{"id":39959,"date":"2025-01-30T09:20:07","date_gmt":"2025-01-30T04:20:07","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=39959"},"modified":"2025-01-27T17:26:38","modified_gmt":"2025-01-27T12:26:38","slug":"mirzo-ulug%ca%bbbek-va-uning-samarqand-akademiyasi-ma%ca%bcnaviy-merosida-sinergetik-metodologiyaning-evristik-tomonlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=39959&lang=oz","title":{"rendered":"MIRZO ULUG\u02bbBEK VA UNING SAMARQAND AKADEMIYASI MA\u02bcNAVIY MEROSIDA SINERGETIK METODOLOGIYANING EVRISTIK TOMONLARI"},"content":{"rendered":"

Zamonaviy ilmiy metodologiyaga munosib hissasi bo\u02bblgan, sinergetik, g\u02bboyalarni o\u02bbziga aks ettirgan ilmiy-falsafiy ta\u02bclimot yaratgan Mirzo Ulug\u02bbbek XV asr jahon aniq-tabiiy fanlar sohasida olamshumul tadqiqot olib borgan, nochiziqli tafakkur tarzi asosida ilmiy kashfiyot va ixtirolar qilgan, ijtimoiy-gumanitar va madaniy fanlar sohasini rivojlantirishga hissa qo\u02bbshgan yirik alloma hisoblanadi.<\/span><\/p>\n

U jamiyatdagi beqarorlik kuzatilayotgan, degradatsiya darajasiga yetgan bir davrda ilm olamiga kirib keldi. Amir Temur vafotidan keyin temuriylar saltanatida ma\u02bclum bir siyosiy-ijtimoiy tartibsizlik va xaotik holatlar yuz berdi. Buning natijasida ichki nizolar ham kuchaydi. Ushbu jarayonlarni izohlab, Qori Niyoziy quyidagicha xulosa qiladi: \u201cYuqorida bayon qilinganlardan Ulug\u02bbbekning siyosiy maydonda paydo bo\u02bblish vaqtining xususiyati kelib chiqadi: Ulug\u02bbbek hukmron bo\u02bblgan paytda o\u02bbzaro urushlar va siyosiy tarqoqlik kuchaygan, mehnatkash omma qattiq ekspluatatsiya qilinar edi\u201d [17: 63].<\/span><\/p>\n

Mirzo Ulug\u02bbbek esa atigi 15 yoshida taxtga o\u02bbtirgach, jamiyatdagi bu kabi tartibsizlik va beqarorliklar ancha kamayadi. Buning asosiy sababi albatta, uning ijtimoiy va siyosiy bilimdonligi va davlat boshqaruvidagi mahoratidan dalolat beradi. Lekin ko\u02bbpgina adabiyotlarda Ulug\u02bbbekning siyosiy-ijtimoiy faoliyati va boshqaruv tizimi e\u02bctibordan chetda qoldirilgan. Olim Qori Niyoziyning bu boradagi \u201cUlug\u02bbbekning fanga juda qiziqib ketgani uning davlat faoliyatiga ma\u02bclum darajada salbiy ta\u02bcsir ko\u02bbrsatgan\u201d [17: 65-66], degan xulosasiga qo\u02bbshilib bo\u02bblmaydi. Sababi, qirq yil o\u02bbz davlatini barqaror, tinch va osuda rivojlantirgan Mirzo Ulug\u02bbbekning shubhasiz, davlat va jamoat arbobi va mohir boshqaruvchi shaxs ekanidan dalolat beradi. U ilm-fan bilan muntazam shug\u02bbullanish bilan birga, o\u02bbsha davrda mavjud boshqa sohalarni, jumladan, ijtimoiy ahillik va birlik, iqtisodiy barqarorlik, madaniyat, bunyodkorlik, arxitektura, ta\u02bclim, san\u02bcat va hunarmandchilikni rivojlantirgan. Ulug\u02bbbekning siyosiy-ijtimoiy faoliyati, boshqaruv tizimi, davlat boshqaruvchisi sifatidagi o\u02bbziga xos uslubini tadqiq etish tadqiqotchilarning ilmiy izlanishlariga muhtojdir.<\/span><\/p>\n

O\u02bbrta asrlarda Sharqda, keyinchalik G\u02bbarbda ilm-fan rivojlanishiga ulkan hissa qo\u02bbshgan Mirzo Ulug\u02bbbek \u2013 Muhammad Tarag\u02bbay o\u02bbz davrida tabiiy va ijtimoiy-gumanitar fanlar integratsiyasi asosida Samarqand akademiyasiga asos solgan.<\/span><\/p>\n

Biz bejizga gapni akademiyadan boshlamadik. Birinchidan, Mirzo Ulug\u02bbbek asos solgan akademiyaning falsafiy-ilmiy mohiyatini anglash orqali undagi nochiziqli tafakkur elementlarini kashf etamiz va uning akademiyasida fanlararo integratsiya mavjud bo\u02bblganining ilmiy asoslarini topamiz. Ikkinchidan, g\u02bbarblik olimlar da\u02bcvo qilayotgan Yangi davr aniq va tabiiy fanlar poydevori G\u02bbarbda emas, aynan Markaziy Osiyoda, jumladan, Ulug\u02bbbek akademiyasidan boshlanganini va bu ilmiy haqiqat sobiq Ittifoq davrida e\u02bctiborga olinmaganini anglaymiz.<\/span><\/p>\n

Ko\u02bbpgina adabiyotlarda, jumladan, Qoriy Niyoziy risolasi va boshqa ilmiy nashrlarda Mirzo Ulug\u02bbbek astronomiya akademiyasini tashkil etgan olim sifatida ta\u02bcriflanadi, vaholanki, o\u02bbsha davrda nafaqat Samarqand, Markaziy Osiyo va Xurosonda fizika, astronomiya, kimyo, biologiya, geodeziya, geografiya, mantiq, falsafa, matematika, tarix, minerologiya, adabiyot va boshqa dunyoviy hamda diniy ilmlar ham rivojlangan. Allomaning say\u02bc-harakatlari bilan me\u02bcmoriy san\u02bcat va arxitektura sohasi ham jadal sur\u02bcatda yuksaldi. Ulug\u02bbbek buyrug\u02bbiga muvofiq Samarqand shahridagi Ulug\u02bbbek madrasasi, Ulug\u02bbbek rasadxonasi, Shohizinda ansambli, Buxoro shahri va G\u02bbijduvon tumanidagi Ulug\u02bbbek madrasalari, Shahrisabzdagi Ulug\u02bbbek masjidi va boshqa me\u02bcmoriy san\u02bcatning nodir namunalari bunyod etilgani akademiya ilmiy Kengashi faoliyati mahsuli edi. Shu nuqtayi nazardan Mirzo Ulug\u02bbbek an\u02bcanaviy fikrlardan yuqoriroq \u2013 nochiziqli va fraktal tafakkur egasi ekaniga dalolatdir. U asos solgan ilmiy maktab va uning jahon ilm-faniga qo\u02bbshgan hissasi falsafiy mohiyatini, undagi sinergetik yondashuv va g\u02bboyalar tahlilidan xulosa qilish kerakki, Mirzo Ulug\u02bbbek nafaqat astronomiya, balki qomusiy bilimlar egasi sifatida Samarqand akademiyasiga va Markaziy Osiyoda birinchilardan bo\u02bblib madrasai oliya, ya\u02bcni zamonaviy atama bilan aytganda, ilk universitetga asos soldi. Bu haqiqatni barcha fanlarda ilmiy dalillar bilan alohida ta\u02bckidlash lozim. Zero, 1417-1420-yillarda Samarqand viloyatining hozirgi Registon maydonida o\u02bbz davridagi talabalar va kelajak avlodning ilm olishi uchun katta madrasa binosini qurishga farmon berganini, Ulug\u02bbbek madrasasi qurib bitkazilgandan keyin uning ochilish marosimida Mavlono Muhammad Xavofiyni Bosh Mudarris [rektor] etib tayinlaganini tarixiy manbalardan yaxshi bilamiz. Mirzo Ulug\u02bbbekning buyuk qomusiy olim, davlat va jamoat arbobi, favqulodda iste\u02bcdod egasi ekani haqida yana o\u02bbnlab ilmiy, tarixiy dalillarni keltirishimiz mumkin. Mavzudan chalg\u02bbimaslik uchun biz Mirzo Ulug\u02bbbek va uning Samarqand akademiyasi mutafakkir-olimlarining ijtimoiy, falsafiy-ilmiy qarashlari va ulardagi sinergetik tamoyillar haqida to\u02bbxtalib o\u02bbtamiz.\u00a0<\/span><\/p>\n

