{"id":47913,"date":"2026-01-29T10:01:16","date_gmt":"2026-01-29T05:01:16","guid":{"rendered":"https:\/\/bukhari.uz\/?p=47913"},"modified":"2026-01-27T10:12:37","modified_gmt":"2026-01-27T05:12:37","slug":"rossiya-sharqshunosligida-quroni-karimning-dastlabki-organilishi-tarixidan-tarixshunoslik-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=47913&lang=oz","title":{"rendered":"ROSSIYA SHARQSHUNOSLIGIDA QUR\u2019ONI KARIMNING DASTLABKI O\u2018RGANILISHI TARIXIDAN (TARIXSHUNOSLIK TAHLILI)"},"content":{"rendered":"

XIX asrning o\u2018rtalarida rus sharqshunosligida islomshunoslik mustaqil tadqiqot sohasi sifatida shakllanib, islom dini bilan bog\u2018liq masalalar alohida ahamiyat kasb etadi. Bu holat nafaqat akademik qiziqish bilan, balki Turkistonning zabt etilishi bilan yuzaga kelgan islom masalasining siyosiy va ilmiy dolzarbligi bilan ham bog\u2018liq edi. Rossiya ilm-fani va siyosiy doiralarida yangi egallangan hududlarni o\u2018rganishga kuchli qiziqish uyg\u2018ongan edi. Ushbu hududlarni zabt etish orqali Rossiya ko\u2018p asrlik rivojlangan islomiy diniy va ijtimoiy-madaniy an\u2019analarga ega bo\u2018lgan mintaqaga kirib keldi va \u00abtashqi\u00bb musulmon olami chegarasiga yaqinlashdi.<\/span><\/p>\n

Tadqiqot doirasidagi asosiy ilmiy uslub mavzuga tarixiy haqiqat asosida yondashish bo\u2018lib, tarixiylik va mantiqiylik tamoyillariga mos tizimli, obyektiv, qiyosiy va statistik tahlil, muammoviy-xronologik va tanqidiy yondashuv nazariy-uslubiy tamoyillariga tayanildi.<\/span><\/p>\n

Islom mintaqa aholisi hayotining barcha jabhalariga ta\u2019sir ko\u2018rsatgan kuchli omil bo\u2018lgani sababli Turkistonni o\u2018rganayotgan barcha tadqiqotchilar uchun musulmonlarning muqaddas kitobi \u2013 Qur\u2019oni karim, shariat qonunlari hamda musulmon jamiyatining ichki hayotini tartibga soluvchi axloqiy va me\u2019yoriy ta\u2019limotni rus tiliga tarjima qilish muhim edi.<\/span><\/p>\n

P.V.Gusterin rus tilidagi qur\u2019onshunoslik tarixi tahlilida Qur\u2019on bilan tanishish jarayonini bir necha bosqichga bo\u2018ladi. Birinchidan, Qur\u2019on haqidagi ma\u2019lumotlar davlat ehtiyojlari uchun to\u2018plangan. Bu bosqichga Qur\u2019onning asl mazmunini aniq ifoda bera olmagan dastlabki ruscha tarjimalari hamda bevosita qur\u2019onshunoslikka doir ma\u2019lumotlar kirar edi. Ikkinchidan, XVIII asrning ikkinchi yarmidan Rossiyadagi ommaviy jurnallarda Qur\u2019on haqida ilmiy asosga ega bo\u2018lmagan ommabop maqolalar chop etila boshlandi. Uchinchidan, XIX \u2013 XX asr boshlarida rus klassik shoirlari ijodida bevosita diniy, xususan, islomiy jihatlarni o\u2018z ichiga olgan sharqiy-adabiy mavzuga murojaat etish kuzatildi. Bu holat, o\u2018z navbatida, Sharq musulmon madaniyatiga yaqinlashish yo\u2018li sifatida talqin qilinishi mumkin. To\u2018rtinchidan, XIX asrning ikkinchi yarmida Qozon diniy akademiyasida, xususan, uning missionerlik bo\u2018limida, islom va Qur\u2019on chuqur o\u2018rganila boshlandi. Beshinchidan, Rossiya imperiyasining Kavkaz va Turkiston kabi musulmon hududlarga faol kirib borishi diplomatik vazifalarni ham bajarib kelayotgan harbiy sharqshunoslarning faoliyatiga turtki berdi. Ular harbiy razvedka orqali ilm-fanga kirib kelib, Rossiyada sharqshunoslikni yuksaltirilishiga katta hissa qo\u2018shdi [8].<\/span><\/p>\n

Rossiyada musulmonlarning muqaddas kitobi Qur\u2019oni karim XVIII asr boshlaridayoq yuqori doiralar diqqat markazida bo\u2018lgan. Masalan, Yekaterina II tomonidan Qur\u2019oni karim birinchi marotaba arab tilida nashr etilgan, ammo bu ish mahalliy xalqlarni o\u2018rganish uchun emas, balki musulmon aholining, ayniqsa, tatarlarning diniy ehtiyojlarini qondirish uchun amalga oshirilgan. Sankt-Peterburg va Moskvada masjidlar paydo bo\u2018ldi, islom Butunrossiya shahar madaniy muhitiga kirib keladi. Rossiya hukumati musulmonlarning diniy e\u2019tiqodini haqorat qiluvchi materiallarni nashr qilishni taqiqlagan. Rossiya universitetlarida islomni o\u2018rgangan olimlar ichida nafaqat ijtimoiy kelib chiqishi musulmon (masalan, Mirza Kazem-Bek musulmonlikdan xristianlikka o\u2018tgan), balki diniy e\u2019tiqodi bo\u2018yicha musulmon bo\u2018lganlar (professor Shayx Tantaviy) ham bor edi [1:88-89].<\/span><\/p>\n

Qur\u2019oni karimning birinchi ruscha tarjimasi 1716-yilga oid bo\u2018lib, P.Postnikovga tegishlidir. Bu qo\u2018lyozma XIX asrning 60-yillarida P.Pekarskiy tomonidan Moskva tashqi ishlar arxividan topilgan. Pyotr I davridan to XIX asrning 60-yillarigacha Qur\u2019oni karimning ruscha tarjimasi asl nusxadan amalga oshirilmagan. \u201c\u0410\u043b\u043a\u043e\u0440\u0430\u043d \u0438\u043b\u0438 \u0437\u0430\u043a\u043e\u043d \u043c\u0430\u0433\u043e\u043c\u0435\u0442\u0430\u043d\u0441\u043a\u0438\u0439. \u041f\u0435\u0440\u0435\u0432\u0435\u0434\u0451\u043d\u043d\u044b\u0439 \u0441 \u0430\u0440\u0430\u0431\u0441\u043a\u043e\u0433\u043e \u043d\u0430 \u0444\u0440\u0430\u043d\u0446\u0443\u0437\u0441\u043a\u0438\u0439 \u044f\u0437\u044b\u043a \u0447\u0435\u0440\u0435\u0437 \u0433\u043e\u0441\u043f\u043e\u0434\u0438\u043d\u0430 \u0434\u044e \u0420\u0438\u0435\u201d nomli qo\u2018lyozmaning arab tilidan fransuz tilidagi tarjimasi 1790-yilda M.Veryovkin tomonidan rus tiliga tarjima qilingan. Ushbu qo\u2018lyozma 1913-yilda V.Sreznevskiy Sankt-Peterburgdagi Fanlar akademiyasi kutubxonasining qo\u2018lyozmalar bo\u2018limidan topgan. Bu topilma P.Postnikovning tarjimasi yagona bo\u2018lmagani va ikkita tarjimaning mavjudligi rus jamiyatida islomga qiziqish tobora o\u2018sib borganini isbotlaydi. 1792-yilda A.V.Kolmakov Qur\u2019oni karimni arab tilidan ingliz tiliga o\u2018girdi. Bu tarjima islomning muqaddas kitobining ilk ilmiy-izohli ruscha tarjimasi bo\u2018ldi [6:86,88].<\/span><\/p>\n

