{"id":39658,"date":"2025-01-14T12:30:30","date_gmt":"2025-01-14T07:30:30","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=39658"},"modified":"2025-01-14T12:30:30","modified_gmt":"2025-01-14T07:30:30","slug":"farg%ca%bbona-vodiysining-islomgacha-bo%ca%bblgan-davrida-o%ca%bblkadagi-diniy-ijtimoiy-hayotning-o%ca%bbziga-xos-xususiyatlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=39658&lang=oz","title":{"rendered":"FARG\u02bbONA VODIYSINING ISLOMGACHA BO\u02bbLGAN DAVRIDA O\u02bbLKADAGI DINIY-IJTIMOIY HAYOTNING O\u02bbZIGA XOS XUSUSIYATLARI"},"content":{"rendered":"

Farg\u02bbona vodiysi \u2013 shimol tarafdan Tyanshan, janubdan Hisor-Oltoy tog\u02bb tizmalari bilan o\u02bbralgan. Uzunligi sharq \u2013 g\u02bbarb yo\u02bbnalishida 170 kilometrni tashkil qiladi. Vodiy sharqda daralar va so\u02bbqmoqlar orqali Sharqiy Turkiston va Xitoy bilan, g\u02bbarbda O\u02bbratepa va Xovos yo\u02bbli orqali Jizzax cho\u02bbli va Zarafshon vodiysi bilan bog\u02bblangan. Shu bilan birga, Farg\u02bbona vodiysi Chirchiq, Ohangaron daryolari havzasi va Toshkent vohasi bilan ham qadimdan uzviy aloqada bo\u02bblgan. Tabiiyki, bu aloqalar va bog\u02bblanishlar uzoq vaqtlar davomida Farg\u02bbona madaniyatining shakllanishiga ijobiy ta\u02bcsir ko\u02bbrsatgan. Farg\u02bbona vodiysining So\u02bbx soyi bo\u02bbyidagi Seleng\u02bbur g\u02bborida olib borilgan arxeologik tadqiqotlar natijasida u yerda bundan 700-500 ming yil muqaddam inson yashagani aniqlangan. Bu makon juda qadim zamonlardan dehqonchilikka moslashgan, chunki bu yerning tabiati ilk tarixiy davrlardayoq insonni o\u02bbtroqlikka undagan. Haqiqatan ham, deyarli chor atrofdan tog\u02bblar bilan o\u02bbralgan, aytarli katta bo\u02bblmagan geografik hududda qudratli suv oqimi \u2013 Sirdaryoning, shuningdek, Norin, Qoradaryo, Qurshob, Oqbura, Aravon, Isfayram, So\u02bbx, Isfara, Qora ung\u02bbur, Ko\u02bbgart, Kosonsoy va boshqa katta kichik irmoqlar, daryo va daryochalar hamda soylarning mavjudligi inson tarixining ilk davrlaridayoq uni shu soylar va suvlar bo\u02bbyiga undagan [3:43-98].<\/span><\/p>\n

Vodiyda inson tarixining ilk ovchi \u2013 yig\u02bbuvchilik davriga xos manbalar hozircha faqat Selung\u02bbur tog\u02bbidan topilgan bo\u02bblsa, ilk dehqonchilikdan darak beruvchi ashyolar anchagina. Ular so\u02bbnggi neolit va hatto ilk jez davriga, ya\u02bcni miloddan avvalgi (bundan keyin \u2013 m.a) VI-IV ming yilliklarga xos bo\u02bblib [4:288], hozirgi Andijon va Namangan viloyatlari chegarasidan, Norin tumani hududidagi qadimgi Eylaton shaharchasidan topilgan. Bu topilmalarga ko\u02bbra, qadimda ushbu makonda yashagan odamlarga dehqonchilik madaniyati xos bo\u02bblib, ular don yetishtirish va bog\u02bbdorchilik bilan shug\u02bbullangan. Topilgan ashyolarga ko\u02bbra, Farg\u02bbona madaniyati xuddi o\u02bbsha davrdagi Yaqin va O\u02bbrta Sharq madaniyatidan past bo\u02bblmagan. Aravondagi qoyadan topilgan, m.a. V-IV asrlarga taalluqli rasmlarda odamlar bilan birga yovvoyi hayvonlar tasvirlangan. Unda hayvonlarning ko\u02bbpayishi va muvaffaqiyatli ov manzaralaridan iborat diniy xarakterdagi tasvirlar keltirilgan. Yana o\u02bbsha yerda topilgan m.a. III-I asrlarga xos bir rasmda mashhur Farg\u02bbona otlarining ko\u02bbpayishi bilan aloqador manzara tasvirlangan.<\/span><\/p>\n