Mirzo Ulug\u02bbbek va uning ilmiy merosini o\u02bbrganishda mamlakatimiz va xorijda ko\u02bbpgina ilmiy izlanishlar olib borilgan, qator asarlar yaratilgan. Masalan, Jon Grivs, Tomas Xayd, Frensis Beyli, M.Ye.Masson,\u00a0 L.Sediyo, V.V.Bartold, V.D. Vyatkin, N.Leonov, Ye.Knobl, T.N.Qori Niyoziy, B.Rozenfeld, G.Matviyevskaya, F.Starr, G.Jalolov, B.Axmedov, A.Axmedov va boshqa bir qator olimlar Mizo Ulug\u02bbbek hayoti, ijodi, ilmiy merosi, faoliyati, jumladan, matematika va astronomiyaga oid ta\u02bclimotini o\u02bbrgangan. Biroq allomaning ijtimoiy-siyosiy, falsafiy-ilmiy qarashlari sinergetik metodologiya asosida deyarli o\u02bbrganilmagan.\u00a0<\/span><\/p>\n

Tadqiqotchilar Mirzo Ulug\u02bbbek ilmiy merosi va u asos solgan akademiyaning faqat astronomik jihatlariga ko\u02bbproq urg\u02bbu beradi. Vaholanki, alloma ilmiy merosi va akademiyasining ilmiy tadqiqotlari faoliyati zamirida boshqa gumanitar fanlar qatori falsafa, etika va mantiq ilmlari muhim mavqega egadir. Shuning uchun uning Samarqand akademiyasi nafaqat astronomiya, aniq fanlar, balki falsafiy-mantiqiy institut ham hisoblangan. Ulug\u02bbbek akademiyasidagi barcha tadqiqotlar va ilmiy izlanishlar, kashfiyotlar falsafa va mantiq ilmlari qonuniyatlari asosida amalga oshirilgan. Ammo bu haqda hali hanuz nafaqat darsliklar, allomaga oid ko\u02bbplab risolalarda ham ilmiy ma\u02bclumotlar mavjud emas. Bu borada olim M.Olloyorov o\u02bbzining \u201cMirzo Ulug\u02bbbek munajjimlik maktabining falsafiy\u2013mantiqiy asoslari\u201d maqolasida shunday yozadi:\u00a0 \u201cFalsafa va mantiq qayd etilgan fanlar yo\u02bbnalishida olib borilgan fundamental tadqiqotlarda bilish metodi \u2013 usuli bo\u02bblib xizmat qilgan. Shunga ko\u02bbra, ana shu ikkala fan rivojiga katta e\u02bctibor beriladi va buning natijasi o\u02bblaroq, Ulug\u02bbbek akademiyasi qoshida falsafa-mantiq maktabi yuzaga keladi. Ammo mavjud ilmiy adabiyotlarda ushbu maktabning shakllanishi, uning vakillari haqida deyarli fikr bildirilmaydi va bu borada tadqiqot ishlari olib borilmagan\u201d [7:191].<\/span><\/p>\n

M.Olloyorov fikrining isboti sifatida Mirzo Ulug\u02bbbekning mantiqqa oid qarashlarini ko\u02bbrsatib o\u02bbtadi: \u201cAgar Ulug\u02bbbek asarlari, xususan, \u201cZiji Ko\u02bbragoniy\u201d asari tahlil qilinganda uning qat\u02bciy mantiqiy metod-usullarga asoslangan holda yozilganiga ishonch hosil qilish mumkin. Fikrimiz dalili sifatida uning ana shu asaridan birgina xulosaviy muhokama (hukm)ni olib qaraylik: \u201cAgar haqiqatan Yerning quyoshga yuzma-yuz bo\u02bblib turishi kechasi yoki kunning ikkinchi yarmida, aniqrog\u02bbi soat 2.20 da sodir bo\u02bblsa, shuningdek yuzma-yuz bo\u02bblish gradusi 120\/281 dan kam bo\u02bblmasa, unda quyosh tutilishi ro\u02bby beradi\u201d [7:63]. Mazkur muhokama xulosa, birinchidan, deduktiv-sillogistik, ya\u02bcni mantiqiy xulosa bo\u02bbyicha chiqarilgan va ikkinchidan, u shartli (implikativ) hukm shaklida ta\u02bcriflangan\u201d [7:191].<\/span><\/p>\n

Mirzo Ulug\u02bbbek shakllantirgan tafakkur uslubi va mantiqiy metodlar yangi ilmiy uslublar shakllanishi barobarida, o\u02bbsha davrning diniy dunyoqarashiga har doim ham muvofiq emas edi. Ammo allomaning tafakkur tarzi va bilish metodi gnoseologik ta\u02bclimotni rivojlanishiga xizmat qildi.<\/span><\/p>\n

Mirzo Ulug\u02bbbek gnoseologik qarashlari jihatidan o\u02bbz davrining diniy ulamolari va mutafakkirlaridan farqliroq, e\u02bctiqodiga daxl qilmagan holda aql va tajribaga tayangan. Boshqacha aytgan, u aqliy bilish, mushohada, taqqoslash, tajriba, yakkalikdan umumiylikka o\u02bbtish va aksincha umumiylikdan yakkalikka o\u02bbtish, abstraktlikdan konkretlikka o\u02bbtish kabi usullar va tamoyillardan keng foydalangan.<\/span><\/p>\n

