsa, ikkinchidan, O\u2018zbekxon o\u2018z ulusi aholisini islom diniga kiritgan.<\/span><\/p>\n

Movarounnahr, Qashqar va Yettisuvning Chingizxon hukmronlidan to Amir Temur hokimiyatga kelgunga qadar bo\u2018lgan ijtimoiy-siyosiy tarixi O\u2018rta asr manbalarida juda kam uchraydi. Shuning uchun Mirzo Ulug\u2018bek tomonidan Chig\u2018atoydan Tug\u2018luq Temurgacha yuz bergan tarixiy jarayonlar, shuningdek, Amir Temur davridagi qo\u2018g\u2018irchoq xonlar Suyurg\u2018atmish va Sulton Mahmudxon hukmronligi davrida sodir bo\u2018lgan voqealarning tasvirlanishi nihoyatda muhimdir [9:351].<\/span><\/p>\n

Xulosa sifatida, Mirzo Ulug\u2018bek mamlakatning siyosiy va iqtisodiy hayotini boshqarish bilan birga, ilmiy faoliyat bilan shug\u2018ullangan va ilmiy-falsafiy tafakkurni rivojlantirgan. U o\u2018z faoliyatida falsafa, tarix, mantiq, astronomiya, matematika, tabiatshunoslik va huquq sohasi bilan shug\u2018ullanib asarlar yozgan. Yunon olimlaridan Aflotun, Arastu va Ptolomeyning ratsional va empirik qarashlari bilan tanishgan. Shuningdek, Mirzo Ulug\u2018bek buyuk ajdodlardan qolgan ma\u2019naviy meros, ijtimoiy-falsafiy qarashlardan o\u2018z ilmiy faoliyatida foydalangan.<\/span><\/p>\n

Uning jamiyatni anglashdagi falsafiy qarashlarida, bosqinchilik, boylik orttirish emas, balki adolat bilan mamlakatni boshqarish va ilm-fanni rivojlantirish markaziy o\u2018rinni egallaydi. Temuriylar davrini, xususan, Mirzo Ulug\u2018bek hukmronligi yillarini tarix falsafasi va falsafa tarixini uyg\u2018un tarzda yozish orqali nisbatan to\u2018g\u2018ri ifodalash mumkin. Jahon tarixiy tafakkurida, Mirzo Ulug\u2018bek kabi ilm-fan, madaniyat va adabiyotni rivojlantirib, jahon ilm-fan va ilmiy tafakkuriga hissa qo\u2018shgan shaxslar sanoqlidir. Bugungi kunda mamlakatimiz yoshlari Mirzo Ulug\u2018bek singari olim va hukmdor avlodlari ekanidan faxrlanadi.<\/span><\/p>\n

Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
    \n
  1. \n
    Afshar I. Nusxaxayi xatti farsi dar kitabxanayi Danishgaxi Xarvard nashrmyzyi kitabxanayn markaziy-Yai Danpshgaxi Texran dar barayi nusxaxayi xatti. T. IV. \u2013 Tehron, 1951. \u2013B.1-12.<\/span><\/div>\n<\/li>\n
  2. \n
    \u0410\u0445\u043c\u0435\u0434\u043e\u0432 \u0411.\u0410. \u0423\u043b\u0443\u0433\u0431\u0435\u043a \u0438 \u043f\u043e\u043b\u0438\u0442\u0438\u0447\u0435\u0441\u043a\u0430\u044f \u0436\u0438\u0437\u043d\u044c \u041c\u0430\u0432\u0435\u0440\u0430\u043d\u043d\u0430\u0445\u0440\u0430 \u043f\u0435\u0440\u0432\u043e\u0439 \u043f\u043e\u043b\u043e\u0432\u0438\u043d\u044b XV \u0432. \/\/ \u0418\u0437 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u044d\u043f\u043e\u0445\u0438 \u0423\u043b\u0443\u0433\u0431\u0435\u043a\u0430. \u2013 \u0422.: \u0424\u0430\u043d, 1965. \u2013 C.5-66; \u0410\u0445\u043c\u0435\u0434\u043e\u0432 \u0411.