Aravon rasmlaridan ma\u02bclum bo\u02bblishicha, u davrda Farg\u02bbona aholisi hayotida yovvoyi va xonaki hayvonlar ahamiyati katta bo\u02bblgan. Markaziy Osiyo haqidagi eng qadimgi yozma xabarlar qadimgi fors podsholarining yozuvlarida va yunon tarixchilarining asarlarida keltiriladi. Bu yozma xabarlarning eng qadimiysi m.a. VI asr o\u02bbrtalari va ikkinchi yarmiga taalluqlidir. Milodiy I-IV asrlarda va undan biroz keyin Markaziy Osiyo xalqlari haqida yanada ko\u02bbproq xabarlar keltiriladi. Lekin bu yozma xabarlarning birortasida Farg\u02bbona nomi to\u02bbg\u02bbridan-to\u02bbg\u02bbri tilga olinmaydi. Masalan, qadimgi yunon tarixchisi Gerodot (m.a. 486-424-yillar) Eronning ahamoniy shohlariga qaram yerlar va xalqlarni qayd etib, o\u02bbninchi satrapiyaga (mulkka) parikaniylar va ortokoribantiylar kirishini va ular shohga har yili 450 talant kumush soliq to\u02bblashini aytadi [1:572]. Lekin bu ko\u02bbrsatilgan qabila yoki elatlar qanday mamlakat yoki yurtda yashashini aniq aytmaydi. A.Bernshtamning talqiniga ko\u02bbra, ortokoribantiylar \u2013 Behistun yozuvlarida eslatilgan \u201csaka tigraxauda\u201d, ya\u02bcni \u201ccho\u02bbqqi qalpoqli saklar\u201d qabilasi bo\u02bblib, ular Sirdaryodan sharqroqda yashagan. Bundan tashqari, Markaziy Osiyo saklarining yana ikki qabilasi bo\u02bblgan, ular \u2013 \u201csaka tiamtara daraya\u201d, \u201cdaryo (yoki dengiz) ortidagi saklar\u201d va \u201csaka haumavarka (yoki amurgiy)\u201d, ya\u02bcni \u201chauma\u201d (may) qaynatuvchi saklar\u201d. A.Bernshtam bu keyingi ikki qabilani ham Sirdaryodan sharqroqqa, ya\u02bcni Farg\u02bbona vodiysining shimoli-sharqiy qismiga \u201cjoylashtiradi\u201d.<\/span><\/p>\n

Gerodot eslatgan ikkinchi qabila \u2013 parikaniylarga kelsak, m.a. I asrda yashagan Rim tarixchisi ularni parikanlar deb ataydi. Yana A.Bernshtamning aytishicha, \u201cFarg\u02bbona\u201d atamasi ana shu parikanlarning nomidan kelib chiqadi va aslida bu atama \u201cPargona\u201d bo\u02bblib, bu so\u02bbz mahalliy xalq tilida \u201ctog\u02bblar orasidagi vodiy\u201d ma\u02bcnosini anglatgan. Bu holda haqiqatan ham vodiyning har tomondan tog\u02bblar bilan o\u02bbralgani qayd etilib, uning asl nomi \u201cPargona\u201d bo\u02bblib, keyinchalik arablashtirish natijasida u \u201cFarg\u02bbona\u201d shaklini olgan, deyish mumkin. Keyinchalik Xitoy manbalarida keltirilgan vodiy nomlarining biri \u201cPalona\u201d ekanida ham \u201cPargona\u201d nomi shakliga yaqinlik seziladi.<\/span><\/p>\n