Mutafakkir o\u02bbzining ilmiy merosida o\u02bbz davrining mafkuraviy qobig\u02bbidan chiqib, inson bilish imkoniyatlari cheksizligini isbotlashga uringan. U o\u02bbzi yashagan ma\u02bcnaviy-mafkuraviy muhitni inobatga olib, geotsentrik nazariyani ochiq rad etmagan bo\u02bblsa-da, olib borgan astronomik kuzatishlari jarayonida geliotsentrik nazariyani ilmiy jihatdan yaxshi anglagan. Ya\u02bcni Mirzo Ulug\u02bbbek va uning akademiyasi tom ma\u02bcnoda geliotsentrik nazariyani kashf etgan. Chunki\u00a0 tarixiy manbalarga ko\u02bbra, Ulug\u02bbbek maktabining taniqli namoyandalaridan biri Maryam Chalabiy planetalarning harakati masalasini tahlil qilar ekan, bunday deb yozadi: \u201cMurakkab harakatga tayanch qilib olish uchun eng qulay nuqta dunyoning markazi sifatidagi Yer bo\u02bblmasa-da, odatda ayni shu markaz tayanch nuqta qilib olinadi\u201d. Bu gaplar dunyoning geliotsentrik sistemada tuzilganiga ehtiyotlik bilan qilingan ishoradan bo\u02bblak narsa emas [16:80]. Demak, geliotsentrik nazariyaning ilmiy asoslari Nikolay Kopernikkacha Ulug\u02bbbekning Samarqand akademiyasida o\u02bbz isbotini topgan. Afsuski, bu ilmiy haqiqatlar ko\u02bbpchilik olimlarimiz e\u02bctiboridan chetda qolgan. Vaholanki, geliotsentrik nazariya g\u02bboyalari sinergetik metodologiya va nochiziqli tafakkur tarzi asosida o\u02bbz mohiyatini yorqinroq namoyon etadi. Shuning uchun ham Mirzo Ulug\u02bbbekning matematika, geometriya, astronomiyaga oid ilmiy qarashlarini sinergetik yondashuv asosida kengroq tadqiq etishga ehtiyoj sezilmoqda.<\/span><\/p>\n

Mirzo Ulug\u02bbbekning borliq, tabiat va insonga nisbatan yondashuvi o\u02bbziga xos bo\u02bblib, u Xudoni rad etmaydi, aksincha, mutlaq borliq \u2013 Alloh va u Qodir sifatida hamma narsaning yaratuvchisidir, deb hisoblaydi. Alloh yaratgan barcha narsalarda esa mantiqiy qonuniyat mavjuddir. Mirzo Ulug\u02bbbek fikricha, Xudo olamni, inson va jamiyatni, aql-zakovatni, hissiy-nafsoniy quvvatlarni tasodifan, behudaga yaratmagan. Bu yaratishning o\u02bbzida uqib olinmagan sir-asrori bor. Ularning aloqadorligi, sabab-oqibat munosabatlarga kirishi, ta\u02bcsir etish va ta\u02bcsirlanishi azaldan taqdir sifatida berilgan. Lekin ular nodon va kaltafahm kimsalar uchun nafis pardalar bilan niqoblangan. Aql-zakovat, farosat, fahm va shu kabi kubroviya asosi barchaga taqsimlangan, lekin ularning insoniy quvvat hosil qilishi har bir insonning istak-xohishi, ehtiyojiga borib taqaladi. Kaltafahm kimsalar nafis pardani ko\u02bbtarishga ahd qilganlarni dahriylikda ayblaydi, chunki ular Qur\u02bconi karim va hadisi sharifda aql, ilmga berilgan maqomni tushunmaydi [5:135-136] deydi. Ya\u02bcni Mirzo Ulug\u02bbbek insonning o\u02bbz-o\u02bbzini anglashi, bilishi va tarbiyalashi kabi sinergetik tamoyillarni e\u02bctirof etib, bu hammaga ham xos emasligi, bilimsiz kishilar bundan mosuvo ekanini, faqatgina nochiziqli tafakkur egalarigina buni anglashi mumkinligiga ishora qilgan, degan xulosaga kelish mumkin.<\/span><\/p>\n

Mirzo Ulug\u02bbbek va uning akademiyasi ilmiy yutug\u02bbining yana biri \u201cZiji jadidi Ko\u02bbragoniy\u201d asaridir. Uni falsafiy-ilmiy nuqtayi nazardan tahlil qilsak, unda ham biz bugun o\u02bbrganayotgan sinergetik metodologiya asoslari va g\u02bboyalarini ilg\u02bbash mumkin. Mutafakkirning o\u02bbz zamonasida rivojlangan texnik vositalar yo\u02bbqligiga qaramay, asosiy o\u02bblchov vositasi, sekstant (usturlob) yordamida 1118 ta yulduzning joylashishi haqidagi \u201cZiji jadidi Ko\u02bbragoniy\u201d asarini yaratdi. Yulduzlarning maxsus katalogini tuzdi. Katalog \u2013 murakkab bilish jarayonining yakuni bo\u02bblib, raqamlar matematik qolipga tushiriladi, ya\u02bcni qoida-qonuniyatlar yaratiladi [10:54]. Bularni tahlil etib, Ulug\u02bbbek va Samarqand akademiyasi olimlarida o\u02bbsha davrdayoq biz hozir o\u02bbrganayotgan nochiziqli fraktal tafakkur tarzi mavjudligini bilish mumkin. \u201cNochiziqli fraktallar irratsional o\u02bblchovlar, tizimning beqarorlik, assimetrik, betartib tomonlari bilan mosligi tushuniladi. U nochiziqli algebrik tenglamalar bilan generarlashadi. Bu tenglamaning yechimlari kasrli, kompleks sonlarda ifodalanib, kompleksli fazo namoyon bo\u02bbladi va ajabtovur figura hosil bo\u02bbladi. Yaxlit bir kartina xaotik va noma\u02bclum ko\u02bbrinishda bo\u02bbladi\u201d [9:8-59]. Olamni yaxlit tarzda kuzatish, uning matematik va astronomik qonuniyatlarini anglash, Quyosh, Oy va Yerning harakatlariga qarab, uning xususiyatlarini o\u02bbrganish orqali Mirzo Ulug\u02bbbek va uning atrofidagi olimlar ilmiy faoliyat olib borgan. \u201cZiji Ko\u02bbragoniy\u201d asaridan tashqari, Ulug\u02bbbek, \u201cBir darajaning sinusini aniqlash haqida risola\u201d asari orqali jahon aniq fanlari va tabiatshunosligi, ijtimoiy fanlarni rivojlantirishga salmoqli hissa qo\u02bbsha oldi.<\/span><\/p>\n

Mirzo Ulug\u02bbbekning ilmiy merosidagi o\u02bbziga xos jihat \u2013 bu ilmiy tadqiqot metodologiyasidir. Uning amaliy tadqiqot usullari ham o\u02bbziga xosligi va ko\u02bbpligi bilan ajralib turardi [14:143-145]. Falsafa va fan metodologiyasida Mirzo Ulug\u02bbbekning ilmiy tadqiqot, ijod, bilish metodologiyasi haqida deyarli ma\u02bclumot yo\u02bbq. Vaholanki, u o\u02bbziga xos metodologiya yaratgan olim hisoblanadi. Uning tadqiqot metodologiyasida analiz, va sintez, ularning vositalari bo\u02bblgan klassifikatsiya va differensiya, induksiya va deduksiya, taqqoslash, kuzatish, eksperiment kabi usullardan keng foydalanilgan. Jumladan, kuzatish va eksperiment usullari orqali u astronomiya sohasida ulkan kashfiyotlarni qo\u02bblga kiritadi. Bunga misol qilib, u yaratgan observatoriya, o\u02bbziga xos laboratoriya va kuzatish asboblarini misol keltirish mumkin. Ulug\u02bbbek ilmiy ijodining o\u02bbziga xos xususiyati shundan iboratki, u o\u02bbz ilmiy ishlarini voqealarni kuzatishdangina emas, balki oldin o\u02bbtgan olimlarning kuzatuvlari natijalarini o\u02bbrganib, ularni tanqid qilishdan boshladi. Bor kuzatuv xulosalarini to\u02bbliqqa yoki puchga ajrata oldi. Uning yana bir xususiyati shuki, osmon jismlarini kuzatish uchun observatoriya qurish zarurligini payqab, uning konstruksiyasini fikran eksperiment yordamida aniqladi, osmon meridiani va quyosh ekliptikasi o\u02bbrinlarini aniqladi, koordinata sistemasi barcha elementlarini fikran va amalda o\u02bbrnatdi\u201d [4:63].<\/span><\/p>\n

