{"id":48654,"date":"2026-03-11T16:54:48","date_gmt":"2026-03-11T11:54:48","guid":{"rendered":"https:\/\/bukhari.uz\/?p=48654"},"modified":"2026-03-12T10:03:11","modified_gmt":"2026-03-12T05:03:11","slug":"o%ca%bbrta-asr-adabiyotida-islom-tarixi-mavzusi-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=48654&lang=oz","title":{"rendered":"O\u02bbRTA ASR ADABIYOTIDA ISLOM TARIXI MAVZUSI TAHLILI"},"content":{"rendered":"

Islomning Arabiston yarimorolidan tashqariga tarqalishi natijasida uning tarixi va mohiyatini aniq yoritib berishga bo\u02bblgan harakat kuchaydi. Mualliflarning u yoki bu diniy oqimga mansubligi, uning aholi qatlamidagi mavqeyi muhim o\u02bbrin tutdi. Islom dinining tarqalishi bilan zamondosh bo\u02bblgan mualliflarning asarlarida o\u02bbsha davrning o\u02bbziga xos jihatlari aks etdi. Jumladan, shialik va xorijiylikning kuchayishi, Abbosiylar davridagi mihna voqealari, islomdagi g\u02bboyaviy bo\u02bblinishlar asarlarning asosiy mavzusiga aylandi. Ushbu kayfiyat islom tarixi bo\u02bbyicha ta\u02bclif etilgan asarlarda ham o\u02bbz aksini topdi. Shuning uchun bo\u02bblsa kerak, O\u02bbrta asrlarda bitilgan tarixiy asarlarda keskin kayfiyat sezilib turadi.<\/span><\/p>\n

Shu bilan birga, islom tarixi yoki shaxslar tarixi bilan bog\u02bbliq asarlar ko\u02bbpaysa-da, ularning obyektivligi shubha ostida qoldi. Sultonlar, qozilar va shu kabi zodagonlarning buyurtmalari bilan yoki ularga tilyog\u02bblamalik qilish maqsadida ham kitoblar yozila boshladi. Shunday ekan, kelgusi tadqiqotlar uchun O\u02bbrta asr mualliflari va ularning asarlarini hamda ularning qaysi diniy, siyosiy va mafkuraviy rag\u02bbbat yoki tazyiqlar ostida yozilganini bilish muhimdir.<\/span><\/p>\n

Tadqiqotga jalb etilgan adabiyotlarni tahlil etishda asarlarning haqqoniyligi, mualliflarning diniy-siyosiy dunyoqarashiga alohida e\u02bctibor qaratilib, tasniflab chiqildi. Tadqiqotga jalb etilgan adabiyotlarning aksariyatini tarixiy asarlar tashkil etadi. Shunday asar mualliflaridan biri Xalifa ibn Xayyot (160\/777-240\/855) bo\u02bblib, uning \u201cTarix\u201d va \u201cTabaqot\u201d nomli asarlari bizgacha yetib kelgan. Uning hayoti va ilmiy faoliyati haqida ma\u02bclumotlar yetarli emas. U Iroqning Basra shahrida tug\u02bbilib, shu yerda ijod qilgan. Ma\u02bclumki, Basra hijriy III asrda islomning ilm-fan va madaniyat markazi bo\u02bblib, u yerda xususan, arab tili, hadis, siyra va tarix kabi sohalar mukammal o\u02bbrganilgan. Shu bois u Basradan boshqa joyga ko\u02bbchib o\u02bbtmagan. Xatib Bag\u02bbdodiyning \u201cTarix\u201d asarida Ibn Xayyotning ismi zikr qilinmaganiga qaraganda u Bag\u02bbdodda yashamagan. Uning ilmiy biografiyasi ancha boy bo\u02bblib, ilm bilan shug\u2018ullanuvchi oilada katta bo\u02bblgan. Uning bobosi Imom Buxoriyning ishonchli hadis roviylari ro\u02bbyxatidan o\u02bbrin olgan. U Yazid ibn Zari\u02bc (vaf.182\/798) kabi ulamolardan ta\u02bclim olgan. Xalifa ibn Xayyotning o\u02bbzi ham hadislar rivoyat qilgan va ularning yettitasi Imom Buxoriyning hadislar to\u02bbplamiga kiritilgan. Agar Imom Buxoriy Xalifa ibn Xayyot rivoyat qilgan hadislarni o\u02bbz asariga kiritgan ekan, demak, u taqdim etgan ma\u02bclumotlarning ishonchlilik darajasi yuqoriligiga shubha yo\u02bbq.<\/span><\/p>\n

Xalifa ibn Xayyot \u201cTarix\u201d asarida o\u02bbzigacha yetib kelgan manbalardan unumli foydalangan va uni yozishda ma\u02bclumotlarni alohida tartiblash tamoyiliga amal qilgan. Bunday yondashuv avvalgi mualliflar ishlarida uchramaydi. U asarda urushlarda vafot etgan shaxslar ro\u02bbyxatini keltiradi va tarixiy joy nomlarini batafsil tasniflaydi. Shuningdek, hijriy yil hisobi bo\u02bbyicha xronologik ketma-ketlik tartibida voqea-hodisalarni ochib beradi. Xalifalar davrida \u201comil\u201d, \u201cvoliy\u201d, \u201cqozi\u201d kabi lavozimlarda faoliyat yuritgan amaldorlar haqidagi ma\u02bclumotlar tuzib chiqilgan. Muallif \u201cshurta\u201d boshliqlari, \u201cbaytul mol\u201d, \u201cdevon\u201d sohiblari va boshqa davlat boshqaruvi bilan bog\u02bbliq xizmatchilar tarixi bilan alohida shug\u02bbullangan.<\/span><\/p>\n

\u201cTarix\u201d asari islom davlatchiligi va uning moliya tizimini o\u02bbrganishda muhim manba hisoblanadi. U ikki qismdan iborat bo\u02bblib, birinchisi hijratning birinchi yilidan boshlab, Muhammad payg\u02bbambar (s.a.v.)ning vafoti, voliylar va kotiblar haqidagi ma\u02bclumotlar bilan tugallagan. Ikkinchi qismi esa Xulafoi Roshidin davri bilan boshlanib, 232\/847-yilgacha bo\u02bblgan davrni o\u02bbz ichiga oladi. Xalifa ibn Xayyot asarning siyra qismini yozishda Ibn Is\u02bchoq tomonidan keltirilgan ma\u02bclumotlardan keng foydalangan.<\/span><\/p>\n

Asarning to\u02bbliq matni 1966-yilda ilmiy jamoatchilikka ma\u02bclum bo\u02bblgan. U Mag\u02bbribdagi Rabot qo\u02bblyozmalar xazinasida 199-raqam ostida saqlangan va ushbu nusxa Akrom Ziyo Umariy tomonidan tadqiq etilib, 1967-yilda nashr qilingan [23: 26]. Xalifa ibn Xayyotning \u201cTabaqot\u201d asari ham yuqorida tilga olingan olimning sa\u02bcy-harakatlari bilan nashrga tayyorlagan [23:464]. Mazkur asar bizgacha yetib kelgan tabaqotlarning eng qadimgisi bo\u02bblib, unga 3375 nafar erkak hamda ayol sahobalar, tobein va tabaa tobeinlar haqidagi ma\u02bclumotlar kiritilgan. Ular mintaqalar bo\u02bbyicha tartiblangani bois sahobalarning ba\u02bczilari haqidagi xabarlarning takrorlanganini ko\u02bbrish mumkin. Kitob so\u02bbngida ayol sahoba va tobeinlarga bag\u02bbishlab alohida bob ajratilgan. Xalifa ibn Xayyotning \u201cTabaqot\u201d asari Ibn Sa\u02bcdning tabaqotida keltirilgan ma\u02bclumotlar bilan solishtirilganda, ba\u02bczi o\u02bbrinlarda ma\u02bclumotlar bir-biriga zid kelishini ham alohida ta\u02bckidlash lozim.<\/span><\/p>\n