Farg\u02bbonaning tarix sahnasiga chiqishining yana bir omili \u2013 m.a. II asr o\u02bbrtalarida Yunon-Baqtriya davlati yakson qilinib, Markaziy Osiyoning talay qismida Kushon davlatining tarkib topishi bo\u02bbldi. Kushon podsholigi qadimgi davrning ancha sirli va u haqda ma\u02bclumotlar kam bo\u02bblgan davlatlaridan hisoblanadi. M.a. II asrning birinchi yarmida yo Xitoyda rivojlanayotgan siyosiy vaziyatning ta\u02bcsiri natijasida yoki Yunon-Baqtriya davlatining parchalanishi tufayli, yoinki bu ikki hodisa bir vaqtga to\u02bbg\u02bbri kelgani sababli Markaziy Osiyoning g\u02bbarbiy qismida ko\u02bbchmanchi, yarimko\u02bbchmanchi hamda turli irq va til guruhlariga mansub bo\u02bblgan Tyanshan qabilalari harakatga kelib, ular orasida kushonlar ustunlikka erishadi va Farg\u02bbonani ishg\u02bbol qilib, Kushon podshohligiga asos soladi. Keyinchalik bu podshohlik hududlari G\u02bbarbiy Hindistongacha yoyiladi. Odatda \u201ckushon\u201d nomi Xitoy manbalaridagi \u201cusun\u201d nomi bilan bir deb hisoblanadi. Xitoy manbalarida Farg\u02bbona uchun alohida iyeroglifli atama \u2013 \u201cDavan\u201d atamasi bo\u02bblgan. Ajablanarlisi shuki, bu xitoycha nomning ma\u02bcnosi bir tomondan, yuqorida aytilgan \u201cPargona\u201d nomining ma\u02bcnosiga yaqin bo\u02bblsa, ikkinchi tomondan, u turkcha \u201cdovon\u201d ma\u02bcnosini ham anglatib, bu holda go\u02bbyo \u201cdovon ortidagi yurt\u201d (ya\u02bcni sharqdan, Xitoy tarafdan qaralganda) ma\u02bcnosini ham anglatadi. Yuqorida keltirilgan xabarlardan ko\u02bbramizki, Farg\u02bbona dunyo ahamiyatiga molik voqealarda faol qatnashgan. Farg\u02bbonaning arab xalifaligi bilan muloqoti boshlangan davrlardan to IX asr boshlarigacha qariyb yuz yil davomida Farg\u02bbona o\u02bbz podshohi \u2013 Ixshid boshchiligida o\u02bbz mustaqilligini saqlab turadi. Shu bilan birga, Farg\u02bbona doimo turklar bilan uzviy aloqada va ularning ta\u02bcsirida bo\u02bbladi. Shu sababli arablar davrida ham Farg\u02bbona jamiyati etnik jihatdan turklashishda davom etadi. Ikkinchi tarafdan esa ixshidlar uzoq vaqtgacha islomni tan olmagan bo\u02bblsa ham, aholi asta-sekin islom, jumladan, Farg\u02bbona arab xalifaligi tarkibiga kirganidan so\u02bbng bu yerda xalqning ijtimoiy-iqtisodiy hayotida bir muddat turg\u02bbunlik yuz beradi. Bu yerda kushonlar davridayoq boshlangan feodallashuv jarayoni arab fathi davrida biroz to\u02bbxtab qoladi. Bu davrda xalifalikning markaziy qismlari \u2013 Iroq, Suriya va Misrda feodal munosabatlar jadal rivojlanadi. VII asr boshlarida arab jamiyati hali ijtimoiy tuzumning qabila \u2013 urug\u02bbchilik bosqichida turgan bo\u02bblsa, markazlashgan yagona xalifalik shakllanishi bilan xalifalikning ilg\u02bbor viloyatlarining xo\u02bbjalik, iqtisodiy va madaniy yutuqlarini o\u02bbzlashtirish natijasida u feodal munosabatlarga to\u02bblaqonli ravishda kirishadi. Shunga ko\u02bbra, VIII asr o\u02bbrtalarida xalifalikning markaziy viloyatlarida feodalizm Movarounnahrdagiga nisbatan ancha yuqori pog\u02bbonaga ko\u02bbtarilgan edi. Lekin xalifalikning yagona iqtisodiy doirasiga kirish, qishloq xo\u02bbjalik ishlab chiqarishining rivojlanishi, xalifalikning boshqa viloyatlari bilan faol savdo munosabatlari olib borish natijasida VIII asr oxirlaridan shaharlar rivojlandi, ishlab chiqarish kuchlari taraqqiy topib, Markaziy Osiyo hududida ham xalifalikning boshqa yerlaridagi kabi taraqqiy etgan feodalizm davri boshlanadi. Markaziy Osiyoning boshqa hududlari kabi Farg\u02bbonada ham fan va madaniyat yangi tarixiy sharoitda taraqqiy etadi.<\/span><\/p>\n