Mirzo Ulug\u02bbbek va uning maktabi ilmiy tadqiqotlarida ekstrapolyasiya, interpolatsiya usuli alohida o\u02bbrin tutib, uning yordamida miqdorlarning bilvosita hisob-kitoblari amalga oshirilgan. Ekstrapolyatsiya (lot. ekstra \u2013 tez, polio \u2013 to\u02bbg\u02bbrilayman) \u2013 biror hodisaning bir qismini kuzatish natijasida olingan xulosani shu hodisaning boshqa qismiga, boshqa territoriyaga va kelgusiga tatbiq etishni anglatadi [15:157] Interpolyatsiya<\/strong>\u00a0(lot. inter \u2013 orasida va polio \u2014 tekislayman) \u2014 <\/span>
\n1) matematikada \u2013 bir necha nuqtada berilgan\u00a0\u0444\u0443\u043d\u043a\u0446\u0438\u044f\u00a0qiymatlaridan shu nuqtalar orasidagi nuqtalarda funksiyaning taqribiy qiymatini topish. Interpolyatsiyadan farqli ravishda ekstrapolyatsiyada funksiyaning taqribiy qiymati berilgan nuqtalardan tashqaridagi nuqtalarda topiladi. Bugungi kunda sinergetik matematika va aniq fanlarning sinergetik metodologiyasida foydalanilayotgan ushbu uslublar o\u02bbsha davrdayoq ilmiy tadqiqot faoliyatida keng foydalanilgani ham evristik yondashuv va evristik uslublar mavjudligidan dalolat beradi. Mirzo Ulug\u02bbbek Yerning istalgan maydoni kengligini aniqlashning bir necha usullarini, yoritgich (yulduz)lar orasidagi burchak masofasini aniqlash usulini va boshqalarni ishlab chiqdi. Aniq ilmiy uslubning mavjudligi tufayli ushbu fan natijalar to\u02bbplanib, bir-birini ko\u02bbpaytiradigan jamoaviy faoliyat turi sifatida namoyon bo\u02bbldi. Qolaversa, bu uslublarning aksariyati sinergetik metodologiya sifatida fanda ham qo\u02bbllab kelinmoqda.<\/span><\/p>\n

Professor M.N.Abdullayeva va Z.R.Qodirova \u201cUlug\u02bbbek bilish nazariyasi maktabining estetik aspektlari\u201d maqolasida Yevropada yuzaga kelishidan ancha avvalroq Ulug\u02bbbek maktabi olimlarining yuksak intellektual salohiyati ko\u02bbplab matematik masalalarga yechim topish imkonini berganini ta\u02bckidlab shunday yozadi: \u201cUlug\u02bbbek astronomiya maktabining shakllanishi va rivojlanishining asosini vorisiylik tashkil etdi. Fan \u2013 bu ta\u02bclimotlar o\u02bbrtasida doimiy ma\u02bclumot almashinuvisiz mavjudligi imkonsiz bo\u02bblgan jamoaviy faoliyatdir. Ulug\u02bbbek maktabida, birinchidan, ustoz va shogirdlar o\u02bbrtasida almashuv sodir bo\u02bblib, shu tufayli ilmiy bilimlar rivojida uzluksizlik yuzaga kelgan, bilimlar to\u02bbplangan. Ikkinchidan, bir avlod olimlari o\u02bbrtasida ham ma\u02bclumot almashinuvi sodir bo\u02bblgan. Muloqot va munozaralar bilish usullaridan biri sifatida shaxsning ijodiy qobiliyatini rivojlantirish uchun intellektual ilmiy muhitni shakllantirish imkoniyatini yaratadi. Bunga yorqin misol ushbu maktab vakili Ali Qushchining ilmiy tadqiqotlaridir\u201d [16:198-199]. Biz Ali Qushchining ilmiy merosiga keyinroq batafsil to\u02bbxtalamiz. Muhimi, Mirzo Ulug\u02bbbek aniq fanlarda hozir nihoyatda zaruratga aylangan jamoaviylik, yaxlitlik va bilishdagi integratsiya usulini amalda qo\u02bbllagan shaxslardan hisoblanadi.<\/span><\/p>\n

Agar O\u02bbrta asrlar Markaziy Osiyo olimlarining ulkan yutuqlari XII asrdan boshlab jahon sivilizatsiyasi mulkiga aylangan bo\u02bblsa, Ulug\u02bbbek maktabi vakillarining ulkan muvaffaqiyatlari ham shunday darajaga erishdi. Jumladan, Samarqand akademiyasida faoliyat olib borgan mashhur alloma G\u02bbiyosiddin Koshiyning o\u02bbnli kasrlar va ularni hisoblash amaliyotida qo\u02bbllashdan iborat ajoyib yangiliklari Yevropagacha yetib bormadi. XVI asr oxirida u qayta yaratildi va hozir Ruffini \u2013 Gorner deb ataladigan usul yordamida ildizlarni aniqlab olish metodidan foydalaniladi. Bizga Nyuton binomi sifatida ma\u02bclum bo\u02bblgan har qanday natural darajani oshirish qoidasidagi \u201cijobiy va salbiy\u201d atamalari ham uning nomi bilan bog\u02bbliq [8:142]. Bunday ilmiy kashfiyotlarning falsafiy mohiyati shundan iboratki, Mirzo Ulug\u02bbbek va uning maktabi vakillarida nochiziqli tafakkur tarzi va ilmiy yondashuv shakllangan bo\u02bblib, uning natijasida ko\u02bbplab ilmiy muammo va masalalar o\u02bbz yechimini topgan.<\/span><\/p>\n

Alisher Navoiyning \u201cMajolisun nafois\u201d asarida ta\u02bckidlanishicha, Ulug\u02bbbek ba\u02bczan she\u02bcr nazmiga ham mayl etgan. E\u02bctiborli tomoni, Navoiy keltirgan Ulug\u02bbbekning quyidagi baytida o\u02bbziga xos sinergetik g\u02bboyalar mavjud.<\/span><\/p>\n

\u201cHarchand mulki husn dar zeri nigini tust,<\/span><\/p>\n

Sho\u02bbxi makun, ki chashmi badon dar kamini tust!\u201d<\/span><\/p>\n

Tarjimasi: Qanchalik davlat uzugi qo\u02bblingda bo\u02bblsa ham, hazil va sho\u02bbxlik qilmagilki, yovuz kishilar ko\u02bbzlari sen tomon qaratilgandir. Oddiy baytdek tuyulgan bu misralarda ham ma\u02bclum ma\u02bcnoda falsafiy mohiyat mujassamdir. Ya\u02bcni har qancha egalik huquqi o\u02bbzingda bo\u02bblsa ham, unutmaginki, undan mosuvo bo\u02bblish ehtimoli bor, shuning uchun doim ehtiyotkorlik va ziyraklikni unutmagan holda, doim ogoh bo\u02bblishing kerak. Aks holda ichingdagi dushmanlaring ko\u02bbz olaytirayotgan mulkingni barbod etishi ham mumkin. Boshqacha aytganda Mirzo Ulug\u02bbbek sirtdan sokin va osoyishta, ishonchli ko\u02bbrinayotgan narsaning ichida tug\u02bbyon, beqarorlik va ishonchsizlik yashiringan bo\u02bblishi ehtimoli bor, degan ma\u02bcnoda fikr yuritadi. Bu esa har qanday tizimda ichki bifurkatsion jarayonlar doimiy mavjud ekanini bildiradi.<\/span><\/p>\n