\u0410. \u0413\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u043e \u043a\u043e\u0447\u0435\u0432\u044b\u0445 \u0443\u0437\u0431\u0435\u043a\u043e\u0432. \u2013 \u041c., 1965. \u2013 \u0421. 11-17.<\/span><\/div>\n<\/li>\n
  3. \n
    \u0410\u0448\u0440\u0430\u0444 \u0410\u0445\u043c\u0430\u0434. \u0423\u043b\u0443\u0493\u0431\u0435\u043a \u041c\u0443\u04b3\u0430\u043c\u043c\u0430\u0434 \u0422\u0430\u0440\u0430\u0493\u0430\u0439 (1394-1449). \u2013 \u0422.: \u0425\u0430\u043b\u049b \u043c\u0435\u0440\u043e\u0441\u0438, 1994.<\/span><\/div>\n<\/li>\n
  4. \n
    \u0411\u0430\u0440\u0442\u043e\u043b\u044c\u0434 \u0412.\u0412. \u0422\u0443\u0440\u043a\u0435\u0441\u0442\u0430\u043d \u0432 \u044d\u043f\u043e\u0445\u0443 \u043c\u043e\u043d\u0433\u043e\u043b\u044c\u0441\u043a\u043e\u0433\u043e \u043d\u0430\u0448\u0435\u0441\u0442\u0432\u0438\u044f \/\/\u0421\u043e\u0447. \u0422. I. \u2013 \u041c., 1963.<\/span><\/div>\n<\/li>\n
  5. \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\/\/\u0421\u043e\u0447. \u0422. II. \u0427. 2. \u2013 \u041c., 1964.<\/span><\/div>\n<\/li>\n
  6. \n
    \u041c\u0430\u0445\u043c\u0443\u0434 \u0418\u0431\u043d \u0412\u0430\u043b\u0438. \u041c\u043e\u0440\u0435 \u0442\u0430\u0439\u043d \u043e\u0442\u043d\u043e\u0441\u0438\u0442\u0435\u043b\u044c\u043d\u043e \u0434\u043e\u0431\u043b\u0435\u0441\u0442\u0435\u0439 \u0431\u043b\u0430\u0433\u043e\u0440\u043e\u0434\u043d\u044b\u0445 (\u0433\u0435\u043e\u0433\u0440\u0430\u0444\u0438\u044f). \u0412\u0432\u0435\u0434\u0435\u043d\u0438\u0435, \u043f\u0435\u0440\u0435\u0432\u043e\u0434, \u043f\u0440\u0438\u043c\u0435\u0447\u0430\u043d\u0438\u044f \u0438 \u0443\u043a\u0430\u0437\u0430\u0442\u0435\u043b\u0438 \u0411.\u0410.\u0410\u0445\u043c\u0435\u0434\u043e\u0432\u0430. \u2013 \u0422.: \u0424\u0430\u043d, 1977.<\/span><\/div>\n<\/li>\n
  7. \n
    \u041c\u0438\u0440\u0437\u0430 \u041c\u0443\u0445\u0430\u043c\u043c\u0430\u0434 \u0425\u0430\u0439\u0434\u0430\u0440 \u0414\u0443\u0433\u043b\u0430\u0442. \u0422\u0430\u0440\u0438\u0445\u0438 \u0420\u0430\u0448\u0438\u0434\u0438. \u0412\u0432\u0435\u0434\u0435\u043d\u0438\u0435, \u043f\u0435\u0440\u0435\u0432\u043e\u0434 \u0441 \u043f\u0435\u0440\u0441. \u0410.\u0423\u0440\u0443\u043d\u0431\u0430\u0435\u0432\u0430, \u0420.\u041f. \u0414\u0436\u0430\u043b\u0438\u043b\u043e\u0432\u043e\u0439, \u041b.\u041c.\u0415\u043f\u0438\u0444\u0430\u043d\u043e\u0432\u043e\u0439. \u2013 \u0422.: \u0424\u0430\u043d, 1996.<\/span><\/div>\n<\/li>\n