Shunday qilib, IX asrda butun xalifalikda fan va madaniyatning kuchli rivojlanishi yuz berdi. Markaziy Osiyo xalqlari ham bu jarayonda xalifalikning boshqa xalqlari kabi faol ishtirok etadi. Bu payt xalifalik tarkibiga kirgan xalqlar \u201cislom madaniyati\u201d deb ataladigan, lekin aslida turli xalqlar madaniyatining o\u02bbzaro singishi natijasida yuzaga kelgan yagona madaniy harakat qatnashchilari bo\u02bblib qoldi. Ilm-fanda ham hamkorlik o\u02bbrnatiladi. Xalifalikda fan va madaniyat sohasida qudratli to\u02bblqin, ko\u02bbp jihatdan o\u02bbsha davrda boy ilmiy iboralar bilan sug\u02bborilgan arab tili yagona xalqaro tilga aylangani tufayli yuz berdi. Bu haqda Abu Rayhon Beruniy \u201cSaydana\u201dsida quyidagi so\u02bbzlarni aytgan: \u201cArablar tiliga butun dunyo mamlakatlarining ilmlari ag\u02bbdarilgan: ular bezalib, qalblarga yoqadigan bo\u02bbldi, ulardan tilning ko\u02bbrki ortib, tomirlarga yoyildi\u201d.<\/span><\/p>\n

Turli xalqlar vakillari, xususan, Markaziy Osiyo olimlari qatorida Farg\u02bboniy ham o\u02bbz ilmiy asarlarini arab tilida yozgan. Yunon, sanskrit, fors (pahlaviy), suryoniy tillarida yozilgan ilmiy asarlar arab tiliga tarjima qilinardi. Bu esa kelib chiqishiga ko\u02bbra turli xalqlarga mansub bo\u02bblgan olimlarga turli zamonlardagi turli xalqlarning ilmiy merosidan bahramand bo\u02bblish imkonini berdi. Natijada, turli-tuman mahalliy va milliy tarkibdagi islom ilm va madaniyati yuzaga keldi. Ular orasida Markaziy Osiyoning, jumladan, Farg\u02bbonaning ham ulushi bor edi. Chunki bu hudud olimlari xalifalikda fanning shakllanishi va rivojlanishiga katta hissa qo\u02bbshgan. Al-Farg\u02bboniy davri bo\u02bblmish VIII asr oxiri va IX asr hamda uning atrof-muhitini tavsiflash bilan birga, o\u02bbsha davrning quyidagi xususiyatlariga ahamiyat berish lozim. Bu davrda feodalizm katta odimlar bilan rivojlangani uchun obyektiv sharoit ishlab chiqarish kuchlarini takomillashtirishni va shu bilan bog\u02bbliq ravishda ishlab chiqarishni katta shaharlarda to\u02bbplashni taqozo qilardi. Feodalizmdan avvalgi ilk davrlarda shahar faqat harbiy-ma\u02bcmuriy vazifani o\u02bbtagan bo\u02bblib, ularning nufuzi bir necha ming kishidan iborat bo\u02bblsa, rivojlangan feodalizm davrida yangi shaharlar quriladi, eskilari esa misli ko\u02bbrilmagan darajada kattalashib ketadi. Armaniston, Eron va ayniqsa, Markaziy Osiyoda IX \u2013 X asrlarda shaharlar soni ham, kattaligi ham ortib boradi. Qohiraning barpo qilinishi arab Sharqida O\u02bbrta asrlar rivojlanish davrining yakuni deb hisoblanadi.<\/span><\/p>\n