Yuqorida ta\u02bckidlaganimizdek, Mirzo Ulug\u02bbbek tabiiy, aniq fanlar barobarida ijtimoiy, falsafiy va axloqiy bilimlar bilan ham shug\u02bbullangan qomusiy olim hisoblanadi. U asos solgan akademiya salohiyati va ta\u02bcsir etishi jihatidan nafaqat Sharq, balki G\u02bbarbda ham ilm-fan rivojda muhim omil bo\u02bblib xizmat qilgan.<\/span><\/p>\n

Ulug\u02bbbek akademiyasida mashhur olim va mutafakkirlar Qozizoda Rumiy, G\u02bbiyosiddin Jamshid Koshiy, Muhammad Ali Qushchi, keyinchalik, Hasan Chalabiy, Muiniddin Koshiy, Mansur ibn Muiniddin Koshiy samarali ilmiy faoliyat olib borgan.<\/span><\/p>\n

XV asrning astronomiya, matematika, geometriya, mexanika va boshqa ko\u02bbplab tabiiy fanlar bilimdoni, mashhur mutafakkir G\u02bbiyosiddin Jamshid Koshiy<\/strong> Ulug\u02bbbek fanlar akademiyasining taniqli va sermahsul olimlaridan biri bo\u02bblgan.<\/span><\/p>\n

U Koshonda (o\u02bbsha vaqtda Amir Temur davlati tasarrufida bo\u02bblgan hozirgi Eronning shaharlaridan biri)da tavallud topgan. Ilk saboq va ilmiy izlanishlarini tug\u02bbilgan yurtida boshlagan bo\u02bblsa-da, keyinchalik Mirzo Ulug\u02bbbek taklifiga binoan o\u02bbsha davrda ilm-fan yuksak darajada rivojlanayotgan Markaziy Osiyo, aniqrog\u02bbi Samarqandga keladi va bunday taklif hamda e\u02bctibordan mamnunligini e\u02bctirof etadi [11:26].<\/span><\/p>\n

G\u02bbiyosiddin Koshiy Samarqanddagi ilmiy faoliyati davomida aniq fanlar, ayniqsa, matematika fani rivojiga munosib hissa qo\u02bbshadi. Keyinchalik Koshiy Hirotga kelib, Shohrux saroyida xizmat qilgan va unga atab \u201cElxon zij\u201dini takomillashtirish uchun \u201cXoqon Ziji\u201d\u00a0 (\u201cZiji Xoqoniy dar takmili \u201cZiji Elxoniy\u201d) nomli astronomik asarini bitgan. Uning bu asari o\u02bbz davridagi astronomiya sohasidagi eng yetuk asarlardan hisoblangan. Allomaning yana bir mashhur asari \u201cRisola fil-muhitiya\u201d-\u201cAylana haqida risola\u201d bo\u02bblib, uni yozishdan maqsad \u03c0 sonini [12], ya\u02bcni aylana uzunligini uning diametriga nisbatini Koshiygacha ma\u02bclum bo\u02bblgan aniqlikdan ham kattaroq aniqlikda hisoblashdan iborat edi. Bu asarlari orqali Koshiy matematika fani taraqqiyotiga o\u02bbzining ulkan hissasini qo\u02bbshdi. Aynan shu asarni tadqiq etganda, unda bugungi kunda sinergetik metodologiyada keng foydalanib kelinayotgan sistemali yondashuvni payqash mumkin. Ya\u02bcni G\u02bbiyosiddin Koshiyning matematik amallari va nazariyalarida matematik sinergetika g\u02bboyalari mavjuddir.<\/span><\/p>\n

Yevropa mamlakatlari olimlar tomonidan takomillashtirilib, yangilik sifatida e\u02bctirof etilgan ba\u02bczi bir nazariya va qonuniyatlar aslida\u00a0 G\u02bbiyosiddin Jamshid Koshiyning matematika fani rivojiga qo\u02bbshgan olamshumul kashfiyotlarida o\u02bbz aksini topgan. Ular quyidagilardan iborat:<\/span><\/p>\n

    \n
  1. Qozizoda Rumiy va Mirzo Ulug\u02bbbek bilan hamkorlikda G\u02bbiyosiddin Koshiy ketma-ketlik yaqinligi usulini ishlab chiqqan. Bu usul esa XIX asrda Yevropada fransuz matematigi E.Pikar tomonidan qayta ishlangan;<\/span><\/li>\n
  2. Yevropada Simon Stevin olib kirgan matematikadagi o\u02bbn karra hisobni, Koshiy undan 150-yil avval fanga kiritgan va undan muntazam foydalangan.<\/span><\/li>\n
  3. \u201cNyuton binomiy\u201d iborasi bilan ataluvchi formulaga asoslangan ixtiyoriy ildiz darajalarining yaqin joylashuv usulini ishlab chiqqan.<\/span><\/li>\n
  4. Fanda \u201cGorner chizmasi\u201d nomi bilan mashhur ko\u02bbphadni hisoblash usulini G\u02bbiyosiddin Jamshid ancha asr oldin ishlab chiqqan.<\/span><\/li>\n<\/ol>\n

    Mirzo Ulug\u02bbbek akademiyasi olimlari tomonidan kashf etilgan bu kabi ilmiy dalillarni yana davom ettirish mumkin. Buning uchun esa soha mutaxassislari buyuk allomalarimiz ilmiy merosini kengroq, chuqurroq va sinergetik metodologiya asosida tadqiq qilishi talab etiladi. Shuningdek, G\u02bbiyosiddin Jamshid Koshiy, Ali Qushchi kabi mutafakkirlarning ilmiy merosini tadqiq etilishi evristik ahamiyatga ega yangi bilim va nazariyalarga zamin yaratishi barobarida, Ulug\u02bbbek akademiyasi faoliyatini, mashhur rasadxona tarixini o\u02bbrganishda ham muhim ahamiyat kasb etadi.<\/span><\/p>\n

    Jamshid Koshiyning matematikaga oid asarlari tarjima va tadqiq etilgan bo\u02bblsa-da, biroq uning astronomik asarlari, xususan, \u201cZiji Xoqoniy\u201d asari deyarli tadqiq qilinmagan. Samarqandda astronomik kuzatuvlar qay darajada yuksak ilmiy aniqlikka ega bo\u02bblgani mazkur asarni o\u02bbrganish orqali ma\u02bclum bo\u02bbladi. Qolaversa, bu undagi falsafiy qarash va g\u02bboyalarni ilmiy tadqiq etishda muhim manba bo\u02bblib xizmat qiladi.<\/span><\/p>\n

    Ulug\u02bbbek ilmiy maktabining yana bir yirik vakillaridan biri Ali Qushchi<\/strong> hisoblanadi. Asl ismi Mavlono Alouddin Ali ibn Muhammad Qushchi Samarqandiy nafaqat matematik, astronom, balki yetuk faylasuf hisoblanadi. U boshlang\u02bbich bilimni Samarqand olimlaridan, matematika va astronomiyaga oid ilmni esa Qozizoda Rumiy hamda Mirzo Ulug\u02bbbekdan oladi.<\/span><\/p>\n