  8. \n
    \u0422\u0430\u0432\u0430\u0440\u0438\u0445\u0438 \u0433\u0443\u0437\u0438\u0434\u0430 \u041d\u0443\u0441\u0440\u0430\u0442\u043d\u0430\u043c\u0435: \u0418\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u0435, \u043a\u0440\u0438\u0442\u0438\u00ad\u0447\u0435\u0441\u043a\u0438\u0439 \u0442\u0435\u043a\u0441\u0442, \u0430\u043d\u043d\u043e\u0442\u0438\u0440\u043e\u0432\u0430\u043d\u043d\u043e\u0435 \u043e\u0433\u043b\u0430\u0432\u043b\u0435\u043d\u0438\u0435 \u0410.\u041c.\u0410\u043a\u0440\u0430\u0443\u044e\u0432\u0430. \u2013 \u0422., 1967.<\/span><\/div>\n<\/li>\n
  9. \n
    Tarix-i arba\u2019 ulus. Qarang: Mirzo Ulug\u2018bek. To\u2018rt ulus tarixi \/\/ B.Ahmedov, N.Norqulov, M.Hasanov. \u2013 T., 1994. \u2013 B.352.<\/span><\/div>\n<\/li>\n
  10. \n
    The Shajarat ul-Atrak or genealogical tree of the turks and tatars\/Transl. and abrid. by Glonel Milles. \u2013 London., 1832. \u2013 P.182a. https:\/\/books.google.com.pa\/books?id=qw1eAAAAcAAJ&printsec=frontcover#v=onepage&q&f=false.<\/span><\/div>\n<\/li>\n
  11. \n
    \u0428\u0438\u0448\u043a\u0438\u043d \u0412.\u0410. \u041a\u0430\u043b\u044a\u0430\u0438 \u0410\u0444\u0440\u0430\u0441\u0438\u0430\u0431\/\/\u0410\u0444\u0440\u0430\u0441\u0438\u0430\u0431. \u0412\u044b\u043f. I. \u2013 \u0422., 1969.<\/span><\/div>\n<\/li>\n<\/ol>\n
    ISLOM HAMDAMOV,<\/span><\/strong><\/div>\n
    Samarqand davlat chet tillar instituti dotsenti, PhD<\/span> <\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Ushbu maqolada temuriylar sulolasining yetuk namoyandasi, davlat arbobi va yirik olim Mirzo Ulug\u2018bekning aniq va gumanitar fanlar rivojiga qo\u2018shgan hissasi haqida ma\u2019lumot beriladi. Xususan, allomaning jahonda keng e\u2019tirof etilgani, mamlakatning siyosiy va iqtisodiy hayotini boshqarish bilan bir qatorda ilmiy faoliyat bilan shug\u2018ullangani, ilmiy-falsafiy tafakkurni rivojlantirgani, shuningdek, falsafa, tarix, mantiq, astronomiya, matematika va tabiatshunoslik fanlari bilan …<\/p>\n","protected":false},"author":1,"featured_media":36937,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMIRZO ULUG\u2018BEKNING \u201cTO\u2018RT ULUS TARIXI\u201d ASARI TARIXIY-FALSAFIY MEROS SIFATIDA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MIRZO ULUG\u2018BEKNING \u201cTO\u2018RT ULUS TARIXI\u201d ASARI TARIXIY-FALSAFIY MEROS SIFATIDA\" \/>\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=36936&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MIRZO ULUG\u2018BEKNING \u201cTO\u2018RT ULUS TARIXI\u201d ASARI TARIXIY-FALSAFIY MEROS SIFATIDA - 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