Ko\u02bbrib chiqilayotgan davrlarga oid tarixiy asarlar yozgan mualliflardan yana biri Umar ibn Shabba Numayriy (173\/790-262\/877) bo\u02bblib, u siyra va islom tarixida o\u02bbz o\u02bbrniga ega bo\u02bblgan shaxslar tarixini puxta o\u02bbrgangan olim edi. Umar ibn Shabba Numayriy ko\u02bbp asarlar yaratgan, ammo bizgacha uning \u201cTarixul Madina\u201d (\u062a\u0627\u0631\u064a\u062e \u0627\u0644\u0645\u062f\u064a\u0646\u0629) \u2013 \u201cMadina shahri tarixi\u201d asari yetib kelgan, xolos. Muallifning ushbu asari markazlashgan arab-musulmon davlatining ilk poytaxti bo\u02bblgan Madina shahri tarixini izchil o\u02bbrganishga yordam beradi. Asarda Xulafoi Roshidin davri, Madina shahrining me\u02bcmoriy tuzilishi, qurilish tartibi, ma\u02bcmuriy boshqaruvi haqida qimmatli ma\u02bclumotlar keltiriladi. Muallif tomonidan ma\u02bclumotlar sinchiklab tekshirilgani bois, undan oldingi manbalardan keltirilgan rivoyatlar hasan va sahih darajasiga ko\u02bbtarilgan. Shu bilan birga, u o\u02bbzi guvoh bo\u02bblgan ma\u02bclumotlarni alohida rivoyat qilgan.<\/span><\/p>\n

Ibn Shabba \u201cTarixul Madina\u201d asarida Xulafoi roshidin davri tarixini ham bayon etgan va uning davomini \u201cTarixul Basra\u201d (\u062a\u0627\u0631\u064a\u062e \u0627\u0644\u0628\u0635\u0631\u0629) \u2013 \u201cBasra shahri tarixi\u201d nomli kitobiga kiritgan. Lekin mazkur asar bizgacha yetib kelmagan. Ammo Hajar Asqaloniy (773\/1372-852\/1449) \u201cFathul boriy sharh Sahihi Buxoriy\u201d (\u0641\u062a\u062d \u0627\u0644\u0628\u0627\u0631\u064a \u0634\u0631\u062d \u0635\u062d\u064a\u062d \u0627\u0644\u0628\u062e\u0627\u0631\u064a) \u2013 \u201cSahihi Buxoriyga Fathul boriy nomli sharh\u201d nomli asarida \u201cJamal\u201d voqeasiga oid ba\u02bczi ma\u02bclumotlarni \u201cTarixul Basra\u201dga asoslanib keltirgan [2:54-55]. Uning asarlarida berilgan ma\u02bclumotlarni tahlil etish jarayonida shuni anglash mumkinki, muallif tarixiy jarayonni yoritish bilan birga, qadimgi arxitektura va islom davlatida yangi shaharlarning paydo bo\u02bblishi, unda chet mamlakatlarda mavjud shahar qurilishi amaliyoti bilan solishtirishni maqsad qilgan ko\u02bbrinadi. Muallifning ushbu asarlaridagi ma\u02bclumotlar ishonchli bo\u02bblishiga qaramasdan, zamonaviy tadqiqotlarda ularga iqtiboslar kam uchraydi. Aynan Ibn Shabba yoritgan davr bilan kompleks shug\u02bbullangan olimlardan biri O.G.Bolshakov ham o\u02bbz tadqiqotida ushbu muallifga deyarli murojaat qilmaganini ko\u02bbrish mumkin. Buni bizning fikrimizcha, \u201cTarixul Madina\u201d asarini boshqa manbalarga nisbatan kech nashr etilgani bilan izohlash maqsadga muvofiq.<\/span><\/p>\n

Yuqorida aytib o\u02bbtilganidek, tarixiy ma\u02bclumotlarning haqqoniyligi, avvalo, muallifning voqea-hodisalarga xolis yondashuvi va ularni o\u02bbz ko\u02bbzi bilan ko\u02bbrgani bilan belgilanadi. Mana shunday mualliflardan biri tarixchi, geograf va sayohatchi Ahmad ibn Is\u02bchoq Ya\u02bcqubiy (vaf. 284\/905)dir. U Bag\u02bbdodda tug\u02bbilgan va shialik oqimining imomiylik mazhabi vakili bo\u02bblgan. Oilasi kelib chiqishi jihatdan mavoliylar, ya\u02bcni islomni qabul qilgan ajam xalqlaridan edi. Is\u02bchoq Ya\u02bcqubiy Abbosiylar davrida devonxona kotibi lavozimida ishlagan. Shu bois u rasman Armaniston, Xuroson, Misrda xizmat safarlarida bo\u02bblgan va safar mobaynida ushbu mintaqalarning geografiyasi hamda tarixini o\u02bbrgangan. Natijada, \u201cKitobut tarix\u201d (\u0643\u062a\u0627\u0628 \u0627\u0644\u062a\u0627\u0631\u064a\u062e) \u2013 \u201cTarix kitobi\u201d va \u201cKitobul buldon\u201d (\u0643\u062a\u0627\u0628 \u0627\u0644\u0628\u0644\u062f\u0627\u0646) \u2013 \u201cMamlakatlar haqida kitob\u201d asarlari yuzaga kelgan [6:12]. U \u201cKitobut tarix\u201d asarining muqaddima qismida insonning yaratilishi, Payg\u02bbambarlar, islomdan oldingi mamlakatlar va xalqlar tarixiga to\u02bbxtalib o\u02bbtadi. Asarning keyingi qismi islomdan oldingi johiliyat davriga, ikkinchi qismi esa xalifalik tarixiga bag\u02bbishlangan. U Muhammad payg\u02bbambar (s.a.v.)ning tug\u02bbilishi haqidagi hikoya bilan boshlanib, IX asrning oxirigacha bo\u02bblgan voqealarni o\u02bbz ichiga oladi. Mazkur qismda foydalangan manbalar ro\u02bbyxati alohida shaklda keltirilgan. Manbalar 11 nafar axboriy tarixchi va 2 nafar munajjimlarga tegishlidir. Bundan ko\u02bbrinadiki, Is\u02bchoq Ya\u02bcqubiy o\u02bbsha davrda keng tarqalgan munajjimlik (astrologiya) ilmiga ham qiziqqan va uni o\u02bbrgangan. U asarda har bir xalifaning saylanish sanasini burjlar bilan solishtirib beradi. Ushbu ma\u02bclumotlar manbadagi yilnoma sanalarini bir tomondan ishonchliligiga, ikkinchi tomondan muallifni yaxshigina munajjim bo\u2018lganiga ishora qiladi.<\/span><\/p>\n