Musulmon adabiyotining muntazam nashri Qozonda 1802-yildan boshlanadi. Bundan oldin Qur\u2019oni karimning dunyodagi birinchi bosma nashri 1787-yilda mulla Usmon Ismoil tomonidan amalga oshirilgan edi. 1801-1829-yillarda 93 ta kitob nashr etiladi. XIX asrning I yarmida jami 401 ta kitob nashr etilgan bo\u2018lib, birinchi chorakda diniy va ilk ta\u2019limga oid adabiyotlar ustun bo\u2018lsa, ikkinchi chorakda huquq, falsafa va she\u2019riyatga oid adabiyotlar ko\u2018paygan [21]. XIX asrning II yarmida rus sharqshunoslari tomonidan Qur\u2019oni karim tadqiqotlari ko\u2018payib borgan. A.K.Kazem-Bek deyarli 25 yil davomida tayyorlagan \u201c\u041f\u043e\u043b\u043d\u044b\u0439 \u043a\u043e\u043d\u043a\u043e\u0440\u0434\u0430\u043d\u0441 \u041a\u043e\u0440\u0430\u043d\u0430, \u0438\u043b\u0438 \u043a\u043b\u044e\u0447 \u043a\u043e \u0432\u0441\u0435\u043c \u0441\u043b\u043e\u0432\u0430\u043c \u0438 \u0432\u044b\u0440\u0430\u0436\u0435\u043d\u0438\u044f\u043c \u0435\u0433\u043e \u0442\u0435\u043a\u0441\u0442\u043e\u0432 \u0434\u043b\u044f \u0440\u0443\u043a\u043e\u0432\u043e\u0434\u0441\u0442\u0432\u0430 \u043a \u0438\u0441\u0441\u043b\u0435\u0434\u043e\u0432\u0430\u043d\u0438\u044e \u0440\u0435\u043b\u0438\u0433\u0438\u043e\u0437\u043d\u044b\u0445, \u044e\u0440\u0438\u0434\u0438\u0447\u0435\u0441\u043a\u0438\u0445, \u0438\u0441\u0442\u043e\u0440\u0438\u0447\u0435\u0441\u043a\u0438\u0445 \u0438 \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u043d\u044b\u0445 \u043d\u0430\u0447\u0430\u043b \u0441\u0435\u0439 \u043a\u043d\u0438\u0433\u0438\u201d kitobi 1859-yilda nashrdan chiqdi. I.F.Gotvaldning 1861-yilda \u201c\u0423\u0447\u0435\u043d\u044b\u0435 \u0437\u0430\u043f\u0438\u0441\u043a\u0438 \u041a\u0430\u0437\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u0443\u043d\u0438\u0432\u0435\u0440\u0441\u0438\u0442\u0435\u0442\u0430\u201d nashrida, 1863-yilda alohida nashr sifatida Qozonda batafsil havolalardan iborat bo\u2018lgan \u201c\u041e\u043f\u044b\u0442 \u0441\u043b\u043e\u0432\u0430\u0440\u044f \u043d\u0430 \u041a\u043e\u0440\u0430\u043d\u2026\u201d\u00a0 chop etildi. 1881-yilda \u201c\u041e\u043f\u044b\u0442 \u0441\u043b\u043e\u0432\u0430\u0440\u044f \u043d\u0430 \u041a\u043e\u0440\u0430\u043d\u2026\u201d Qozonda nashr etildi.<\/span><\/p>\n

Harbiy tarjimon D.N.Boguslavskiy Istanbulda yashagan vaqtda Qur\u2019on matnining ruscha tarjima versiyasi ustida ish olib bordi (1871-yilgacha). U K.Nikolayevning o\u2018z zamonasida mashhur bo\u2018lib ketgan Qur\u2019on tarjimasini past baholadi. Chunki u tarjima asl matndan emas, balki A.de Bibershteyn-Kazimirskiyning fransuzcha tarjimasi asosida tayyorlangan edi [13]. Shu sababli, D.N.Boguslavskiy o\u2018z oldida boshqa muhim vazifa \u2013 musulmon ulamolarning tafsirlariga suyangan holda Qur\u2019on matnini iloji boricha aniq va batafsil tarjima qilishni belgiladi. U o\u2018z tarjimasida nafaqat asl arabcha matndan, balki turk diniy adabiyoti, ayniqsa, tafsirlardan ham keng foydalandi. Muqaddimada D.N.Boguslavskiy turli matnlarni taqqoslash natijasida mazmundagi jiddiy farqlar, xato va ayrim holatlarda asl matnga mutlaqo teskari bo\u2018lgan ma\u2019nolar mavjud holatlarni aniqladi. Shu munosabat bilan u o\u2018z ishiga izoh va musulmon manbalaridan olingan sharhlarni qo\u2018shdi. Arabshunos olim, akad. I.Y.Krachkovskiy o\u2018z tahlilida, \u201cD.N.Boguslavskiyning tarjimasini mukammal deb bo\u2018lmaydi, ammo u o\u2018z oldiga qo\u2018ygan asosiy maqsad \u2013 keyingi davrlarda musulmon olamida Qur\u2019oni karimning qanday anglanganini ko\u2018rsatish \u2013 to\u2018liq amalga oshirilgan\u201d [11:300], deydi.<\/span><\/p>\n

1877-yilda G.S.Sablukovning Qur\u2019on tarjimasi nashr etilganidan so\u2018ng, D.N.Boguslavskiy o\u2018z tarjimasini chop etishdan voz kechdi. Shunga qaramay, uning ishini keyinchalik mashhur sharqshunos V.R.Rozen yuqori baholadi. 1995-yilda D.N.Boguslavskiyning Qur\u2019on tarjimasi rossiyalik tarixchi va qur\u2019onshunos prof.Y.A.Rezvan sa\u2019y-harakatlari bilan nashr etildi [10].<\/span><\/p>\n

1894 va 1907-yillarda Qozon islomshunoslik maktabi vakili, turkshunos va arabshunos G.S.Sablukov tomonidan nashr qilingan Qur\u2019on tarjimasi arabcha matn bilan birga tuzildi. 1907-yilgi nashrning faksimile (qayta nusxa) shakli 1991-yilda chop etildi. 1879-yilda G.S.Sablukov \u201cQur\u2019on tarjimasiga qo\u2018shimchalar\u201dni ham nashr qildi. Unda izohli ko\u2018rsatkichlar va ikki mukammal traktat \u2013 risolalar kiritildi: 1) \u201c\u0421\u0432\u0435\u0434\u0435\u043d\u0438\u044f \u043e \u041a\u043e\u0440\u0430\u043d\u0435\u201d (\u201cQur\u2019on haqida ma\u2019lumotlar\u201d) \u2013 bu ishda missionerlik nuqtayi nazaridan o\u2018ziga xos talqin qilingan islom asoslari manba va musulmon ulamolar ta\u2019limotlari asosida tanqidiy tahlil qilingan [17]. 2) \u201c\u0421\u043b\u0438\u0447\u0435\u043d\u0438\u0435 \u043c\u0430\u0433\u043e\u043c\u0435\u0442\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u0443\u0447\u0435\u043d\u0438\u044f \u043e \u0438\u043c\u0435\u043d\u0430\u0445 \u0411\u043e\u0436\u0438\u0438\u0445 \u0441 \u0443\u0447\u0435\u043d\u0438\u0435\u043c \u043e \u043d\u0438\u0445 \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043d\u0441\u043a\u0438\u043c\u201d \u2013 bu ishda islomiy ta\u2019limot boshqa dinlar, jumladan, xristianlik bilan qiyosiy tahlil qilingan [18]. Tadqiqotchi Y.S.Fligin fikriga ko\u2018ra, \u201cG.S.Sablukovning Qur\u2019on tarjimalari va islom asoslariga bag\u2018ishlangan ishlari qur\u2019onshunoslikning ilmiy asoslarini yanada chuqurlashtirishga xizmat qilgan\u201d [20:11]. Zamonaviy tarixchi \u2013 sharqshunos R.M.Valeyev ham G.S.Sablukovning xizmatlarini yuqori baholagan [ 5:89]. G.S.Sablukov uchun islomshunoslik asosiy tadqiqot yo\u2018nalishlaridan biri bo\u2018lgan [16], u Qur\u2019onni nafaqat musulmon aqoidining asosiy manbai, balki islom tarixi va qadimiy arab adabiyotining nasriy rivoyatlarda yozilgan noyob yodgorligi sifatida baholagan. Bunday yondashuv Rossiya tarixshunosligida alohida ahamiyat kasb etadi [9:36]. Tadqiqotchilarning ta\u2019kidlashicha, G.S.Sablukov o\u2018z tarjimalarida qozonlik tatarlar orasida ommalashgan diniy sharhlarga suyangan bo\u2018lsa, D.N.Boguslavskiy esa turk ulamolarining tafsirlaridan keng foydalangan [6:94].<\/span><\/p>\n