    Ali Qushchi astronomiya, matematika ilmiga oid ilmiy risolalardan tashqari, 15 yoshidayoq falsafaga doir asar ham yozgan. Bundan xulosa qilish mumkinki, alloma o\u02bbz davrining falsafiy ta\u02bclimotini puxta o\u02bbzlashtirish bilan birga, qadimgi Sharq va jahon falsafasidan ham xabardor bo\u02bblgan.<\/span><\/p>\n

    Samarqanddagi Ulug\u02bbbek madrasasi faoliyatini rivojlantirish, Ulug\u02bbbek rasadxonasini qurish (1424), ilmiy kuzatishlar olib borish, \u201cZiji jadidi Ko\u02bbragoniy\u201d jadvalini tuzish va boshqa jarayonlarda ham Ali Qushchi faol qatnashadi [7]. G\u02bbiyosiddin Jamshid Koshiy va Qozizoda Rumiydan keyin Ulug\u02bbbek rasadxonasida mudirlik ham qildi. U faoliyati davomida yangi ilmiy izlanishlar uchun Ulug\u02bbbek akademiyasi ilmiy uslubi, kuzatish va tajriba o\u02bbtkazish asboblarini takomillashtirishga erishdi. Manbalarda \u201cMirzo Ulug\u02bbbek vafotidan so\u02bbng rasadxona Muhammad Ali Qushchi va Miram Chalabiy rahbarligida yana bir necha o\u02bbn yillar faoliyat olib borgan\u201d [17:186] degan fikrlar mavjud bo\u02bblsa-da, mutafakkir Mirzo Ulug\u02bbbek vafotidan keyin yuzaga kelgan siyosiy, ijtimoiy tanglik va mutaassib ulamolarning tazyiq va bo\u02bbhtonlari oqibatida u mamlakatni tark etishga majbur bo\u02bbldi. Sinergetika nuqtayi nazaridan, Mirzo Ulug\u02bbbek o\u02bbldirilgandan keyingi davr tartibsizlik holatiga yuz tutdi. Siyosiy, ijtimoiy va iqtisodiy bifurkatsion jarayonlar temuriylar davridagi sistemali rivojlanishni tarqoq holga keltirdi.<\/span><\/p>\n

    Ali Qushchi bunday vaziyatni o\u02bbz vaqtida payqab, o\u02bbzi bilan rasadxonada ishlangan qo\u02bblyozmalar, Ulug\u02bbbekning \u201cZiji Ko\u02bbragoniy\u201d, yulduzli osmon xaritasini va nodir qo\u02bblyozmalarini olib, Tabriz, Hirot va keyinchalik esa Turkiyaga, Usmonlilar saltanatining yettinchi hukmdori Sulton Muhammad II saroyiga keladi. Uning ilmiy faoliyatidan xabardor shaxslar o\u02bbziga xos izzat ikrom bilan qabul qiladi. \u201cMavlono Alouddin Ali Qushchi Samarqandiy Turkiyada katta hurmat, obro\u02bb-e\u02bctiborga sazovor bo\u02bblib, Usmoniylar saltanatida ham dunyoviy ham diniy ilmlarni rivojlantiruvchi ma\u02bcrifiy markaz tashkil etishga kirishadi. Ali Qushchi madrasada Samarqandda egallagan bilimi va tajribasiga tayangan holda ularni o\u02bbz shogirdlariga o\u02bbrgata boshlaydi. Madrasada ilmning turli sohalarini rivojlantirish keng yo\u02bblga qo\u02bbyiladi\u201d [17]. Tez fursatda nafaqat Turkiyada, balki butun Yevropada uning ilmiy faoliyatiga qiziqish ortib boradi. Bu tom ma\u02bcnoda Samarqanddagi Mirzo Ulug\u02bbbek akademiyasining ilmiy yutuqlari va kashfiyotlari Yevropa, keyinchalik esa butun dunyoga ma\u02bclum va mashhur bo\u02bblishining muhim omillaridan biri edi. Ali Qushchi ularga matematika va astronomiya fani erishgan yutuqlar, astronomik qiymatlarni o\u02bblchash metodlari, astronomik kuzatish asboblari haqida, matematik amallarni bajarishning Samarqand maktabiga xos usullarini, o\u02bbnlik kasrlar mohiyatini, matematik amallarda qo\u02bbllanadigan manfiy (minus) va musbat (plyus) ishoralari mohiyati hamda trigonometrik funksiyalarni yechishning xilma-xil turlarini o\u02bbrgata boshlaydi [18:240]. Bu voqeaning falsafiy mohiyati shundaki, hozir Yevropada rivojlangan aniq va tabiiy fanlarning evristik usullari va sinergetik metodologiyasi poydevorining ma\u02bclum bir qismi aynan Ali Qushchi sabab Sharq Ikkinchi Renessans davri ilmiy yutuqlari bilan mustahkamlangan. Professor B.Turayev e\u02bctirof etganidek, \u0410\u043b\u0438 \u049a\u0443\u0448\u0447\u0438 \u2013 \u0418\u043a\u043a\u0438\u043d\u0447\u0438 \u0420\u0435\u043d\u0435\u0441\u0441\u0430\u043d\u0441 \u044e\u0442\u0443\u049b\u043b\u0430\u0440\u0438\u043d\u0438 \u0415\u0432\u0440\u043e\u043f\u0430\u0433\u0430 \u0443\u0437\u0430\u0442\u0433\u0430\u043d \u043c\u0443\u0442\u0430\u0444\u0430\u043a\u043a\u0438\u0440 \u04b3\u0438\u0441\u043e\u0431\u043b\u0430\u043d\u0430\u0434\u0438. \u00a0\u00a0<\/a><\/span><\/p>\n

    Ali Qushchi mutafakkir sifatida nochiziqli tafakkur tarzi egasi bo\u02bblgan. Shu sababli u ko\u02bbplab sinergetik g\u02bboya va metodologiyalar yuzaga kelguniga qadar bu borada o\u02bbz nazariya va ilmiy kashfiyotlari bilan ilm-fanga munosib hissa qo\u02bbshgan. U yuqorida nomlari zikr etilgan Samarqand astronomlari singari Yerning Quyosh atrofida va o\u02bbz o\u02bbqi atrofida aylanishiga qat\u02bciy amin bo\u02bblgan. Uning fikricha, yoritgichlarning Sharqdan G\u02bbarbga qarab harakatlanishi, g\u02bbarbga botishi Yer sharining g\u02bbarbdan sharqqa qarab harakatlanishi (o\u02bbz o\u02bbqi atrofida aylanishi) oqibatida ro\u02bby beradi. Bizga shu sababli go\u02bbyoki yoritgichlar sharqdan chiqib, g\u02bbarbga botayotgandek tuyuladi. Bu suzib borayotgan kemalardan turib qirg\u02bboqni kuzatayotgan yo\u02bblovchi holatini eslatadi. Yo\u02bblovchiga kema emas, balki undan qarama-qarshi tomonga qirg\u02bboq harakatlanayotgandek bo\u02bblib tuyuladi [2]. Ya\u02bcni boshqa sayyoralar qatori Yer ham Quyosh atrofida va o\u02bbz o\u02bbqi atrofida aylanib yurishini Yevropada birinchilardan bo\u02bblib polyak olimi N.Kopernik nazariy jihatdan isbotlab berdi, degan xulosaga kelgunga qadar Ulug\u02bbbekning Samarqand akademiyasi olimlari bu nazariyaning nafaqat matematik asoslarini, balki amaliy mohiyatini ham ilmiy izlanishlari davomida isbotlab bo\u02bblgan edi. Masalaning evristik mohiyatidagi sinergetik ahamiyati ham shundadir.<\/span><\/p>\n