Asarda VII asrning birinchi yarmida Eronga uyushtirilgan yurishlar tarixi dastlabki to\u02bbrtta xalifalarga bag\u02bbishlangan boblarida bayon etilgan. Har bir bobda alohida-alohida xalifalarning ichki siyosiy faoliyati va yurishlari haqida qisqa ma\u02bclumotlar berilgan. Shu bilan birga, zabt etilgan hududlar aholisi tomonidan to\u02bblangan xaroj solig\u02bbi miqdori ham ko\u02bbrsatilgan. Asar xalifalar vafoti, ularning o\u02bbrinbosarlari ro\u02bbyxati va boshqa nufuzli qabiladoshlari haqidagi hikoya bilan yakunlanadi. Ya\u02bcqubiy ba\u02bczi ma\u02bclumotlarni qisqa bayon qiladi va natijada ayrim chalkashliklar kelib chiqadi. Shuning uchun, u ta\u02bclif etgan ma\u02bclumotlarni birlamchi manbalarga solishtirish, roviylar rivoyatlarini haqiqatga mos kelishini tekshirish va asarni tanqidiy nuqtayi nazardan o\u02bbrganish maqsadga muvofiqdir. Yuqorida ta\u02bckidlanganidek, Ya\u02bcqubiy o\u02bbz ma\u02bclumotlarini shialik g\u02bboyalari nuqtai nazaridan talqin etadi. Buni Abu Bakr, Umar ibn Xattob, Usmon ibn Affonlarning ismi-shariflari keltirilgandan keyin \u201cRoziyallohu anhu\u201d (Alloh undan rozi bo\u02bblsin) qo\u02bbshimchasini qo\u02bbllamaganidan ham bilsa bo\u02bbladi.<\/span><\/p>\n

Musulmon istilolari aks ettirilgan ma\u02bclumotlarga muallifning shia mazhabiga mansubligi ta\u02bcsir etmagan. U harbiy voqealarni qahramonlar o\u02bbrtasida ro\u02bby bergan yakkama-yakka kurashlarga batafsil to\u02bbxtalmagan holda, qisqa shaklda bayon qiladi. Muallif ayrim o\u02bbrinlarda musulmonlarning mahalliy aholi bilan tuzgan bitimlari, xalifa o\u02bbrinbosarlarining hududlardagi ma\u02bcmuriy-xo\u02bbjalik faoliyati haqida ham ma\u02bclumotlar berib o\u02bbtadi. Ya\u02bcqubiy xabarlarining ishonchlilik darajasi bo\u02bbyicha xulosa o\u02bbrnida shuni ta\u02bckidlash joizki, uning aqidaviy, xalifalik, imomat, shialik va sunniylik o\u02bbrtasidagi keskin qarashlar borasidagi ma\u02bclumotlaridan foydalanishda ehtiyotkorlik zarur bo\u02bbladi. Ammo hududlardagi aholining hayot tarzi, mulozimlarning xizmat vazifalari kabi tarixiy voqealar o\u02bbzining haqqoniyligi bilan ajralib turadi.<\/span><\/p>\n

Islom tarixini to\u02bblaqonli tadqiq etishda Abu Ja\u02bcfar Tabariy (224\/839-310\/923)ning \u201cTarix\u201d nomli asarisiz tasavvur qilib bo\u02bblmaydi. Alloma Tabariston poytaxti Omul shahrida forsiy oilada tavallud topgan. U ilm izlab Ray, Bag\u02bbdod, Kufa, Basra, Fustot shaharlariga borgan. U tarix, tafsir, fiqh va hadis ilmlari bilimdoni bo\u02bblgan. U mufassirlar imomi martabasini olgan. Yoshligida Imom Ahmad ibn Hanbal (163\/780-241\/855)dan ilm olish maqsadida Bag\u02bbdodga boradi, lekin Imom vafot etgan edi [26:791]. Alloma Bag\u02bbdodda hanbaliylar bilan ko\u02bbp marotaba tortishadi. Uning tarafdorlari hanbaliylarni dushmani sifatida ko\u02bbrar edi [29:50]. Ikki tarafning dushmanligi shu darajaga yetib bordiki, Tabariy tarafdorlari alloma janozasida to\u02bbpolon qilishlaridan qo\u02bbrqib uning dafn marosimini tunda o\u02bbtkazgan.<\/span><\/p>\n

Bunday kelishmovchiliklar zamirida Tabariyning o\u02bbzi mazhab asoschisi bo\u02bblganidir. U avvaliga shofeiy mazhabiga ergashgan va keyinchalik \u201cJaririy\u201d mazhabiga asos solgan. Uning mazhabi shofeiylikdan biroz farq qilgan. Jaririy mazhabi uning vafotidan keyin ikki asr davom etdi, xolos. Alloma hayoti davomida 20 dan ortiq asar yozdi. \u201cTafsiri Tabariy\u201d nomi bilan shuhrat qozongan \u201cJomeul bayon fiy ta\u02bcvilil Qur\u02bcon\u201d (\u062c\u0627\u0645\u0639 \u0627\u0644\u0628\u064a\u0627\u0646 \u0641\u064a \u062a\u0641\u0633\u064a\u0631 \u0627\u0644\u0642\u0631\u0622\u0646) \u2013 \u201cQur\u02bcon tafsiri bo\u02bbyicha keng qamrovli bayon\u201d asari tadqiqotchilar nazdida tafsir yo\u02bbnalishida yozilgan ilk mukammal manbadir. To\u02bbg\u02bbri, asarda sahih yoki zaiflik jihatidan turli darajadagi hadislar va hatto isroiliyot rivoyatlari ko\u02bbp uchraydi. Ammo shunday bo\u02bblsa-da, ushbu tafsir juda ham foydali ma\u02bclumotlarga ega. Alloma Qur\u02bconi karim oyatlari tafsirini bayon etishda sodda, ravon jumlalardan foydalanganki, uni o\u02bbqigan inson ham Qur\u02bcon ma\u02bcnolarini tushunadi, ham arab tilining jozibasidan bahramand bo\u02bbladi.<\/span><\/p>\n

Uning payg\u02bbambarlar va podshohlar tarixiga bag\u02bbishlangan \u201cTarix\u201d nomli asari mashhur [9\/1:2]. Asar \u201cTarixut Tabariy\u201d (\u062a\u0627\u0631\u064a\u062e \u0627\u0644\u0637\u0628\u0631\u064a) \u2013 \u201cTabariy tarixi\u201d yoki \u201cTarixul umam val muluk\u201d (\u062a\u0627\u0631\u064a\u062e \u0627\u0644\u0623\u0645\u0645 \u0648\u0627\u0644\u0645\u0644\u0648\u0643) \u2013 \u201cXalqlar va podshohlar tarixi\u201d yoki \u201cTarixur rusul val muluk\u201d (\u062a\u0627\u0631\u064a\u062e \u0627\u0644\u0631\u0633\u0644 \u0648\u0627\u0644\u0645\u0644\u0648\u0643) \u2013 \u201cPayg\u02bbambarlar va podshohlar tarixi\u201d tarzida talqin etiladi. Olimning ushbu ikki asari o\u02bbz sohalarining ensiklopediyasi maqomini olgan. F.Sezginning yozishicha, \u201cTabariy musulmon olami ilm fanining yirik namoyandalaridan. Olim ikki monumental asari orqali dunyoga tanildi\u201d [30:323]. Muhammad Abul Fadl Ibrohim Tabariyning tarixini tadqiq etar ekan, alloma haqida quyidagi fikrlarni bildiradi: \u201cU Qur\u02bcondan boshqasini bilmaydigan qoriga, hadisdan boshqa narsani bilmaydigan muhaddisga, fiqhdan boshqa narsani bilmaydigan faqihga, arab tilidan boshqasini bilmaydigan nahviyga (grammatik) o\u02bbxshaydi. U o\u02bbzining chuqur ilmi va zukkoligi tufayli ikki oyoqda yuradigan universitet darajasigacha yetdi\u201d.<\/span><\/p>\n