A.Y.Krimskiy \u201cIslom tarixi\u201d asarida Qur\u2019oni karimni ilmiy tahlil qilib, uning asosiy jihatlarini yoritgan: 1) Qur\u2019on haqidagi adabiyotlar va ularning o\u2018rganilish darajasi; 2) Qur\u2019on tarixi, manbalari va shakllanish bosqichlari; 3) Qur\u2019onning asliyligi haqidagi masalalar; 4) Suralarning davriy joylashuvi; 5) Qur\u2019onning estetik baholanishi; 6) Qur\u2019on shakli va uning mazmuni bilan hamohangligi; 7) Qur\u2019on tili; 8) Muhammad Payg\u2018ambar zamondoshlari tomonidan Qur\u2019onning baholanishi; 9) Ayrim suralar boshidagi oyatlar (al-Huruful muqattaot); 10) tafsirlar va Qur\u2019onni tushunish uchun Yevropada yaratilgan qo\u2018llanmalar; 11) Qur\u2019on qo\u2018lyozmalari, nashrlari va tarjimalari. U Qur\u2019oni karimga ikki alohida universitetda o\u2018qitiladigan ma\u2019ruzalar, ensiklopedik maqolalar, islom tarixi bo\u2018yicha ayrim ishlari hamda ba\u2019zi suralarning sharhli tarjimasini e\u2019lon qilgan [14]. Uning fikricha, Qur\u2019on \u2013 sharqshunoslar uchun \u201cislomning haqiqiy, asl g\u2018oyalarini o\u2018rganishdagi eng ishonchli manba\u201d bo\u2018lib, ushbu buyuk arab-musulmon va jahon madaniyati yodgorligini to\u2018liq anglash uchun uning yaratilgan davr ruhini his etish lozim. Shunday qilib, A.Y.Krimskiy yondashuvi Qur\u2019oni karimni turli jihatdan ko\u2018rib chiqish orqali uning nafaqat diniy, balki madaniy, estetik, lingvistik va tarixiy ahamiyatini ham ochib beradi. Bu ko\u2018pqirrali yondashuv ilmiy izlanishda katta hajmdagi ma\u2019lumot va turli manbalardan foydalanishga asoslangan bo\u2018lib, Qur\u2019oni karimni to\u2018liq va chuqur tushunishda muhim ahamiyatga ega. Ammo uning ishlari ilm-fan taraqqiyotiga katta hissa qo\u2018shgan bo\u2018lsa-da, ularda mustamlakachilik tafakkuri ta\u2019siri ham seziladi. Bu \u2013 islomshunoslikka yuqoridan qarash, G\u2018arb markazchiligi va Sharqni tadqiqot obyekti sifatida ko\u2018rish jarayonida namoyon bo\u2018ladi. Buni V.V.Bartoldning tanqidi orqali ham ko\u2018rish mumkin. Uning fikricha, A.Y.Krimskiyning islomshunoslik bo\u2018yicha amalga oshirgan ishlarini shunchaki \u201cbibliografik ma\u2019lumotlar\u201ddir va ular mazmuni hamda bayon uslubi jihatidan har doim ham xolis va mukammal emas [4:288], bu esa mustamlakachilik nuqtayi nazaridan ilmiy muomalada Sharq haqidagi bilimlar qanday shakllantirilganini ochib beradi.<\/span><\/p>\n

N.P.Ostroumovning tadqiqotlari, avvalo, ommabop-ilmiy maqsadlarga yo\u2018naltirilgan. U islomni keng auditoriyaga tushunarli qilib yetkazishga intiladi va buning uchun maqola, o\u2018quv qo\u2018llanma va umumlashtiruvchi kitoblar yaratadi. Ular mazmunan islom asoslarini sodda va tushunarli tilda bayon qilish, Qur\u2019oni karimning tarixiy va diniy ahamiyatini ochib berish, muqaddas matnni tahlil qilish orqali islom dini ahamiyatini baholashni ko\u2018zda tutadi. Bu ommabop uslub mustamlakachilik mafkurasida diniy bilimni xalq orasida nazorat qilib tarqatish va uni madaniy vosita sifatida idora qilish amaliyotiga mos keladi. Uning \u201c\u0427\u0442\u043e \u0442\u0430\u043a\u043e\u0435 \u041a\u043e\u0440\u0430\u043d?\u201d (\u201cQur\u2019on nima?\u201d) nomli ilmiy-ommabop maqolasida Qur\u2019on matnining qisqacha tarixi orqali islom aqidasini tushuntirishga harakat qilingan. Boshqa bir ishda Qur\u2019oni karimga yahudiy va xristian ta\u2019limotlari ta\u2019siri ko\u2018rib chiqilgan, shuningdek, lingvistik nuqtayi nazardan Qur\u2019on tilining aynan arab tili ekani alohida ta\u2019kidlangan. Qur\u2019oni karim haqidagi eng mufassal sharh \u201c\u041a\u043e\u0440\u0430\u043d \u0438 \u043f\u0440\u043e\u0433\u0440\u0435\u0441\u0441\u2026\u201d (\u201cQur\u2019on va taraqqiyot…\u201d) nomli tadqiqotda taqdim etilgan bo\u2018lib, bu asar 1912-yilda sezilarli tuzatish va qo\u2018shimchalar bilan alohida nashr etilgan. Shuningdek, alohida kitob sifatida \u201c\u0414\u043e\u0433\u043c\u0430\u0442\u044b \u041a\u043e\u0440\u0430\u043d\u0430\u201d (\u201cQur\u2019on aqidalari\u201d) ham chop etilgan bo\u2018lib, u islom va xristianlikning umumiy qoidalari, din ta\u2019limotlari va muqaddas kitoblarning asosiy jihatlariga bag\u2018ishlangan mulohazalarni o\u2018z ichiga oladi [15]. N.P.Ostroumov o\u2018zining islomshunoslik tadqiqotlarida Qur\u2019onning nafaqat ilmiy, balki umuminsoniy ahamiyatini targ\u2018ib qilgan. U Qur\u2019oni karimni faqatgina muhim musulmon hujjati sifatida emas, balki O\u2018rta Osiyo xalqlari uchun muhim tarixiy manba sifatida o\u2018rganish lozim, deb hisoblagan [14:9,18]. Shu nuqtayi nazardan Qur\u2019on mustamlakachilik siyosatini asoslashda foydalaniladigan madaniy legitimatsiya vositasiga aylanadi \u2013 ya\u2019ni Qur\u2019onni o\u2018rganish orqali mustamlaka hududdagi xalqlar haqida \u201cilmiy\u201d bilim yaratish va uni boshqaruvda qo\u2018llash.<\/span><\/p>\n

Shunday qilib, N.P.Ostroumovning Qur\u2019oni karimga oid ishlari, bir tomondan, ma\u2019rifiy va lingvistik xarakterga ega bo\u2018lsa, ikkinchi tomondan, mustamlakachilik kontekstda shakllangan nazariy va ideologik yondashuvni aks ettiradi. U Qur\u2019onni nafaqat diniy, balki tarixiy-madaniy manba sifatida o\u2018rganish zarurligini ta\u2019kidlagan bo\u2018lsa-da, uning tahlilida islomga nisbatan yevrosentrizm, qiyosiy teologiya va nazorat qilish maqsadi sezilib turadi.<\/span><\/p>\n