Ba\u02bczi shaharlar shu qadar yiriklashdiki, ularni haqli ravishda O\u02bbrta asrlar aglomeratsiyasi deyish mumkin. Chunonchi, shunday shaharlardan biri Bag\u02bbdod edi. U yettita kichik shaharlarning qo\u02bbshilishidan yuzaga kelgan. Qohira ham shulardan biri, u ikkita shaharning qo\u02bbshilishidan hosil bo\u02bblgan edi. Shaharlar shu tariqa iqtisodiy va madaniy markazlarga aylanadi. Ishlab chiqarish kuchlari va shahar hunarmandchilik ishlab chiqarishining o\u02bbsishini fundamental va tatbiqiy fanlar sohasidagi tadqiqotlarni yo\u02bblga qo\u02bbymasdan va tashkil qilmasdan ta\u02bcminlab bo\u02bblmas edi. Ilmiy tadqiqotlarni tashkil qilishga obyektiv talab paydo bo\u02bbldi. Harbiy yurishlar davrida xalifalar faqat \u201cyer va suv to\u02bbplash\u201d bilan mashg\u02bbul bo\u02bblgan paytlarda bunday talab hali yo\u02bbq edi. Xalifalar Mansur (754-775) va Horun ar-Rashid (786-809) davrida ahvol tubdan o\u02bbzgardi. Aslida, aynan ular davrida xalifalikda ma\u02bcrifat davri boshlandi. Ilmiy ishlarning tashkil qiluvchisi va rahbari xalifa Ma\u02bcmun (813-833) edi. U xalifalik olimlarini \u201cBaytul hikma\u201d \u2013 \u201cDonishmandlar uyi\u201dga birlashtirdi. Beruniy aytganidek, \u201cilm o\u02bbz zoti bilan matlubdir, haqiqatan ham, barcha narsadan lazzatli. Ilmdan boshqa qanday narsada manfaat zohirroq va qandayida foyda ko\u02bbproq bo\u02bbladi, faqat ilm bilangina ham din, ham dunyo uchun xayrli ishlarni qilish va ularga zarar keltirishdan saqlanish mumkin. Agar ilm bo\u02bblmaganida, biz jalb qilayotgan narsa yomonlik emasligiga va chetlanayotgan narsa yaxshilik emasligiga ishonch bo\u02bblmas edi\u201d. Agar ilmga shunday yondashadigan fidoyilar bo\u02bblmaganida, hech qanday xalifa yoki vazir ilmni bu darajada yoya olmas edi. Shuning uchun xalifalar davrida ilmning haqiqiy tashkilotchi va rahbarlari yirik va serqirra olimlar edi. Ular fanning har sohasidan chuqur bilimli bo\u02bblib, xodimlarni tanlash va joylashtirish ularga bog\u02bbliq edi. Sanad ibn Ali, Habash Hosib, Xolid Marvarrudiy, Yahyo ibn Abu Mansur, Muhammad Xorazmiy kabi olimlar shular jumlasidandir. Xalifalar Vosiq va Mutavakkil davrida shunday sharafli vazifa Ahmad Farg\u02bboniyga nasib etdi. Shunday qilib, xalifalikda VIII asr oxiri va IX asrda fan hamda madaniyat sohasidagi ulkan ko\u02bbtarilish asosan xalq ommasi ongi va tafakkuridagi progressiv o\u02bbzgarishlar tufayli yuz bergan edi.<\/span><\/p>\n