Tabariy o\u02bbz asarini yozishda bir qancha o\u02bbzidan oldin o\u02bbtgan tarixchilar asarlaridan unumli foydalangan. Jumladan, Sayf ibn Tamimiy, Abu Mixnaf, Madoiniy, Ibn Shabba, Voqidiy, Nasr Ibn Mazohim, Abu Ma\u02bcshar Sinadiy, Ibn Is\u02bchoq va boshqa bir qator tarixchilarni sanash mumkin. Shu bilan birga, Tabariy asarlarining kompilyativligiga urg\u02bbu berish muallifning manbaga ijodiy yondashishini ahamiyatli darajada yo\u02bbqotadi. XX asrda N.A.Mednikov va Yu.Velxauzen tadqiqotlari tufayli Tabariy o\u02bbz manbalaridan original foydalangani ma\u02bclum bo\u02bbldi. U o\u02bbz \u201cTarix\u201dida o\u02bbzi eng ishonchli deb hisoblagan muallif yoki mualliflar guruhini ajratgan, N.A.Mednikov, ta\u02bckidlaganidek, \u201co\u02bbzi uchun rahbar tanlagan\u201d. Tabariy goh Muhammad ibn Saidni, goh Ibn Sa\u02bcdni, goh Voqidiyni, goh Sayf ibn Umarni tanlaydi. O\u02bbz nuqtayi nazarida ishonchli deb hisoblagan voqea naqlini Tabariy aksariyat hollarda hikoya boshida keltiradi, keyin esa yakuniy xulosa qilmasdan boshqa naqllarni bayon qiladi. \u201cTarixi Tabariy\u201d asarining bizgacha yetib kelgan qismi, ya\u02bcni dunyoning yaratilishidan 302\/914-15-yillargacha bo\u02bblgan davr voqealari Golland sharqshunosi de Guye tomonidan 1901-yilda golland tiliga tarjima qilinib, chop etiladi [14:4]. Keyinchalik, 1960-1969-yillarda mazkur tadqiqot asosida Muhammad Abul Fadl Ibrohim 11 juzdan iborat arabcha to\u02bbldirilgan nashrini tayyorlaydi va uni Qohirada nashr qildiradi.<\/span><\/p>\n

X asr ikkinchi yarmida yashab ijod qilgan, Somoniylar sulolasidan bo\u2018lgan Mansur ibn Nuh (vaf.365\/976) (hukm.350\/961-365\/976) vaziri Abu Muhammad ibn Muhammad Bal\u02bcamiy (vaf.365\/975) Tabariyning tarixini qisqartirib, fors tiliga tarjima qildi. Fors tilidagi \u201cTarixi Tabariy\u201d asari Yaqin va O\u02bbrta sharqda mashhur bo\u02bbldi va boshqa sharq tillariga tarjima qilindi. Tadqiqotchi I.A.Kolesnikovning fikricha, Bal\u02bcamiy tarjimasining tanqidiy matni bizgacha yetib kelmagan [25:28]. Asarning rus tiliga saylanma tarjimasi V.I.Belyayev, O.G.Bolshakov va B.Z.Xalidov tomonidan amalga oshirilgan. Unda asarga sobiq Ittifoq xalqlari tarixini o\u02bbrganishda manba sifatida qaralgan [22:44].<\/span><\/p>\n

IX asr ikkinchi yarmi \u2013 X asr birinchi choragida yashab o\u02bbtgan mashhur tarixchi olim Tabariy qalamiga mansub bu asarning ahamiyati musulmon dunyosi tarixining birinchi uch asrini o\u02bbrganishda o\u02bbrni beqiyos. Shu boisdan, O\u02bbrta asr mualliflari uning asariga manba sifatida ko\u02bbp marotaba murojaat qilgan. Tabariyga tanish bo\u02bblgan voqealarning hamma naqlini saqlab qolgan asar, axborotning og\u02bbzaki yetkazish an\u02bcanalarining turlari haqida tasavvur qilish imkoniyatini beradi.<\/span><\/p>\n

Ali ibn Husayn ibn Ali Mas\u02bcudiy (283\/896-346\/957-y.) tarixchi, geograf, sayohatchi. U o\u02bbzining yoshlik chog\u02bblarini tarixiy va geografik ma\u02bclumotlarni to\u02bbplash bilan o\u02bbtkazdi. Uning nasabi sahoba ibn Mas\u02bcud\u00a0 (-8\/594-32\/650)ga borib taqaladi. U Shom, Misr, Eron, Hindiston, Seylon, Madagaskar, Ozarbayjon, Zanzibar, Movarounnahr va hatto Xitoyga ilmiy safar qilgan. U asosan Antokiya, Damashq va Fustotda yashagan va Misrda vafot etgan. Tarixchi Zahabiyning ma\u02bclumotiga ko\u02bbra, Ali Mas\u02bcudiy mo\u2018taziliy mazhabi vakili bo\u02bblgan [10:569]. Ushbu ma\u02bclumotni Asqaloniy ham tasdiqlaydi va \u201cUning asarlarida mo\u2018taziliylik unsurlari sezilib turar edi\u201d, deb ta\u02bckidlaydi [2:65]. Boshqa tadqiqotchilarning fikriga ko\u02bbra esa, u keltirgan ma\u02bclumotlarda shia oqimini qo\u02bbllab-quvvatlovchi fikrlar aniq sezilib turadi [8:74].<\/span><\/p>\n

Shunday bo\u02bblsa-da, Ali Mas\u02bcudiy Ilk o\u02bbrta asrlarning eng yirik tarixchisi va geografi sifatida tan olinadi. Uning yozgan asarlari soni o\u02bbttiz oltitani tashkil etib, hozirgi kungacha ikkitasi, ya\u2019ni \u201cMurujuz zahab va madoinul javhar\u201d (\u0645\u0631\u0648\u062c \u0627\u0644\u0630\u0647\u0628 \u0648\u0645\u0639\u0627\u062f\u0646 \u0627\u0644\u062c\u0648\u0647\u0631) \u2013 \u201cOltin konlari va javohir ma\u02bcdanlar\u201d va \u201cAt-Tanbih val ishrof\u201d (\u0627\u0644\u062a\u0646\u0628\u064a\u0647 \u0648\u0627\u0644\u0625\u0634\u0631\u0627\u0641) \u2013 \u201cOgohlantirish va nazorat\u201d nomli asarlari yetib kelgan. Zahabiyning ta\u02bckidlashicha, Ali Mas\u02bcudiyning \u201cMurujuz zahab\u201d asarining o\u02bbzi 30 jilddan iborat bo\u02bblib, Xulafoi roshidun davrini aks ettiradi. Lekin asarning faqatgina bir jildi saqlanib qolgan. Ibn Xaldunning fikriga ko\u02bbra, Ali Mas\u02bcudiy tarixchilarning suyanchig\u02bbi va yo\u02bblboshchisiga aylangan. Fransuz tarixchilari esa, uni \u201cArab Gerodoti\u201d deb ataydi [27:18]. Ayniqsa, \u201cMurujuz zahab\u201d asarini britaniyalik sharqshunos olim X.A.Gibb yuksak baholab, \u201carab tilida bundan ahamiyatli asar\u201d O\u02bbrta asrlarda yaratilmaganini e\u02bctirof etadi [15:59]. Aslida, tarixnavislik Ali Mas\u02bcudiy yashagan Abbosiylar davridagi intellektual faoliyatning asosiy yo\u02bbnalishlaridan biri edi. Haqiqatan ham uning yozgan asarlari muhim ahamiyatga ega bo\u02bbldi.<\/span><\/p>\n

Ushbu asar Muhammad (s.a.v.)dan xalifa Muti\u02bc Lillah (334\/946-364\/975) davrigacha bo\u02bblgan islom tarixini o\u02bbz ichiga olgan. Asarda har bir xalifa uchun alohida bob ajratilgan va Umaviylar hamda Abbosiylar sulolasi vakillari alohida berilgan. Asarda ma\u02bclum bir rahbarning hayoti va faoliyati yoritilgan. Ularning boshqaruv yillari muallifning yashagan davriga to\u02bbg\u02bbri kelgani bois, aynan Abbosiylar to\u02bbg\u02bbrisida keltirilgan ma\u02bclumotlarni ishonchli deb hisoblash mumkin. Muallif vafotiga qadar bo\u02bblgan Abbosiylar davri (131\/749-335\/947)ni asarda qamrab olishga harakat qilgan.<\/span><\/p>\n