    B.Turayev Ali Qushchining ilmiy-falsafiy merosi haqidagi maqolasida olimning ilmiy yutuqlari haqida to\u02bbxtalib shunday yozadi: \u201cBu yutuqlarga matematikada o\u02bbnli kasrlarni joriy qilish, doiraga ichki chizilgan uchburchaklarni o\u02bblchash metodlari, trigonometrik funksiyalarni yechishning Samarqand matematiklariga xos usullari, \u03c0-soni qiymatini aniqlashtirish, Ali Qushchi bu qiymatni 16-o\u02bbndan birlik raqamgacha aniqlikda hisoblab chiqqan (u ko\u02bbpburchaklar tomonlari sonini 27-marta ko\u02bbpaytirdi va 3*228 burchakli ko\u02bbpburchakka erishdi). Undan 150-yil keyin fransuz matematigi Fransua Viyet (1540-1603) \u03c0-sonini ko\u02bbpburchaklar sonini 16-marta ko\u02bbpaytirib, 9-o\u02bbndan birlik raqamigacha hisoblab chiqishga erishgan. Yevropa Ali Qushchidan 250-yil keyin Kyolnlik matematik Ludolf van Seylen timsolida uning natijasidan o\u02bbtib ketishga erishdi. U bu sonni 32 belgigacha ko\u02bbtardi\u201d. Bu ilmiy dalillar Ali Qushchi nochiziqli tafakkur tarzi asosida matematik sistemali yondashuv va evristik uslublardan oqilona va mohirona foydalanganini va bu keyinchalik takomillashib, matematika-sinergetik metodologiyaga ko\u02bbchganidan dalolat beradi.<\/span><\/p>\n

    Xulosa sifatida aytish mumkinki, Mirzo Ulug\u02bbbekning Samarqand akademiyasida aniq fanlar qatori, ijtimoiy va falsafiy fanlar yuksak darajada rivojlangan. Akademiya mutafakkirlari esa falsafa, mantiq kabi fanlar rivojiga munosib hissa qo\u02bbshayotgan sinergetik g\u02bboyalardan foydalangan va bu o\u02bbz navbatida, sinergetik metodologiyaning vujudga kelishida muhim omil bo\u02bblib xizmat qilgan. Shuningdek, nochiziqli tafakkur tarzining nazariy va amaliy ko\u02bbrinishlari akademiyaning boy ilmiy-falsafiy merosida o\u02bbz aksini topgan. Bu xulosalar mamlakatimizda aniq va gumanitar fanlarning yanada rivojlantirishiga xizmat qiladi. Bundan tashqari, evristik g\u02bboyalar rivojida ham muhim ilmiy meros hisoblanadi.\u00a0<\/strong><\/span><\/p>\n