Farg\u02bboniy yashagan davr ijtimoiy-siyosiy hayotda suronli voqealar, fan va madaniyatda ulkan ko\u02bbtarilish davri edi. Farg\u02bbonaning Axsikat, Koson, O\u02bbzgand, O\u02bbsh, Andijon, Marg\u02bbilon, Xo\u02bbjand, Asbara singari katta shaharlari Sirdaryoning yoqasida yoki uning yaqinida joylashgan. Yana allaqancha kichik shaharlar ham bor. Ular oralab sharqdan g\u02bbarbga Xitoydan keladigan Buyuk ipak yo\u02bbli o\u02bbtadi. 712-713-yillarda lashkarboshi Qutayba ibn Muslim boshchiligidagi islom-arab qo\u02bbshini Farg\u02bbonaga bostirib kirdi. Bu fotihlar Farg\u02bbonada muqim yashayotgan aholi o\u02bbrtasida islom dini va arab tilini yoya boshladi. Farg\u02bbona xalqi buddiy, zardushtiy, moniy e\u02bctiqodlariga rioya qilar edi. 819-820-yillarda Xalifa Ma\u02bcmun Farg\u02bbonani Buxorodagi o\u02bbziga qaram hokimiyat ixtiyoriga o\u02bbtkazdi. Shu yo\u02bbsinda Farg\u02bbona o\u02bblkasi juda katta yerlarni o\u02bbz ichiga olgan arab xalifaligining sharqiy viloyati bo\u02bblib qoldi. Bu vaqtlar arab xalifaligi g\u02bbarbda Misr, Mag\u02bbrib (shimoliy Afrika) orqali Ispaniyagacha, sharqda esa Eron, Xuroson, Movarounnahr orqali Shosh va Farg\u02bbonaga qadar cho\u02bbzilar edi. Bag\u02bbdod xalifalik markazi edi.<\/span><\/p>\n

Darhaqiqat, ajdodlarimiz VII-VIII asrlarda arablarga qarshi uzoq muddat davomida kurash olib bordi. Bu kurashda Farg\u02bbona hukmdorlari goh O\u02bbrta Osiyoning Choch, So\u02bbg\u02bbd mulklari bilan, goh turklar va xitoyliklar bilan ittifoq tuzdi. Ammo oxir-oqibat bu kurashda farg\u02bbonaliklar mag\u02bblub bo\u02bbldi va Farg\u02bbona vodiysi Arab xalifaligi tarkibiga qo\u02bbshib olindi. Bu yerda asta-sekinlik bilan islom dini yoyildi va shariat qonunlari qaror topdi [2:68].<\/span><\/p>\n