Muhammad ibn Abdus Jahshiyoriy (vaf.331\/942) Kufa shahrida tug\u02bbilgan va Abbosiylar sulolasi davrida turli lavozimlarda faoliyat yuritgan. U 300\/913-304\/917-yillarda otasining o\u02bbrniga \u201cHojib\u201d lavozimiga tayinlangan. 918-yilda esa vazir Ali ibn Isoning \u201charas\u201d xos soqchisi, keyinchalik Hamid ibn Abbos (305\/918-311\/923)ning hojibi kabi lavozimlarni bajargan [24:219]. U Bag\u02bbdodda yashab, shu yerda vafot etgan. Jahshiyoriyning \u201cAl-Vuzaro val kuttob\u201d (\u0627\u0644\u0648\u0632\u0631\u0627\u0621 \u0648\u0627\u0644\u0643\u062a\u0651\u0627\u0628<\/em>) \u2013 \u201cVazirlar devonxona kotiblari\u201d deb nomlangan asari ma\u02bclum bo\u02bblib, u 295\/908-yilgacha bo\u02bblgan davrni o\u02bbz ichiga oladi. Asarda xalifalik mansabdorlari ulug\u02bblanadi va ularning raqiblari tanqid ostiga olinadi. Xususan, Abbosiy xalifalarning vazirlari bo\u02bblgan Barmakiylar sulolasi vakillari asarda alohida maqtov so\u02bbzlar bilan tilga olinadi. Asardagi bunday yondashuv tadqiqotchi X.Kennediyning so\u2018zlari bilan aytganda, Jahshiyoriyni \u201cAbbosiylar saroyida urchigan siyosiy o\u02bbyinlar qurboniga aylangani\u201ddan darak beradi [24:219]. Lekin asar orqali ilk islom va xalifalik davrida faoliyat yuritgan mansabdor shaxslar hamda kotiblar haqida muhim ma\u02bclumotlarga ega bo\u02bblish mumkin.<\/span><\/p>\n

Jaloliddin Abul Fadl Abdurahmon Suyutiy (845\/1445-911\/1505) Misrda tug\u02bbilib o\u02bbsgan. U shofeiylik mazhabi fiqhshunos olimlaridan biri bo\u02bblib, imom, mufassir, tarixchi, adabiyotshunos edi. Otasi besh yoshligida vafot etgan. Ma\u02bclumotlarga ko\u02bbra, onasi o\u02bbzlarining shaxsiy kutubxonasidan otasiga kitob olib kelayotgan vaqtda to\u02bblg\u02bboq tutib, kitoblar orasida tug\u02bbilgani bois, unga \u201cIbnul kutub\u201d (\u0627\u0628\u0646 \u0627\u0644\u0643\u062a\u0628) \u2013 \u201cKitoblar bolasi\u201d kuniyasi berilgan [12\/3:301]. Alloma Mamluklar davrida yashagan va o\u02bbzining keskin qarashlari bilan ularni sergaklantirib turgan. U sultonlar bilan uchrashganda o\u02bbzini ilm kishisi sifatida tutar, suhbatda esa ularning xulq-atvorini tanqid qilar edi. Manbalarda keltirilishicha, mamluk sultoni Ashrof Qaytboy (hukm. 872\/1468-901\/1496)ga uzun salla kiygani uchun tanbeh bergan. Sulton Tumanboy (hukm. 922\/1516-923\/1517) allomaning joniga qasd qilishga harakat qilgan. Shu bois, Abdurahmon Suyutiy sulton taxtdan ag\u02bbdarilguncha qochqinlikda yurgan [1:109].<\/span><\/p>\n

Abdurahmon Suyutiy ko\u02bbp hollarda sultonlarning u bilan uchrashish uchun bildirilgan takliflarini rad etgan va ular bergan qimmatbaho sovg\u02bbalarni qaytarib yuborgan. U o\u02bbz vaqtini ilmga bag\u02bbishlashga harakat qilgan va dunyo ishlaridan yuz o\u02bbgirgan. Allomaning aksariyat asarlari hayotligidayoq G\u02bbarb va Sharqda mashhur bo\u02bblgan. U asarlarni favqulodda tez va sifatli yozish iqtidoriga ega edi. Abdurahmon Suyutiyning shogirdlaridan biri bo\u02bblgan Ibn Iyyosning ta\u02bckidlashicha, uning yozgan asarlari 600 dan ziyod bo\u02bblgan. Mazkur asarlar tafsir, fiqh, hadis, usul, nahv, balog\u02bbat, tarix, tabaqot, tasavvuf va adabiyot ilmlarini qamrab olgan [1:109].\u00a0 Ular orasida \u201cTafsir Jalolayn\u201d (\u062a\u0641\u0633\u064a\u0631 \u0627\u0644\u062c\u0644\u0627\u0644\u064a\u0646) \u2013 \u201cJalolayn tafsiri\u201d va \u201cAl-Itqon fiy ulumil Qur\u02bcon\u201d (\u0627\u0644\u0625\u062a\u0642\u0627\u0646 \u0641\u064a \u0639\u0644\u0648\u0645 \u0627\u0644\u0642\u0631\u0622\u0646) \u2013 \u201cQur\u02bcon ilmlarida mohirlik\u201d asari mashhurdir. Allomaning \u201cTarixul xulafo\u201d (\u062a\u0627\u0631\u064a\u062e \u0627\u0644\u062e\u0644\u0641\u0627\u0621) \u2013 \u201cXalifalar tarixi\u201d deb nomlangan yirik asari xalifalar tarixiga bag\u02bbishlab yozilgan.<\/span><\/p>\n

Asarda xalifalik institutining paydo bo\u02bblishi, u bilan bog\u02bbliq hadislardan dalillar, Roshid xalifalar, Umaviylar va Abbosiylar sulolasidan bo\u02bblgan davlat rahbarlari haqida batafsil ma\u02bclumot berilgan. Shuningdek, o\u02bbz davrida xalifalikdan mustaqil bo\u02bblgan Andalusiya, Tabariston va Shimoliy Afrika davlatlari haqida ham ma\u02bclumot keltirilgan. Muallif har bir xalifaning tarjimayi holi, boshqaruv yillari, ijtimoiy, siyosiy, iqtisodiy, madaniy jarayonlarda sodir bo\u02bblgan voqea-hodisalarga to\u02bbxtalib o\u02bbtadi. Asarda Payg\u02bbambar (s.a.v.) davri, xalifalikning paydo bo\u02bblishi, xalifalar asosan Quraysh qabilasidan tayinlanishi va bu qabilaning rahbarlik huquqlari, xalifalikning muddati, Umaviylar va Abbosiylar haqida ma\u02bclumotlar beriladi. Suyutiy ushbu asarini yozishda Zahabiy [10:1], Ibn Kasir [20:10], Istaxriy [3:9], Asqaloniy [2:14], Xatib Bag\u02bbdodiy [5:6], Ibn Asokir [19:20], Savliylar [7:16] asarlaridan unumli foydalangan.<\/span><\/p>\n