1915 va 1916-yillarda akademik I.Y.Krachkovskiy Sankt-Peterburg universitetining Sharq tillari fakultetida Qur\u2019on haqidagi ilk ma\u2019ruzani o\u2018qidi. 1917-yilda u Osiyo muzeyiga kelib tushgan Qur\u2019on qo\u2018lyozmalarining tavsifini tayyorladi. Bundan keyin esa to\u2018qqiz yil davomida Qur\u2019on ma\u2019nolarining yangi ruscha tarjimasining tayyorlanishi haqida xabar berdi. U shu bilan birga, musulmonlarning muqaddas kitobi bo\u2018yicha muntazam ma\u2019ruza o\u2018qib borgan va doimiy ravishda Qur\u2019on haqidagi arab va Yevropa adabiyotlarini chuqur o\u2018rgangan [7:80-81].<\/span><\/p>\n

V.V.Bartoldning islomshunoslik sohasidagi faoliyati, Qur\u2019onga munosabati va uning mustamlakachilik sharoitida qanday ilmiy munosabatni shakllantirgani, uning ilmiy pozitsiyasi va mustamlakachilik ongi bilan bog\u2018liq jihatlarini tahlil etish alohida ahamiyatga ega. V.V.Bartoldning faoliyati A.Y.Krimskiy yoki N.P.Ostroumov bilan taqqoslanganda, ma\u2019lum ma\u2019noda mustamlakachilik ongi ta\u2019siridan ozod ekani ko\u2018rinadi. Uning asarlarida islom tarixi va Qur\u2019on haqidagi ma\u2019lumotlar asl manbalar asosida, komparativ va tarixiy-tanqidiy uslubda tahlil qilingan: Payg\u2018ambar Muhammad (s.a.v)ning faoliyati faqat diniy emas, balki ijtimoiy-siyosiy hodisa sifatida baholanadi, islomni \u201cturli dinlar ta\u2019sirida vujudga kelgan g\u2018oyalar yig\u2018indisi\u201d deb hisoblashga qarshidir. Buni esa yevrosentrizm va mustamlakachilik siyosatiga zid ilmiy pozitsiya sifatida ko\u2018rish mumkin.<\/span><\/p>\n

Qur\u2019on va islomshunoslik masalalariga bag\u2018ishlangan qator asarlar \u201cIslom\u201d (1918), \u201cMusulmonlik madaniyati\u201d (1918), \u201cMusulmon dunyosi\u201d (1922), \u201cQur\u2019on va dengiz\u201d (1925), \u201cMuhammad haqida\u201d (1939)dagi asosiy g\u2018oya \u2013 \u201cIslom ta\u2019limoti diniy va umumbashariy madaniy hayotda deyarli ishtirok etmagan bir xalq ichida paydo bo\u2018ldi. Muhammad nafaqat din, balki davlatga asos solgan. Islom o\u2018z asoschisining hayoti davrida buddizm va xristianlik kabi rivojlanish bosqichlarini o\u2018z boshidan kechirdi\u2026 Qur\u2019onning haqiqiyligi isbot talab etmaydigan darajada aniqdir\u201d [3:81]. V.V.Bartold islomning mazmuni, uning turli xalqlar tomonidan qabul qilinishi, madaniy merosning uzluksizligi kabi masalalarni ham o\u2018rgangan. Uning fikriga ko\u2018ra, O\u2018rta Osiyoning islomlashuvi dastlabki bosqichda zo\u2018ravonlik yo\u2018li bilan amalga oshgan va samarasiz bo\u2018lgan, chunki bu jarayon arab harbiy bosqini bilan chambarchas bog\u2018liq edi [1:88-89].<\/span><\/p>\n

U islomni \u201cboshqa dinlardan olingan ayrim jihatlar yig\u2018indisi\u201d sifatida tushunishga qarshi chiqib, asl manbalarni tahlil qilish orqali uning betakrorligi va mustaqil rivojlanish yo\u2018lini ko\u2018rsatishga harakat qilgan. Uning ta\u2019kidlashicha, barcha dinlar orasida islom o\u2018z xalqi o\u2018tmishi bilan eng kam bog\u2018langan. Shuningdek, olim islom dinining paydo bo\u2018lishiga birinchi navbatda, ijtimoiy-siyosiy tarixiy hodisa sifatida qarash zarurligini bildirgan [21]. Shunday qilib, V.V.Bartold islomni modernizatsiya va islohotga to\u2018sqinlik qiluvchi din emas, balki dinamik va adaptiv tizim sifatida baholaydi. U Turkiston madaniyatining tarixiy kuchli pozitsiyasini tan oladi va bu orqali kolonial madaniy iyerarxiyalarga qarshi chiqadi. U Yevropa sharqshunoslari ichida islomni faqat mustamlaka obyekti sifatida emas, balki musulmon jamiyatlarining ijtimoiy ongi va sivilizatsiyasini tushunish vositasi sifatida o\u2018rgangan olim sifatida ajralib turadi.<\/span><\/p>\n

V.V.Bartold faoliyatini V.V.Radlov, K.G.Zaleman, S.F.Oldenburg, N.Y.Marr kabi rus sharqshunoslari yuksak baholagan [2]. O\u2018rta Osiyo musulmonlari bilan bog\u2018liq masalalar uning Prjevalsk atrofidagi XII asrga oid ikki musulmon qabristoni haqidagi hisobotlarida ham aks etilgan, ya\u2019ni u yerda qabrlarning joylashuvi, maqbara turlari va boshqa xususiyatlar tavsiflangan. Olim, shuningdek, ushbu hududda 19 ta musulmoncha yozuvli qabr toshlari topilgani haqida ham ma\u2019lumot bergan [19:69,72].<\/span><\/p>\n

V.V.Bartold asarlarida islomni o\u2018rganishga bag\u2018ishlangan bibliografik ro\u2018yxat, xususan, ruscha Qur\u2019on tarjimalariga oid ma\u2019lumot mavjud. A.Y.Krimskiy, I.Y.Krachkovskiy, V.R.Rozen, A.E.Shmidt, V.Solovyov, N.A.Mednikov, V.A.Jukovskiy, A.A.Semyonov, N.N.Martinovich, Karsavin, A.N.Samoylovich, P.Svetkova kabi mualliflarning islom tarixi, Muhammad Payg\u2018ambarning hayotlari, islom marosimlari va aqidalari, hadislarning kelib chiqishi, musulmon matbuotining rivoji, g\u2018arb va fors mistitsizmi, arab geografiyasi va Tabariyning tarixi va Qur\u2019on tafsiriga oid fikr va xulosalari alohida e\u2019tirof etiladi [3:138-139].<\/span><\/p>\n

Tadqiqotchi T.Uvarova fikriga ko\u2018ra, V.V.Bartold islom dini va ta\u2019limotiga bag\u2018ishlangan ilmiy ishlarda musulmon jamiyatlarining yutuqlari, jumladan, islom mamlakatlaridagi diniy bag\u2018rikenglik kam baholanganini keskin tanqid qilgan. Uning o\u2018zi esa islomni ijobiy baholagan: islom \u2013 islohot va modernizatsiyaga to\u2018sqinlik qilmaydigan din, deb hisoblagan. U keng tarqalgan qarashlarga zid ravishda, Turkiston madaniyati O\u2018rta asrlar oxirigacha Rus madaniyatidan ustun bo\u2018lganini ta\u2019kidlagan. Shunday qilib, V.V.Bartoldning islomshunosligi \u2013 bu mustamlakachilik doirasida yuzaga kelgan, ammo undan chiqishga harakat qilgan ilmiy faoliyat namunasidir. Uning ishlarida Yevropa markazchiligi va tarixiy zo\u2018ravonlikni tan olish bilan birga, islom madaniyatining mustaqilligi, Qur\u2019onning haqiqiyligi va Turkiston xalqlarining madaniy yutuqlarini tan olish mavjud. V.V.Bartoldni klassik kolonial sharqshunoslikni ilmiy asoslangan, xolis va tanqidiy yondashuv orqali qayta shakllantirgan olim sifatida baholash mumkin.<\/span><\/p>\n