    FOYDALANILGAN ADABIYOTLAR<\/strong>:<\/strong><\/span><\/div>\n
      \n
    1. \n
      Abdullayeva M.N., Qodirova Z.R. Ulug\u02bbbek bilish nazariyasi maktabining estetik aspektlari. \u201cSamarqand shahrining umumbashariy madaniy taraqqiyot tarixida tutgan o\u02bbrni\u201d. Samarqand shahrining 2750 yillik yubileyiga bag\u02bbishlangan xalqaro ilmiy simpozium materiallari. \u2013 Toshkent \u2013 Samarqand: Fan, 2007.<\/span><\/div>\n<\/li>\n
    2. \n
      Ali Qushchi. Astronomiyaga oid risola (I.M.Mo\u02bbminov tahriri ostida). \u2013 T.: Fan, 1968.<\/span><\/div>\n<\/li>\n
    3. \n
      Jamshid Koshiy. Ziji Xoqoniy. Qo\u02bblyozma. Ayo Sofiyo kutubxonasi. \u2116 2692.<\/span><\/div>\n<\/li>\n
    4. \u041a\u0443\u0431\u0430\u0435\u0432\u0430 \u0428.\u0422. \u0420\u0430\u0437\u0432\u0438\u0442\u0438\u0435 \u0438\u043d\u043d\u043e\u0432\u0430\u0446\u0438\u043e\u043d\u043d\u043e\u0433\u043e \u043c\u044b\u0448\u043b\u0435\u043d\u0438\u044f \u0432 \u0421\u0430\u043c\u0430\u0440\u043a\u0430\u043d\u0434\u0441\u043a\u043e\u0439 \u0430\u043a\u0430\u0434\u0435\u043c\u0438\u0438 \u0423\u043b\u0443\u0433\u0431\u0435\u043a\u0430 \/\/Universum: \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u0435\u043d\u043d\u044b\u0435 \u043d\u0430\u0443\u043a\u0438. \u2013 \u2116. 5 (6). 2014.<\/span><\/li>\n
    5. \u041c\u0430\u0440\u0434\u043e\u043d\u043e\u0432 \u0420.\u0421., \u0420\u0438\u0437\u0430\u0435\u0432 \u0418.\u0418. \u041f\u0440\u043e\u0431\u043b\u0435\u043c\u044b \u0432 \u0438\u043d\u043d\u043e\u0432\u0430\u0446\u0438\u043e\u043d\u043d\u043e\u043c \u0440\u0430\u0437\u0432\u0438\u0442\u0438\u0438 (\u043d\u0430 \u043f\u0440\u0438\u043c\u0435\u0440\u0435 \u0423\u0437\u0431\u0435\u043a\u0438\u0441\u0442\u0430\u043d\u0430) \/\/\u0413\u0435\u043e\u0433\u0440\u0430\u0444\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0438 \u044d\u043a\u043e\u043d\u043e\u043c\u0438\u0447\u0435\u0441\u043a\u0438\u0435 \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044f \u0432 \u043a\u043e\u043d\u0442\u0435\u043a\u0441\u0442\u0435 \u0443\u0441\u0442\u043e\u0439\u0447\u0438\u0432\u043e\u0433\u043e \u0440\u0430\u0437\u0432\u0438\u0442\u0438\u044f \u0433\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u0430 \u0438 \u0440\u0435\u0433\u0438\u043e\u043d\u0430. \u2013 2022.<\/span><\/li>\n
    6. Nazarov Q. O\u02bbzbek falsafasi. \u2013 T.: O\u02bbzbekiston faylasuflari milliy jamiyati nashriyoti, 2013.<\/span><\/li>\n
    7. \n
      Olloyorov M. Samarqand shahrining umumbashariy madaniy taraqqiyot tarixida tutgan o\u02bbrni \/\/ Samarqand shahrining 2750-yillik yubileyiga bag\u02bbishlangan xalqaro ilmiy simpozium materiallari. \u2013 Toshkent \u2013 Samarqand: Fan, 2007.<\/span><\/div>\n<\/li>\n
    8. \u0420\u043e\u0437\u0435\u043d\u0444\u0435\u043b\u044c\u0434 \u0411.\u0410. \u0412\u043b\u0438\u044f\u043d\u0438\u0435 \u0441\u0430\u043c\u0430\u0440\u043a\u0430\u043d\u0434\u0441\u043a\u043e\u0439 \u0448\u043a\u043e\u043b\u044b \u0423\u043b\u0443\u0433\u0431\u0435\u043a\u0430 \u043d\u0430 \u0440\u0430\u0437\u0432\u0438\u0442\u0438\u0435 \u043c\u0430\u0442\u0435\u043c\u0430\u0442\u0438\u043a\u0438 \u0438 \u0430\u0441\u0442\u0440\u043e\u043d\u043e\u043c\u0438\u0438 \u0437\u0430 \u043f\u0440\u0435\u0434\u0435\u043b\u0430\u043c\u0438 \u0421\u0440\u0435\u0434\u043d\u0435\u0439 \u0410\u0437\u0438\u0438 \/\/ \u0418\u0437 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u043d\u0430\u0443\u043a\u0438 \u044d\u043f\u043e\u0445\u0438 \u0423\u043b\u0443\u0433\u0431\u0435\u043a\u0430. \u2013 \u0422., 1979.<\/span><\/li>\n
    9. \n
      Sinergetika \u2013 2: nazariya va amaliyot. (Mas\u02bcul muharrir: prof. Turayev B.O.). \u2013 T.: Fan ziyosi, 2022.<\/span><\/div>\n<\/li>\n
    10. \n
      Temur va Ulug\u02bbbek. \u2013 T.: Qomuslar bosh tahririyati.<\/span><\/div>\n<\/li>\n
    11. \u0422\u0443\u0440\u0430\u0435\u0432 \u0411.\u041e., \u0420\u0438\u0437\u0430\u0435\u0432 \u0418.\u0418. \u041e\u0441\u043e\u0431\u0435\u043d\u043d\u043e\u0441\u0442\u0438 \u043f\u0440\u043e\u044f\u0432\u043b\u0435\u043d\u0438\u044f \u0438\u0441\u043a\u0443\u0441\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0433\u043e \u0438\u043d\u0442\u0435\u043b\u043b\u0435\u043a\u0442\u0430 \u0432 \u0431\u044b\u0442\u0438\u0438 \u0447\u0435\u043b\u043e\u0432\u0435\u043a\u0430 \/\/\u041d\u043e\u0432\u044b\u0435 \u0438\u043d\u0444\u043e\u0440\u043c\u0430\u0446\u0438\u043e\u043d\u043d\u044b\u0435 \u0442\u0435\u0445\u043d\u043e\u043b\u043e\u0433\u0438\u0438 \u0438 \u0441\u0438\u0441\u0442\u0435\u043c\u044b (\u041d\u0418\u0422\u0438\u0421-2022). \u2013 2022.<\/span><\/li>\n
    12. \n
      \u0422\u0443\u0440\u0430\u0435\u0432 \u0411.\u041e., \u0420\u0438\u0437\u0430\u0435\u0432 \u0418.\u0418. \u0421\u0438\u043d\u0435\u0440\u0433\u0435\u0442\u0438\u0447\u0435\u0441\u043a\u043e\u0435 \u043c\u044b\u0448\u043b\u0435\u043d\u0438\u0435 \u0432 \u0441\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u043e\u043c \u043f\u043e\u043d\u0438\u043c\u0430\u043d\u0438\u0438 \/\/\u041a\u0443\u043b\u044c\u0442\u0443\u0440\u0430 \u0438 \u0430\u043d\u0442\u0438\u043a\u0443\u043b\u044c\u0442\u0443\u0440\u0430. \u2013 2022.<\/span><\/div>\n<\/li>\n
    13. \u0423\u043b\u0443\u0493\u0431\u0435\u043a. \u0417\u0438\u0434\u0436 \u041a\u0443\u0440\u0430\u0433\u043e\u043d\u0438. \u0420\u0443\u043a\u043e\u043f\u0438\u0441\u044c \u0438\u043d\u0441\u0442\u0438\u0442\u0443\u0442\u0430 \u0412\u043e\u0441\u0442\u043e\u043a\u043e\u0432\u0435\u0434\u0435\u043d\u0438\u044f \u0410\u041d \u0423\u0437 \/\/ \u041c\u0430\u0442\u0435\u0440\u0438\u0430\u043b\u044b \u043f\u043e \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u043f\u0440\u043e\u0433\u0440\u0435\u0441\u0441\u0438\u0432\u043d\u043e\u0439 \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u0435\u043d\u043d\u043e-\u0444\u0438\u043b\u043e\u0441\u043e\u0444\u0441\u043a\u043e\u0439 \u043c\u044b\u0441\u043b\u0438 \u0432 \u0423\u0437\u0431\u0435\u043a\u0438\u0441\u0442\u0430\u043d\u0435. \u2013 \u0422., 1976<\/span><\/li>\n
    14. \u0424\u0430\u0439\u0437\u0443\u043b\u043b\u0430\u0435\u0432 \u0410. \u0412\u043e\u043f\u0440\u043e\u0441\u044b \u043f\u043e\u0437\u043d\u0430\u043d\u0438\u044f \u0432 \u201c\u0417\u0438\u0434\u0436\u201d\u0435 \u0423\u043b\u0443\u0433\u0431\u0435\u043a\u0430 \/\/ \u041e\u041d\u0423, \u2116 3. \u2013 \u0422., 1969.<\/span><\/li>\n
    15. \n
      Falsafa: qomusiy lug\u02bbat. \u2013 T.: Sharq, 2004.<\/span><\/div>\n<\/li>\n
    16. \n
      Qori-Niyoziy T.N. Ulug\u02bbbek va uning ilmiy merosi. \u2013 T.: O\u02bbzbekiston.<\/span><\/div>\n<\/li>\n
    17. \n
      Qulmatov Sh., Berdimurodov A. Samarqand yodgorliklari. \u2013 Samarqand: IBXM, 2017.<\/span><\/div>\n<\/li>\n<\/ol>\n
      BAXODIR RAXMANOV,<\/span><\/strong><\/div>\n
      Samarqand davlat universiteti, PhD<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

      Zamonaviy ilmiy metodologiyaga munosib hissasi bo\u02bblgan, sinergetik, g\u02bboyalarni o\u02bbziga aks ettirgan ilmiy-falsafiy ta\u02bclimot yaratgan Mirzo Ulug\u02bbbek XV asr jahon aniq-tabiiy fanlar sohasida olamshumul tadqiqot olib borgan, nochiziqli tafakkur tarzi asosida ilmiy kashfiyot va ixtirolar qilgan, ijtimoiy-gumanitar va madaniy fanlar sohasini rivojlantirishga hissa qo\u02bbshgan yirik alloma hisoblanadi. U jamiyatdagi beqarorlik kuzatilayotgan, degradatsiya darajasiga yetgan bir davrda …<\/p>\n","protected":false},"author":1,"featured_media":39960,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMIRZO ULUG\u02bbBEK VA UNING SAMARQAND AKADEMIYASI MA\u02bcNAVIY MEROSIDA SINERGETIK METODOLOGIYANING EVRISTIK TOMONLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MIRZO ULUG\u02bbBEK VA UNING SAMARQAND AKADEMIYASI MA\u02bcNAVIY MEROSIDA SINERGETIK METODOLOGIYANING EVRISTIK TOMONLARI\" \/>\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=39959&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\u02bbBEK VA UNING SAMARQAND AKADEMIYASI MA\u02bcNAVIY MEROSIDA SINERGETIK METODOLOGIYANING EVRISTIK TOMONLARI - 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