Abul Hasan Movardiy (364\/974-450\/1058) taniqli musulmon mutafakkiri va shofeiylik mazhabi yetakchilaridan. U Iroqning Basra shahrida tug\u02bbilgan. U arab tilining nozik jihatlarigacha bilar edi. Bag\u02bbdodda hadis va Qur\u02bconi karim tafsiridan dars bergan. Eng ko\u02bbp xalifalik qilgan Abbosiy xalifalar Qodir Billoh (335\/947-422\/1031) (hukm.381\/992-422\/1031), Qoim Biamrilloh (422\/1001-467\/1075) (hukm. 422\/1031-467\/1075) davrida \u201cqozi ul-quzot\u201d \u2013 bosh qozi va elchilik lavozimlarini egallagan. Movardiy haqida ba\u02bczi tarixchilar uning xalifa saroyida egallagan mavqeyi tufayli uning ma\u02bclumotlariga shubha bilan qarasa, shogirdlaridan Xatib Bag\u02bbdodiy uning qoldirgan xabarlari obyektivligiga ishonch bildiradi.<\/span><\/p>\n

Abul Hasan Movardiy \u201cAl-Ahkomus sultoniya val valayatud diniya\u201d (\u0627\u0644\u0623\u062d\u0643\u0627\u0645 \u0627\u0644\u0633\u0644\u0637\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0648\u0644\u0627\u064a\u0627\u062a \u0627\u0644\u062f\u064a\u0646\u064a\u0629) \u2013 \u201cDavlat boshqaruvi va diniy rahnamolikka oid hukmlar\u201d asarini aynan ushbu muammoga bag\u02bbishlagan [4:21]. Shuni ta\u02bckidlash lozimki, ushbu asar o\u02bbzining sodda uslubda bitilgani va jumlalarning xalqchilligi bilan boshqalardan ajralib turadi. Chunki davlatchilik tizimlari haqida Ibn Xaldun ham ijod qilgani ma\u02bclum. Biroq u foydalangan iboralarning murakkabligi o\u02bbquvchi uchun bir qator qiyinchiliklarni yuzaga keltiradi.<\/span><\/p>\n

Alloma tomonidan yozib qoldirilgan asarlar soni o\u02bbn ikkita bo\u02bblib, ularni uch qismga: diniy, ijtimoiy-siyosiy, tilshunoslik va adabiyotshunoslikka ajratish mumkin. Uning \u201cAdabu-din vad dunya\u201d (\u0623\u062f\u0628 \u0627\u0644\u062f\u064a\u0646 \u0648\u0627\u0644\u062f\u0646\u064a\u0627) \u2013 \u201cDin va dunyo odobi\u201d nomli asari islom olamida keng tarqalgan bo\u2018lib, undan tadqiqotchilar hozirgi kungacha manba sifatida foydalanib kelmoqda. Mazkur asar 2017-yili o\u02bbzbek tiliga tarjima qilindi [13:456]. Shuningdek, asarning qo\u02bblyozma nusxalari Berlin, London, Misrning nufuzli kutubxonalarida saqlanadi. Ular asosida asar bir nechta Yevropa tillariga tarjima qilingan. Bundan tashqari, asarning boshqa qo\u02bblyozma nusxalari Iskandariya, Marokashdagi Qaroviynlar universiteti, Iroqning Mosul va Hindistonning Rampur shaharlarida joylashgan kutubxonalarda ham mavjudligi aniqlangan.<\/span><\/p>\n

\u201cAdabu-din vad dunya\u201d asari hozirgi kunda Misr o\u02bbrta maktablari va al-Azhar universiteti, O\u02bbzbekiston Respublikasining Samarqand, Buxoro, Toshkentda joylashgan madrasalarida darslik sifatida o\u02bbqitib kelinmoqda [13:5]. Muallifning davlat boshqaruviga oid \u201cAl-Ahkamus sultoniya\u201d (\u0627\u0644\u0623\u062d\u0643\u0627\u0645 \u0627\u0644\u0633\u0644\u0637\u0627\u0646\u064a\u0629) \u2013 \u201cSultonlik hukmlari\u201d, \u201cQavaniynil vizara va siyasatul muluk\u201d (\u0642\u0648\u0627\u0646\u064a\u0646 \u0627\u0644\u0648\u0632\u0627\u0631\u0629 \u0648\u0633\u064a\u0627\u0633\u0629 \u0627\u0644\u0645\u0644\u0643) \u2013 \u201cVazirlik qonuniyatlari va podshohlik siyosati\u201d, Qur\u02bconi karim tafsiriga bag\u02bbishlangan \u201cAn-Nukat val uyun\u201d (\u0627\u0644\u0646\u0643\u062a\u0648\u0627\u0644\u0639\u064a\u0648\u0646) \u2013 \u201cQiziq gaplar va ma\u02bcnolar buloqlari\u201d deb nomlangan asarlari ham mavjud.<\/span><\/p>\n

Ko\u02bbrib chiqilayotgan davrlarda siyra, mag\u02bboziy, tarix va tabaqot kabi asarlar bilan birga \u201cFihrist\u201d (\u0627\u0644\u0641\u0647\u0631\u0633\u062a) \u2013 \u201cMundarija\u201d yo\u02bbnalishida ham asarlar yozila boshlandi. Fihrist so\u02bbzi fors tilidan o\u02bbzlashgan atamadir. Bunday asarlar bibliografik xarakterga ega bo\u02bblib, unga Bog\u02bbdodlik Varroq (kitobfurush) Ibn Nadim (vaf.384\/994) asos soldi [28:69]. Ibn Nadim Bag\u02bbdodda yashagan va adabiyot bo\u02bbyicha mashhur olimlardan. Avvaliga saroy o\u02bbqituvchisi, ya\u02bcni xalifa Rodiy Billoh (hukm. 322\/934-329\/940)ning ustozi, keyinchalik unga \u201cnadim\u201d (\u0646\u062f\u064a\u0645)[1]<\/a>lik qilgan. Shuningdek, xalifa Muqtafiy (hukm.289\/902-295\/908)ning, so\u02bbngra xalifa Muqtadirning (hukm.295\/908-320\/932) \u201cnadim\u201di vazifasini o\u02bbtagan. U juda aqlli, oliyjanob va mard inson edi. U mohir shaxmatchi bo\u02bblib, saroyda unga teng keladigani yo\u02bbq edi. Shuning uchun bo\u02bblsa kerak, unga \u201cshatranjiy\u201d (shaxmatchi), deb nisbat berilgan. Uning asarlari orasida shaxmatga atalgan maxsus \u201cKitobush shatranj\u201d (\u0643\u062a\u0627\u0628 \u0627\u0644\u0634\u0637\u0631\u0646\u062c<\/em>) \u2013 \u201cShaxmat kitobi\u201d [18:150] asarini yozgan.<\/span><\/p>\n

Ibn Nadimga \u201cKotib\u201d (\u0643\u0627\u062a\u0628) nisbasi ham berilgan va bu uning ajdodlari singari saroy kotiblaridan biri bo\u02bblganiga dalolat qiladi. Mas\u02bcudiyning ma\u02bclumotiga ko\u02bbra, uning \u201cJalis\u201d (\u062c\u0644\u064a\u0633)[2]<\/a> nisbasi ham bo\u02bblgan. Aslida, \u201cNadim\u201d va \u201cJalis\u201d nisbasi lug\u02bbaviy jihatdan deyarli bir xil, ya\u02bcni saroyda xalifalarning hamsuhbati ma\u02bcnosini anglatadi. Bundan ko\u02bbrinadiki, xalifalar o\u02bbz davrining zukko, bilimli, tarbiyali, o\u02bbziga xos diplomatlik mahoratiga ega shaxslarini o\u02bbzlariga hamsuhbat qilgan va shunday vazifani bajaruvchilar uchun maxsus lavozim joriy etilgan. Ibn Nadimning vazifasi xalifa va uning atrofidagilari bilan qiziqarli suhbatlar olib borish, uning ilm-fan, madaniyat borasidagi bilimlarini oshirish, taomlanish vaqtida unga hamroh bo\u02bblishdan iborat edi. Odatda nadim lavozimiga she\u02bcriyat, til, tarix, Qur\u02bconi karim va boshqa fanlarni yaxshi biladigan, ma\u02bclum bir tajribaga ega shaxslar tayinlangan. Shuningdek, uning tashqi ko\u02bbrinishi ko\u02bbrkam, she\u02bcrlarni ifodali o\u02bbqiy oladigan, so\u02bbzga chechan, olim va notiq bo\u02bblishi shart qilingan.<\/span><\/p>\n