Rossiyada Qur\u2019oni karimni ilmiy o\u2018rganish XIX asr oxiri \u2013 XX asr boshlaridagi sharqshunoslik taraqqiyoti doirasida shakllandi. Ushbu jarayonda Qur\u2019onga nisbatan yondashuvlar turlicha bo\u2018lib, ular orasida ma\u2019rifiy, tilshunoslik, manbashunoslik, dinshunoslik va geosiyosiy maqsadlar bir-biri bilan bog\u2018liq bo\u2018lgan. A.Y.Krimskiy Qur\u2019oni karimni kompleks tarzda tahlil qilib, uni islomning asl g\u2018oyalari va madaniy muhiti bilan bog\u2018lashga harakat qilgan. N.P.Ostroumov esa Qur\u2019oni karimni ommaga tushunarli qilish maqsadida ma\u2019rifiy uslubda talqin qilgan, biroq uning ishlarida yevrosentrizm va interreligioz qiyoslashga moyillik kuzatiladi. V.V.Bartold Qur\u2019on va islom tarixini xolis, manbalar asosida o\u2018rganib, islomning ijtimoiy-siyosiy va sivilizatsion ahamiyatini alohida ta\u2019kidlagan. Rossiya sharqshunoslari Qur\u2019onni o\u2018rganish orqali Sharq jamiyatlarini anglash, boshqarish va tasniflash vazifalarini bajargan bo\u2018lsa-da, mustamlakachilik yondashuvidan chiqishga intilgan. Shu tariqa, Qur\u2019on Rossiya ilm-fanida faqat diniy emas, balki madaniy, lingvistik va geosiyosiy manba sifatida namoyon bo\u2018lgan.<\/span><\/p>\n