Xulosa qilib aytganda, Farg\u02bbona vodiysining islomgacha bo\u02bblgan davridagi diniy-ijtimoiy hayoti murakkab va boy tarixga ega. Bu davrda hududda ko\u02bbpxudolik dinlar, xususan, zardushtiylik va buddizm keng tarqalgan. Mahalliy qabila va xalqlar turli madaniy an\u02bcanalar va e\u02bctiqodlarga ega bo\u02bblib, jamiyat qabilaviy tuzilmaga asoslangan edi. Buyuk Ipak yo\u02bbli orqali amalga oshirilgan savdo-sotiq bu hududga turli din va madaniyatlarning kirib kelishiga sabab bo\u02bblgan. San\u02bcat va madaniyatning rivojlanishi natijasida ibodatxonalar, haykallar va boshqa san\u02bcat asarlari yaratilgan. Bularning barchasi Farg\u02bbona vodiysining islomgacha bo\u02bblgan davrdagi diniy-ijtimoiy hayotining rang-barangligi va murakkabligini ko\u02bbrsatadi.<\/span>\u00a0<\/strong><\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR<\/strong>:<\/strong><\/span><\/div>\n
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    Bosworth C.E. The new islamic dynasties. A chronological and genealogical manual. \u2013 Edinburgh: University Press, 1996.<\/span><\/div>\n<\/li>\n
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    \u041a\u043b\u044f\u0448\u0442\u043e\u0440\u043d\u044b\u0439 \u0421.\u0413. \u0414\u0440\u0435\u0432\u043d\u0435\u0442\u044e\u0440\u043a\u0441\u043a\u0430\u044f \u0440\u0443\u043d\u0438\u0447\u0435\u0441\u043a\u0430\u044f \u043d\u0430\u0434\u043f\u0438\u0441\u044c \u043d\u0430 \u0431\u0440\u043e\u043d\u0437\u043e\u0432\u043e\u043c \u043f\u0435\u0440\u0441\u0442\u043d\u0435 \u0438\u0437 \u0424\u0435\u0440\u0433\u0430\u043d\u044b \/\/ \u0410\u0440\u0445\u0435\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0440\u0430\u0431\u043e\u0442\u044b \u0432 \u0422\u0430\u0434\u0436\u0438\u043a\u0438\u0441\u0442\u0430\u043d\u0435 1957 \u0433\u043e\u0434\u0443. \u0412\u044b\u043f. I\u0425. \u2013 \u0421\u0442\u0430\u043b\u0438\u043d\u0430\u0431\u0430\u0434., 1959.<\/span><\/div>\n<\/li>\n
  4. \n
    Xo\u02bcjayev \u0410. Farg\u02bcona tarixiga oid ma\u02bclumotlar (Qadimiy va Ilk o\u02bcrta asr Xitoy manbalaridan tarjimalar va ularga sharhlar). \u2013 Farg\u02bcona., 2013.<\/span><\/div>\n<\/li>\n<\/ol>\n

    \u00a0<\/p>\n

    MOHINUR MAMATHALILOVA,<\/span><\/strong><\/div>\n
    O\u02bbzbekiston xalqaro islom akademiyasi stajyor-tadqiqotchisi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Farg\u02bbona vodiysi \u2013 shimol tarafdan Tyanshan, janubdan Hisor-Oltoy tog\u02bb tizmalari bilan o\u02bbralgan. Uzunligi sharq \u2013 g\u02bbarb yo\u02bbnalishida 170 kilometrni tashkil qiladi. Vodiy sharqda daralar va so\u02bbqmoqlar orqali Sharqiy Turkiston va Xitoy bilan, g\u02bbarbda O\u02bbratepa va Xovos yo\u02bbli orqali Jizzax cho\u02bbli va Zarafshon vodiysi bilan bog\u02bblangan. Shu bilan birga, Farg\u02bbona vodiysi Chirchiq, Ohangaron daryolari havzasi va …<\/p>\n","protected":false},"author":1,"featured_media":39659,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nFARG\u02bbONA VODIYSINING ISLOMGACHA BO\u02bbLGAN DAVRIDA O\u02bbLKADAGI DINIY-IJTIMOIY HAYOTNING O\u02bbZIGA XOS XUSUSIYATLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"FARG\u02bbONA VODIYSINING ISLOMGACHA BO\u02bbLGAN DAVRIDA O\u02bbLKADAGI DINIY-IJTIMOIY HAYOTNING O\u02bbZIGA XOS XUSUSIYATLARI\" \/>\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=39658&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"FARG\u02bbONA VODIYSINING ISLOMGACHA BO\u02bbLGAN DAVRIDA O\u02bbLKADAGI DINIY-IJTIMOIY HAYOTNING O\u02bbZIGA XOS XUSUSIYATLARI - 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