Ayrim tarixchilar o\u02bbz asarlarida Ibn Nadimni shia [17\/6:134] va mo\u2018taziliylikka [12\/3:253] mansubligi haqida ma\u02bclumot berib o\u02bbtadi. Lekin uning asarlari aqida yoki fiqhga oid bo\u02bblmagani bois, shaxsiy e\u02bctiqodi masalasi unchalik muhim sanalmagan. Muallif \u201cFihrist\u201d asarini 377\/988-yilda yozib tugatgan. Mazkur asar 10 bobga bo\u02bblingan va ularga arab xalifaligiga qarashli mamlakatlarning falsafa, filologiya, fiqh, kimyo, tarix, geneologiyaga oid ma\u02bclumotlari, afsona va she\u02bcriy namunalari kiritilgan. Asar bibliografik uslubda yozilgan bo\u02bblib, mahalliy xalqlar va arab-musulmon madaniyatini o\u02bbrganishda muhim ahamiyatga ega.<\/span><\/p>\n

Izzuddin Ibn Asir Jazariy (555\/1160-630\/1234) mashhur tarixchi olim. U Ibn Umar jazirasida tug\u02bbilgan va shu bois \u201cJazariy\u201d nisbasi bilan atalgan. Uning otasi Abul Karam Muhammad Abdulkarim ibn Abdulvohid Shayboniy Mosuldagi Zangiylar davlatining devon raisi va Mosul vazirining Ibn Umar jazirasidagi noibi lavozimida ishlagan. U otasi bilan va so\u2018ngra mustaqil tarzda Iroq, Suriya, Falastin va Hijozga ilmiy safarlar qilgan. 581\/1185-86-yillari Salohiddin Ayubiy Mosulga ikkinchi marta kirganida Ibn Kasir ham u bilan birga bo\u02bblgan. 584\/1188-89-yillari 28 yoshida Salohiddin bilan Suriya va Quddusda salibchilarga qarshi janglarda qatnashgan.<\/span><\/p>\n

Ibn Asir asosan hadis va tabaqot janrida ijod qilgan bo\u02bblsa-da, tarix bo\u02bbyicha yozgan asarlari uni mashhur qildi. Uning sakkiz jildli \u201cAl-Komil fit tarix\u201d (\u0627\u0644\u0643\u0627\u0645\u0644 \u0641\u064a \u0627\u0644\u062a\u0627\u0631\u064a\u062e) \u2013 \u201cKomil tarix\u201d asari umumiy tarix bo\u02bbyicha solnoma tarzida yozilgan. Asar \u201cdunyo yaratilishi\u201ddan boshlab, alloma yashagan paytgacha bo\u2018lgan davrni o\u02bbz ichiga olgan. Asarning muhim jihati solnoma janridagi tarixshunoslikning eng mukammalidir. Yoqut Hamaviyning \u201cMo\u2018jamul buldon\u201d (\u0645\u0639\u062c\u0645 \u0627\u0644\u0628\u0644\u062f\u0627\u0646) \u2013 \u201cMamlakatlar ensiklopediyasi\u201d asari XII asr uchun geografik adabiyotlar sohasida mukammali, deb hisoblansa, uning zamondoshi bo\u02bblgan Ibn Asirning mazkur asarini esa o\u02bbz davrida ma\u02bclum bo\u02bblgan tarixiy asarlar ichidagi mashhuri, deb atash mumkin. Ibn Xallikon (607\/1211-680\/1282) uni musulmon olamida yozilgan tarixiy asarlar orasidagi eng yaxshisi, deb hisoblagan [21\/3:348].<\/span><\/p>\n

Ibn Asirning ushbu asarini arab-musulmon tarixchilari tomonidan ta\u02bclif etilgan tarixiy manbalar to\u02bbplami, deb hisoblash mumkin. Asardagi johiliyat va islomning ilk davri Tabariyning asaridan istifoda qilingan, deyish mumkin. Ammo K.Brokelman Ibn Asir va Tabariyning asarlari garchi ular zamondosh bo\u02bblmasa-da, islomning birinchi asri tarixini o\u02bbrganishda birlamchi manba hisoblanishini ta\u02bckidlaydi [17:13]. Ibn Asir Tabariy keltirgan va ko\u02bbp takrorlangan sanadlarni qisqartirib, o\u02bbzining ma\u02bclumotlari bilan to\u02bbldirgan. Shuningdek, Tabariyning asarida uchramaydigan ba\u02bczi ma\u02bclumotlarni Ibn Asir to\u02bbliq berishga harakat qilgan.<\/span><\/p>\n

Shamsiddin Abu Abdulloh Muhammad ibn Ahmad Turkmaniy Zahabiy (673\/1274-748\/1348) mashhur musulmon tarixchisi, hadisshunos, biograf va hofizdir. Uning otasi Ahmad ibn Usmon Zahabiy mohir zargar bo\u02bblgani uchun uning kuniyasi \u201cZahabiy\u201d edi. Zahabiy Damashq yaqinida dunyoga kelgan va Damashqdagi \u201cAl-Bobus sag\u02bbir\u201d (\u0627\u0644\u0628\u0627\u0628 \u0627\u0644\u0635\u063a\u064a\u0631) \u2013 \u201cKichik eshik\u201d qabristoniga dafn etilgan. Zahabiy yozgan asarlarining mashhuri va kattasi bo\u02bblgan \u201cTarixul islom va vafayatul mashahir val a\u02bclom\u201d (\u062a\u0627\u0631\u064a\u062e \u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u0648\u0648\u0641\u064a\u0627\u062a \u0627\u0644\u0645\u0634\u0627\u0647\u064a\u0631 \u0648\u0627\u0644\u0623\u0639\u0644\u0627\u0645) \u2013 \u201cIslom tarixi, mashhur va buyuk shaxslarning vafotlari\u201d asari musulmon tarixchilari tomonidan tuzilgan eng muhim ulkan qomusiy kitoblardan biri hisoblanadi. Bu asar 1\/622-699\/1300-yilgacha bo\u02bblgan islom tarixini o\u02bbz ichiga oladi. Mazkur davr islom dinining yoyilishi, qonun-qoidalarining ishlab chiqilishi, hadis, tafsir, fiqh kabi ilmlarning rivojlanishi, Sharq va G\u02bbarbni qamrab olgan yangi sivilizatsiya bo\u2018lgani bilan ajralib turar edi.<\/span><\/p>\n

\u201cTarixul islom va vafayatul mashahir val a\u02bclom\u201d asari muallif tomonidan quyidagi qismlarga ajratilgan:<\/span><\/p>\n

    \n
  1. Hijriy 1\/622-41\/661-yilgacha bo\u02bblgan voqealar;<\/span><\/li>\n
  2. 42\/662-300\/913-yilgacha bo\u02bblgan voqealar;<\/span><\/li>\n
  3. 300\/913-700\/1300-yilgacha bo\u02bblgan voqealar.<\/span><\/li>\n<\/ol>\n