Shunday qilib, Rossiya imperiyasida Qur\u2019oni karimni o\u2018rganish jarayoni bir vaqtning o\u2018zida ham ilmiy izlanish, ham ma\u2019rifiy missiya, hamda mustamlaka idora qilish amaliyoti bilan bog\u2018liq bo\u2018ldi. Sharqshunos olimlarning islomshunoslik tadqiqotlari nafaqat Rossiyaning, balki butun musulmon olami bilan munosabatlarini shakllantirishda muhim ilmiy va mafkuraviy vosita bo\u2018lib xizmat qildi.\u00a0<\/strong><\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
    \n
  1. \n
    \u0410\u043b\u0438\u043a\u0431\u0435\u0440\u043e\u0432 \u0410.\u041a., \u0411\u043e\u0431\u0440\u043e\u0432\u043d\u0438\u043a\u043e\u0432 \u0412.\u041e., \u0411\u0443\u0441\u0442\u0430\u043d\u043e\u0432 \u0410.\u041a. \u0420\u043e\u0441\u0441\u0438\u0439\u0441\u043a\u0438\u0439 \u0438\u0441\u043b\u0430\u043c: \u041e\u0447\u0435\u0440\u043a\u0438 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u0438 \u043a\u0443\u043b\u044c\u0442\u0443\u0440\u044b. 2-\u0435 \u0438\u0437\u0434., \u0438\u0441\u043f\u0440. \u0438 \u0434\u043e\u043f. \/ \u0413\u0440\u0443\u043f\u043f\u0430 \u0441\u0442\u0440\u0430\u0442\u0435\u0433\u0438\u0447\u0435\u0441\u043a\u043e\u0433\u043e \u0432\u0438\u0434\u0435\u043d\u0438\u044f \u201c\u0420\u043e\u0441\u0441\u0438\u044f \u2013 \u0418\u0441\u043b\u0430\u043c\u0441\u043a\u0438\u0439 \u043c\u0438\u0440\u201d. \u2013 \u041c.: \u0418\u0412 \u0420\u0410\u041d,<\/span><\/div>\n<\/li>\n
  2. \n
    \u0410\u0440\u0445\u0438\u0432 \u0420\u0410\u041d. \u0424.2. \u041e\u043f. 17. \u0415\u0434.\u0445\u0440. 122. \u041b. 1. \u0411\u0430\u0440\u0442\u043e\u043b\u044c\u0434 \u0412.\u0412. \u041e\u0442\u0447\u0435\u0442 \u043e \u043f\u043e\u0435\u0437\u0434\u043a\u0435 \u0432 \u0421\u0440\u0435\u0434\u043d\u044e\u044e \u0410\u0437\u0438\u044e \u0441 \u043d\u0430\u0443\u0447\u043d\u043e\u044e \u0446\u0435\u043b\u044c\u044e. 1893-1894 \u0433\u0433. \u0421\u043e\u0447. \u0422.4.<\/span><\/div>\n<\/li>\n
  3. \n
    \u0411\u0430\u0440\u0442\u043e\u043b\u044c\u0434 \u0412.\u0412. \u0418\u0441\u043b\u0430\u043c. \u0421\u043e\u0447. \u0422.6.<\/span><\/div>\n<\/li>\n
  4. \n
    \u0411\u0430\u0440\u0442\u043e\u043b\u044c\u0434 \u0412.\u0412. \u041c\u0443\u0441\u0443\u043b\u044c\u043c\u0430\u043d\u0441\u043a\u0438\u0439 \u043c\u0438\u0440. \u0421\u043e\u0447. \u0422.6.<\/span><\/div>\n<\/li>\n
  5. \n
    \u0412\u0430\u043b\u0435\u0435\u0432 \u0420.\u041c. \u0418\u0437 \u0438\u0441\u0442\u043e\u0440\u0438\u0438 \u043a\u0430\u0437\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u0432\u043e\u0441\u0442\u043e\u043a\u043e\u0432\u0435\u0434\u0435\u043d\u0438\u044f \u0441\u0435\u0440\u0435\u0434\u0438\u043d\u044b \u2013 \u0432\u0442\u043e\u0440\u043e\u0439 \u043f\u043e\u043b\u043e\u0432\u0438\u043d\u044b XIX \u0432.: \u0413\u043e\u0440\u0434\u0438\u0439 \u0421\u0435\u043c\u0435\u043d\u043e\u0432\u0438\u0447 \u0421\u0430\u0431\u043b\u0443\u043a\u043e\u0432 \u2013 \u0442\u044e\u0440\u043a\u043e\u043b\u043e\u0433 \u0438 \u0438\u0441\u043b\u0430\u043c\u043e\u0432\u0435\u0434. \u2013 \u041a\u0430\u0437\u0430\u043d\u044c,<\/span><\/div>\n<\/li>\n
  6. \n
    \u0413\u0430\u0432\u0440\u0438\u043b\u043e\u0432 \u042e.\u0410., \u0428\u0435\u0432\u0447\u0435\u043d\u043a\u043e \u0410.\u0413. \u041a\u043e\u0440\u0430\u043d \u0432 \u0420\u043e\u0441\u0441\u0438\u0438: \u043f\u0435\u0440\u0435\u0432\u043e\u0434\u044b \u0438 \u043f\u0435\u0440\u0435\u0432\u043e\u0434\u0447\u0438\u043a\u0438. \/\/ \u0412\u0435\u0441\u0442\u043d\u0438\u043a \u0418\u043d\u0441\u0442\u0438\u0442\u0443\u0442\u0430 \u0441\u043e\u0446\u0438\u043e\u043b\u043e\u0433\u0438\u0438. \u21165. \u0414\u0435\u043a\u0430\u0431\u0440\u044c 2012. \u2013 \u0421.82-96.<\/span><\/div>\n<\/li>\n
  7. \n
    \u0413\u0440\u044f\u0437\u043d\u0435\u0432\u0438\u0447 \u041f.\u0410. \u041a\u043e\u0440\u0430\u043d \u0432 \u0420\u043e\u0441\u0441\u0438\u0438 (\u0438\u0437\u0443\u0447\u0435\u043d\u0438\u0435, \u043f\u0435\u0440\u0435\u0432\u043e\u0434\u044b \u0438 \u0438\u0437\u0434\u0430\u043d\u0438\u044f) \/\/ \u0418\u0441\u043b\u0430\u043c: \u0420\u0435\u043b\u0438\u0433\u0438\u044f, \u043e\u0431\u0449\u0435\u0441\u0442\u0432\u043e, \u0433\u043e\u0441\u0443\u0434\u0430\u0440\u0441\u0442\u0432\u043e: \u0441\u0431. \u0441\u0442. \u2013 \u041c.: \u041d\u0430\u0443\u043a\u0430,<\/span><\/div>\n<\/li>\n
  8. \n
    \u0413\u0443\u0441\u0442\u0435\u0440\u0438\u043d \u041f.\u0412. \u041a\u043e\u0440\u0430\u043d \u043a\u0430\u043a \u043e\u0431\u044a\u0435\u043a\u0442 \u0438\u0437\u0443\u0447\u0435\u043d\u0438\u044f. \u0421\u0430\u0430\u0440\u0431\u0440\u044e\u043a\u043a\u0435\u043d: Lap Lambert Academic Publishing,<\/span><\/div>\n<\/li>\n
  9. \n
    \u0418\u0441\u0442\u043e\u0440\u0438\u044f \u043e\u0442\u0435\u0447\u0435\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0433\u043e \u0432\u043e\u0441\u0442\u043e\u043a\u043e\u0432\u0435\u0434\u0435\u043d\u0438\u044f \u0441 \u0441\u0435\u0440\u0435\u0434\u0438\u043d\u044b XIX \u0432\u0435\u043a\u0430 \u0434\u043e 1917 \u0433\u043e\u0434\u0430. \u2013 \u041c.: \u0412\u043e\u0441\u0442\u043e\u0447\u043d\u0430\u044f \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u0430, 1997. \u2013 536 \u0441.<\/span><\/div>\n<\/li>\n
  10. \n
    \u041a\u043e\u0440\u0430\u043d (\u043a\u043e\u043b\u043b\u0435\u043a\u0446\u0438\u043e\u043d\u043d\u043e\u0435 \u0438\u0437\u0434\u0430\u043d\u0438\u0435). \u041f\u0435\u0440\u0435\u0432\u043e\u0434 \u0438 \u043a\u043e\u043c\u043c\u0435\u043d\u0442\u0430\u0440\u0438\u0439 \u0414.\u041d.\u0411\u043e\u0433\u0443\u0441\u043b\u0430\u0432\u0441\u043a\u043e\u0433\u043e. \u041f\u0443\u0431\u043b\u0438\u043a\u0430\u0446\u0438\u044f \u0415.\u0410. \u0420\u0435\u0437\u0432\u0430\u043d\u0430 \u0438 \u0410.\u041d.\u0412\u0435\u0439\u0440\u0430\u0443\u0445\u0430. \u2013 \u041c.: \u0421\u041f\u0431, \u2013 576 \u0441.<\/span><\/div>\n<\/li>\n
  11. \n
    \u041a\u0440\u0430\u0447\u043a\u043e\u0432\u0441\u043a\u0438\u0439 \u0418. \u041f\u0435\u0440\u0435\u0432\u043e\u0434 \u041a\u043e\u0440\u0430\u043d\u0430 \u0414.\u041d.\u0411\u043e\u0433\u0443\u0441\u043b\u0430\u0432\u0441\u043a\u043e\u0433\u043e. \u0412 \u043a\u043d.: \u0421\u043e\u0432\u0435\u0442\u0441\u043a\u043e\u0435 \u0432\u043e\u0441\u0442\u043e\u043a\u043e\u0432\u0435\u0434\u0435\u043d\u0438\u0435. \u0412\u044b\u043f.III. \u2013 \u041c.-\u041b,<\/span><\/div>\n<\/li>\n
  12. \n
    \u041a\u0440\u044b\u043c\u0441\u043a\u0438\u0439 \u0410.\u0415. \u041e\u0447\u0435\u0440\u043a \u0440\u0430\u0437\u0432\u0438\u0442\u0438\u044f \u0441\u0443\u0444\u0438\u0437\u043c\u0430 \u0434\u043e \u043a\u043e\u043d\u0446\u0430 III \u0432. \u0445\u0438\u0434\u0436\u0440\u044b. \u0421\u041f\u0431. 1895. \/\/ \u0422\u0440\u0443\u0434\u044b \u0412\u043e\u0441\u0442\u043e\u0447\u043d\u043e\u0439 \u041a\u043e\u043c\u0438\u0441\u0441\u0438\u0438 \u0418\u043c\u043f. \u041c\u043e\u0441\u043a\u043e\u0432\u0441\u043a\u043e\u0433\u043e \u0410\u0440\u0445\u0435\u043e\u043b\u043e\u0433\u0438\u0447\u0435\u0441\u043a\u043e\u0433\u043e \u041e\u0431\u0449\u0435\u0441\u0442\u0432\u0430. \u2013 \u041c., \u0422.2; \u041e\u043d \u0436\u0435. \u041b\u0435\u043a\u0446\u0438\u0438 \u043f\u043e \u041a\u043e\u0440\u0430\u043d\u0443. \u2013 \u041c., 1902; \u041e\u043d \u0436\u0435. \u0410\u0440\u0430\u0431\u0441\u043a\u0430\u044f \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u0430 \u0432 \u043e\u0447\u0435\u0440\u043a\u0430\u0445 \u0438 \u043e\u0431\u0440\u0430\u0437\u0446\u0430\u0445. \u0412 3-\u0445 \u0442\u0442. \u2013 \u041c., 1911; \u041e\u043d \u0436\u0435. \u0418\u0441\u0442\u043e\u0440\u0438\u044f \u0430\u0440\u0430\u0431\u043e\u0432 \u0438 \u0430\u0440\u0430\u0431\u0441\u043a\u043e\u0439 \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u044b \u0441\u0432\u0435\u0442\u0441\u043a\u043e\u0439 \u0438 \u0434\u0443\u0445\u043e\u0432\u043d\u043e\u0439: \u0412 3 \u0447. \u2013 \u041c.: 1911-1913; \u041e\u043d \u0436\u0435. \u0418\u0441\u0442\u043e\u0440\u0438\u044f \u041f\u0435\u0440\u0441\u0438\u0438, \u0435\u0451 \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u044b \u0438 \u0434\u0435\u0440\u0432\u0438\u0448\u0441\u043a\u043e\u0439 \u0442\u0435\u043e\u0441\u043e\u0444\u0438\u0438: \u0412 3 \u0442. \u0418\u0437\u0434., \u043f\u0435\u0440\u0435\u0440\u0430\u0431. \u0441\u043e\u0432\u043c\u0435\u0441\u0442\u043d\u043e \u0441 \u041d. \u0424\u0440\u0435\u0439\u0442\u0430\u0433\u043e\u043c. \u2013 \u041c., 1909-1917.<\/span><\/div>\n<\/li>\n
  13. \n
    Le Koran, traduction nouvelle faite sur le texte arabe \/ par M. Kasimirski, interpr\u00e8te de la l\u00e9gation fran\u00e7aise en Perse, 1840, 1841, 1844, Paris, Charpentier, 511 p., 1970, Garnier Flammarion, avec une pr\u00e9face de Mohammed Arkoun, et 1997, Jean de Bonnot.<\/span><\/div>\n<\/li>\n
  14. \n
    \u041e\u0441\u0442\u0440\u043e\u0443\u043c\u043e\u0432 \u041d.\u041f. \u041a\u043e\u0440\u0430\u043d. \u0420\u0435\u043b\u0438\u0433\u0438\u043e\u0437\u043d\u043e-\u0437\u0430\u043a\u043e\u043d\u043e\u0434\u0430\u0442\u0435\u043b\u044c\u043d\u044b\u0439 \u043a\u043e\u0434\u0435\u043a\u0441 \u043c\u0443\u0441\u0443\u043b\u044c\u043c\u0430\u043d. \u2013 \u0422\u0430\u0448\u043a\u0435\u043d\u0442, 1912.<\/span><\/div>\n<\/li>\n
  15. \n
    \u041e\u0441\u0442\u0440\u043e\u0443\u043c\u043e\u0432 \u041d.\u041f. \u0427\u0442\u043e \u0442\u0430\u043a\u043e\u0435 \u041a\u043e\u0440\u0430\u043d? \u0422\u0443\u0440\u043a\u0435\u0441\u0442\u0430\u043d\u0441\u043a\u0438\u0435 \u0412\u0435\u0434\u043e\u043c\u043e\u0441\u0442\u0438. 1883. \u2116 1\u201310; \u0410\u0440\u0430\u0432\u0438\u044f \u0438 \u041a\u043e\u0440\u0430\u043d. \u0440\u043e\u0438\u0441\u0445\u043e\u0436\u0434\u0435\u043d\u0438\u0435 \u0438 \u0445\u0430\u0440\u0430\u043a\u0442\u0435\u0440 \u0438\u0441\u043b\u0430\u043c\u0430. \u201c\u041f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u044b\u0439 \u0421\u043e\u0431\u0435\u0441\u0435\u0434\u043d\u0438\u043a\u201d 1896\u20131898; \u041a\u043e\u0440\u0430\u043d \u0438 \u043f\u0440\u043e\u0433\u0440\u0435\u0441\u0441. \u041f\u043e \u043f\u043e\u0432\u043e\u0434\u0443 \u0443\u043c\u0441\u0442\u0432\u0435\u043d\u043d\u043e\u0433\u043e \u043f\u0440\u043e\u0431\u0443\u0436\u0434\u0435\u043d\u0438\u044f \u0441\u043e\u0432\u0440\u0435\u043c\u0435\u043d\u043d\u044b\u0445 \u0440\u043e\u0441\u0441\u0438\u0439\u0441\u043a\u0438\u0445 \u043c\u0443\u0441\u0443\u043b\u044c\u043c\u0430\u043d. \u2013 \u0422\u0430\u0448\u043a\u0435\u043d\u0442, 1901; \u041a\u043e\u0440\u0430\u043d. \u0420\u0435\u043b\u0438\u0433\u0438\u043e\u0437\u043d\u043e-\u0437\u0430\u043a\u043e\u043d\u043e\u0434\u0430\u0442\u0435\u043b\u044c\u043d\u044b\u0439 \u043a\u043e\u0434\u0435\u043a\u0441 \u043c\u0443\u0441\u0443\u043b\u044c\u043c\u0430\u043d. \u2013 \u0422\u0430\u0448\u043a\u0435\u043d\u0442,<\/span><\/div>\n<\/li>\n
  16. \n
    \u0421\u0430\u0431\u043b\u0443\u043a\u043e\u0432 \u0413.\u0421. \u041e \u043c\u0430\u0433\u043e\u043c\u0435\u0442\u0430\u043d\u0441\u043a\u043e\u043c \u043f\u0435\u043d\u0438\u0438 \u043f\u0440\u0438 \u0431\u043e\u0433\u043e\u0441\u043b\u0443\u0436\u0435\u043d\u0438\u0438 \/\/ \u0421\u0430\u0440\u0430\u0442\u043e\u0432\u0441\u043a\u0438\u0435 \u0433\u0443\u0431\u0435\u0440\u043d\u0441\u043a\u0438\u0435 \u0432\u0435\u0434\u043e\u043c\u043e\u0441\u0442\u0438. 1845; \u041f\u0443\u0442\u0435\u0432\u044b\u0435 \u0437\u0430\u043f\u0438\u0441\u043a\u0438 \u0434\u0432\u0443\u0445 \u0445\u043e\u0434\u0436\u0438\u0435\u0432 (1751 \u0438 1783 \u0433\u0433). \u2013 \u041a\u0430\u0437\u0430\u043d\u044c, 1862; \u0421\u043b\u0438\u0447\u0435\u043d\u0438\u0435 \u043c\u043e\u0445\u0430\u043c\u043c\u0435\u0434\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u0443\u0447\u0435\u043d\u0438\u044f \u043e \u0438\u043c\u0435\u043d\u0430\u0445 \u0411\u043e\u0436\u0438\u0438\u0445 \u0441 \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043d\u0441\u043a\u0438\u043c \u043e \u043d\u0438\u0445 \u0443\u0447\u0435\u043d\u0438\u0435\u043c. \u2013 \u041a\u0430\u0437\u0430\u043d\u044c, 1873; \u041a\u043e\u0440\u0430\u043d, \u0437\u0430\u043a\u043e\u043d\u043e\u0434\u0430\u0442\u0435\u043b\u044c\u043d\u0430\u044f \u043a\u043d\u0438\u0433\u0430 \u043c\u043e\u0445\u0430\u043c\u043c\u0435\u0434\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u0432\u0435\u0440\u043e\u0443\u0447\u0435\u043d\u0438\u044f. \u041f\u0435\u0440\u0435\u0432\u043e\u0434 \u0441 \u0430\u0440\u0430\u0431\u0441\u043a\u043e\u0433\u043e. \u2013 \u041a\u0430\u0437\u0430\u043d\u044c, (\u0421 \u043f\u0430\u0440\u0430\u043b\u043b\u0435\u043b\u044c\u043d\u044b\u043c \u0430\u0440\u0430\u0431\u0441\u043a\u0438\u043c \u0442\u0435\u043a\u0441\u0442\u043e\u043c); \u041f\u0440\u0438\u043b\u043e\u0436\u0435\u043d\u0438\u044f \u043a \u043f\u0435\u0440\u0435\u0432\u043e\u0434\u0443 \u041a\u043e\u0440\u0430\u043d\u0430. \u2013 \u041a\u0430\u0437\u0430\u043d\u044c, 1879; 1898; \u0421\u0432\u0435\u0434\u0435\u043d\u0438\u044f \u043e \u041a\u043e\u0440\u0430\u043d\u0435, \u0437\u0430\u043a\u043e\u043d\u043e\u0434\u0430\u0442\u0435\u043b\u044c\u043d\u043e\u0439 \u043a\u043d\u0438\u0433\u0435 \u043c\u043e\u0445\u0430\u043c\u043c\u0435\u0434\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u0432\u0435\u0440\u043e\u0443\u0447\u0435\u043d\u0438\u044f. \u2013 \u041a\u0430\u0437\u0430\u043d\u044c, 1884; \u0420\u0430\u0441\u0441\u043a\u0430\u0437\u044b \u043c\u0443\u0445\u0430\u043c\u043c\u0435\u0434\u0430\u043d \u043e \u041a\u044b\u0431\u043b\u0435. \u2013 \u041a\u0430\u0437\u0430\u043d\u044c, 1889.<\/span><\/div>\n<\/li>\n
  17. \n
    \u0421\u0432\u0435\u0434\u0435\u043d\u0438\u044f \u043e \u041a\u043e\u0440\u0430\u043d\u0435, \u0437\u0430\u043a\u043e\u043d\u043e\u043f\u043e\u043b\u043e\u0436\u0438\u0442\u0435\u043b\u044c\u043d\u043e\u0439 \u043a\u043d\u0438\u0433\u0435 \u043c\u043e\u0445\u0430\u043c\u043c\u0435\u0434\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u0432\u0435\u0440\u043e\u0443\u0447\u0435\u043d\u0438\u044f \/ \u0421\u043e\u0441\u0442\u0430\u0432\u0438\u043b \u0413\u043e\u0440\u0434\u0438\u0439 \u0421\u0430\u0431\u043b\u0443\u043a\u043e\u0432; \u0438\u0437\u0434. \u041a\u043e\u043c\u0438\u0441\u0441\u0438\u0438 \u041c\u0438\u0441\u0441\u0438\u043e\u043d\u0435\u0440\u0441\u043a\u043e\u0433\u043e \u043f\u0440\u043e\u0442\u0438\u0432\u043e\u043c\u0443\u0441\u0443\u043b\u044c\u043c\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u0441\u0431\u043e\u0440\u043d\u0438\u043a\u0430 \u043f\u0440\u0438 \u041a\u0430\u0437\u0430\u043d\u0441\u043a\u043e\u0439 \u0414\u0443\u0445\u043e\u0432\u043d\u043e\u0439 \u0410\u043a\u0430\u0434\u0435\u043c\u0438\u0438. \u2013 \u041a\u0430\u0437\u0430\u043d\u044c: \u0423\u043d\u0438\u0432. \u0442\u0438\u043f, \u2013 386 \u0441.<\/span><\/div>\n<\/li>\n
  18. \n
    \u0421\u043b\u0438\u0447\u0435\u043d\u0438\u0435 \u043c\u043e\u0445\u0430\u043c\u043c\u0435\u0434\u0430\u043d\u0441\u043a\u043e\u0433\u043e \u0443\u0447\u0435\u043d\u0438\u044f \u043e \u0438\u043c\u0435\u043d\u0430\u0445 \u0431\u043e\u0436\u0438\u0438\u0445 \u0441 \u0445\u0440\u0438\u0441\u0442\u0438\u0430\u043d\u0441\u043a\u0438\u043c \u043e \u043d\u0438\u0445 \u0443\u0447\u0435\u043d\u0438\u0435\u043c \/ \u0421\u043e\u0441\u0442. \u0413.\u0421\u0430\u0431\u043b\u0443\u043a\u043e\u0432. \u2013 \u041a\u0430\u0437\u0430\u043d\u044c: \u0423\u043d\u0438\u0432. \u0442\u0438\u043f, IV, 220, IV, 197.<\/span><\/div>\n<\/li>\n
  19. \n
    \u0423\u0432\u0430\u0440\u043e\u0432\u0430 \u0422. \u0420\u0435\u0446. \u043d\u0430 \u043a\u043d.: \u0412\u0435\u0440\u0430 \u0422\u043e\u043b\u044c\u0446. \u201c\u0421\u043e\u0431\u0441\u0442\u0432\u0435\u043d\u043d\u044b\u0439 \u0412\u043e\u0441\u0442\u043e\u043a \u0420\u043e\u0441\u0441\u0438\u0438\u201d: \u041f\u043e\u043b\u0438\u0442\u0438\u043a\u0430 \u0438\u0434\u0435\u043d\u0442\u0438\u0447\u043d\u043e\u0441\u0442\u0438 \u0438 \u0432\u043e\u0441\u0442\u043e\u043a\u043e\u0432\u0435\u0434\u0435\u043d\u0438\u0435 \u0432 \u043f\u043e\u0437\u0434\u043d\u0435\u0438\u043c\u043f\u0435\u0440\u0441\u043a\u0438\u0439 \u0438 \u0440\u0430\u043d\u043d\u0435\u0441\u043e\u0432\u0435\u0442\u0441\u043a\u0438\u0439 \u043f\u0435\u0440\u0438\u043e\u0434. \u2013 \u041c.: \u041d\u043e\u0432\u043e\u0435 \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u043d\u043e\u0435 \u043e\u0431\u043e\u0437\u0440\u0435\u043d\u0438\u0435, 2013. \u2013 332 \u0441.<\/span><\/div>\n<\/li>\n
  20. \n
    \u0424\u043b\u044b\u0433\u0438\u043d \u042e. \u041d.\u041f.\u041e\u0441\u0442\u0440\u043e\u0443\u043c\u043e\u0432: \u043e\u0442 \u0432\u044b\u043f\u0443\u0441\u043a\u043d\u0438\u043a\u0430 \u0414\u0443\u0445\u043e\u0432\u043d\u043e\u0439 \u0441\u0435\u043c\u0438\u043d\u0430\u0440\u0438\u0438 \u0434\u043e \u201c\u043f\u0430\u0442\u0440\u0438\u0430\u0440\u0445\u0430 \u0442\u0443\u0440\u043a\u0435\u0441\u0442\u0430\u043d\u043e\u0432\u0435\u0434\u0435\u043d\u0438\u044f\u201d. \/\/ \u0412\u043e\u0441\u0442\u043e\u043a\u043e\u0432\u0435\u0434\u0447\u0435\u0441\u043a\u0438\u0435 \u0447\u0442\u0435\u043d\u0438\u044f \u043f\u0430\u043c\u044f\u0442\u0438 \u041d.\u041f. \u041e\u0441\u0442\u0440\u043e\u0443\u043c\u043e\u0432\u0430: \u0441\u0431\u043e\u0440\u043d\u0438\u043a \u043c\u0430\u0442\u0435\u0440\u0438\u0430\u043b\u043e\u0432 \/ \u0420\u0443\u0441\u0441\u043a\u0430\u044f \u043f\u0440\u0430\u0432\u043e\u0441\u043b\u0430\u0432\u043d\u0430\u044f \u0426\u0435\u0440\u043a\u043e\u0432\u044c, \u0422\u0430\u0448\u043a\u0435\u043d\u0442\u0441\u043a\u0430\u044f \u0438 \u0421\u0440\u0435\u0434\u043d\u0435\u0430\u0437\u0438\u0430\u0442\u0441\u043a\u0430\u044f \u0415\u043f\u0430\u0440\u0445\u0438\u044f, \u041f\u0440\u043e\u0441\u0432\u0435\u0442\u0438\u0442\u0435\u043b\u044c\u0441\u043a\u0438\u0439 \u043e\u0442\u0434\u0435\u043b; \u043e\u0442\u0432.\u0440\u0435\u0434. \u042e.\u0421. \u0424\u043b\u044b\u0433\u0438\u043d. \u0422.: 2008. \u2013 428 \u0441.<\/span><\/div>\n<\/li>\n
  21. \n
    http:\/\/www.islam-portal.ru\/content\/articles\/391\/<\/a><\/span><\/div>\n<\/li>\n<\/ol>\n
    Dilora RADJABOVA<\/strong>,<\/strong><\/span><\/div>\n
    Sh<\/em>arof <\/em>Rashidov nomidagi Samarqand davlat<\/em><\/span><\/div>\n
    universiteti dots<\/em>e<\/em>nt<\/em>i, <\/em>tarix fanlari nomzodi<\/em><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    XIX asrning o\u2018rtalarida rus sharqshunosligida islomshunoslik mustaqil tadqiqot sohasi sifatida shakllanib, islom dini bilan bog\u2018liq masalalar alohida ahamiyat kasb etadi. Bu holat nafaqat akademik qiziqish bilan, balki Turkistonning zabt etilishi bilan yuzaga kelgan islom masalasining siyosiy va ilmiy dolzarbligi bilan ham bog\u2018liq edi. Rossiya ilm-fani va siyosiy doiralarida yangi egallangan hududlarni o\u2018rganishga kuchli qiziqish uyg\u2018ongan …<\/p>\n","protected":false},"author":1,"featured_media":47914,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nROSSIYA SHARQSHUNOSLIGIDA QUR\u2019ONI KARIMNING DASTLABKI O\u2018RGANILISHI TARIXIDAN (TARIXSHUNOSLIK TAHLILI) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ROSSIYA SHARQSHUNOSLIGIDA QUR\u2019ONI KARIMNING DASTLABKI O\u2018RGANILISHI TARIXIDAN (TARIXSHUNOSLIK TAHLILI)\" \/>\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=47913&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ROSSIYA SHARQSHUNOSLIGIDA QUR\u2019ONI KARIMNING DASTLABKI O\u2018RGANILISHI TARIXIDAN (TARIXSHUNOSLIK TAHLILI) - 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