    Asarda islom olamidagi ilm-fan yutuqlarining yetti asr davomidagi taraqqiyoti tasvirlangan. Unda turli hududlarda faoliyat yuritgan ilmiy markazlar, ular o\u02bbrtasidagi o\u02bbzaro aloqalar, allomalarning tarjimayi holi, yozgan asarlari haqida muhim ma\u02bclumotlar berilgan. Muallif\u00a0 ko\u02bbplab olimlar tomonidan qadimgi ibroniy, lotin, sanskrit kabi tillardan arab tiliga tarjima qilingan asarlar nomini, islom madaniyati yo\u02bbnalishlari va ayrim allomalarning fan sohalari bo\u02bbyicha qiziqishi haqidagi ma\u2019lumotlarni ham keltirib o\u02bbtgan. Asarni to\u02bbliq shaklda nashr etishga bo\u02bblgan urinishlar doktor Umar Abdussalom Tadmuriygacha davom etdi [11:52]. U asarni tadqiq etib, ellik jilddan iborat to\u02bbliq qismini chop ettirishga muvaffaq bo\u02bbldi.<\/span><\/p>\n

    Mashhur faqih, tarixchi, mufassir va muhaddis Ibn Kasir (701\/1301 \u2013 774\/1373) Shomda tavallud topgan. Otasi uch yoshga to\u02bblganda vafot etgan. Ibn Kasir o\u02bbz davrining mashhur olimlari Zahabiy va Ibn Taymiya (661\/1263 \u2013728\/1328)dan tahsil olgan. Uning 14 jildlik \u201cAl-Bidoya van nihoya\u201d (\u0627\u0644\u0628\u062f\u0627\u064a\u0629 \u0648\u0627\u0644\u0646\u0647\u0627\u064a\u0629) \u2013 \u201cBoshlanish va nihoya\u201d asari boshqa asarlarga nisbatan mukammalligi va tarixiy asoslarga egaligi bilan ajralib turadi. Asarni shartli ravishda 3 qismga bo\u02bblish mumkin. Birinchi qism olam, osmon, farishtalar, jinlar, Odam (a.s.), Payg\u02bbambarlar va oxirgi Payg\u02bbambar (s.a.v.)ga bag\u02bbishlangan. Ikkinchi qism Muhammad payg\u02bbambar (s.a.v.)ning vafotlaridan boshlab, 768\/1367-yilgacha bo\u02bblgan voqealarni o\u02bbz ichiga olgan. So\u02bbnggi uchinchi qismda esa, qiyomat, uning alomatlari, jannat, do\u02bbzax va qayta tirilish haqidagi ma\u02bclumotlar berilgan.<\/span><\/p>\n

    Tarixan islomning kengayishi uning mazmun-mohiyatini chuqurroq o\u2018rganishga bo\u2018lgan qiziqishni kuchaytirdi. Turli mualliflarning ma\u2019lum bir diniy yo\u2018nalishga mansubligi va ularning ijtimoiy mavqei bu tarixiy yondashuvga sezilarli ta\u2019sir ko\u2018rsatdi. Sharq sivilizatsiyasi taraqqiyoti bilan bir davrda yashab ijod qilgan mualliflar asarlarida davrning ijtimoiy, diniy va siyosiy voqealari o\u2018z aksini topgan. Jumladan, shialik va xorijiylikning kuchayishi, Abbosiylar davridagi mihna voqealari, islomdagi ideologik ajralishlar ko\u2018plab asarlarning bosh mavzusi bo\u2018ldi. Bu holat O\u2018rta asrlarda yozilgan tarixiy manbalar mazmunida keskinlik kayfiyatini yuzaga chiqardi. Shu bilan birga, islom tarixi va tarixiy shaxslar haqidagi asarlar ko\u2018paygan bo\u2018lsa-da, ularning ba\u2019zilarining xolisligi shubha ostida qolmoqda. Ko\u2018pincha bunday asarlar sultonlar, qozilar yoki boshqa yuqori tabaqadagi kishilarning topshirig\u2018i yoki ularning roziligini olish niyatida yozilgan. Shunday ekan, kelgusidagi tadqiqotlarda O\u2018rta asr mualliflari va ularning asarlarini o\u2018rganishda, ular qanday diniy, siyosiy yoki mafkuraviy bosimlar ostida yozilganini aniqlash alohida ahamiyatga ega.<\/span><\/p>\n

    FOYDALANILGAN ADABIYOTLAR<\/strong>:<\/strong><\/span><\/p>\n

      \n
    1. Ad-D\u0101v\u016bd\u012b. Shams ad-D\u012bn. Tarjamatul \u02bfall\u0101mas Suy\u016b\u1e6d\u012b. \u2013 Al-Q\u0101hira: D\u0101rul-ma\u02bf\u0101rif, 2010.<\/span><\/li>\n
    2. Al-\u02bbAsqal\u0101n\u012b Ibn \u1e24ajar. Fat\u1e25ul b\u0101r\u012b bi-shar\u1e25 \u1e63a\u1e25\u012b\u1e25il Bux\u0101r\u012b. 14 m. \u2013 Bayr\u016bt: D\u0101ru-l-ma\u02bbrifa, 2013.<\/span><\/li>\n
    3. Al-I\u1e63\u1e6daxr\u012b Ab\u016bl Q\u0101sim. Mas\u0101likul mam\u0101lik. \u2013 Bag\u2018d\u0101d: D\u0101rul fikr, 1980.<\/span><\/li>\n
    4. Al-M\u0101vard\u012b Ab\u016b al-\u1e24asan. al-A\u1e25k\u0101mus sul\u1e6d\u0101niyya. 2 m. Bayr\u016bt: D\u0101rul kutubil \u02bbilmiyya, 2009.<\/span><\/li>\n
    5. Al-Xat\u012bb al-Baghd\u0101d\u012b. T\u0101r\u012bx Baghd\u0101d. 24 m. \u2013 Bayr\u016bt: D\u0101rul kutubil \u02bbilmiyya, 2004.<\/span><\/li>\n
    6. Al-Ya\u02bfq\u016bb\u012b. At-T\u0101r\u012bx. 2 m. \u2013 Bayr\u016bt: D\u0101rul kutubil ilmiyya, 2000.<\/span><\/li>\n
    7. As-\u1e62\u016bl\u012b Mu\u1e25ammad. Kit\u0101bul avr\u0101q. \u2013 Al-Q\u0101hira, 1936.<\/span><\/li>\n
    8. As-Suvaykit Sulaym\u0101n. Manhajul Mas\u02bf\u016bd\u012b f\u012b kit\u0101bat-t-t\u0101r\u012bx. \u2013 Ar-Riy\u0101d, 1984.<\/span><\/li>\n
    9. At-\u1e6cabar\u012b. T\u0101r\u012bxul umam val mul\u016bk. 10 m. Bayr\u016bt: D\u0101rul kutubil \u02bbilmiyya, 2022.<\/span><\/li>\n
    10. Az-Zahab\u012b Mu\u1e25ammad. Siyaru-\u2018l\u0101mun nubal\u0101\u2019. 29 m. \u2013 Bayr\u016bt: Mu\u2019assasat ar-ris\u0101la, 2003.<\/span><\/li>\n
    11. Az-Zahab\u012b Mu\u1e25ammad. T\u0101r\u012bxul isl\u0101m vavafay\u0101tul mash\u0101h\u012br val a\u02bfl\u0101m. 52 m. \u2013 Bayr\u016bt: D\u0101rul kit\u0101bil \u02bfarab\u012b, 1992.<\/span><\/li>\n
    12. Az-Zirikl\u012b, Xayrudd\u012bn. Al-I\u02bfl\u0101m: Q\u0101m\u016bs tar\u0101jim li-ashharil rij\u0101l van nis\u0101\u02bc minal \u02bbarab val musta\u02bbrib\u012bn val mustashriq\u012bn. 8 m. \u2013 Bayr\u016bt: D\u0101rul \u02bbilm lil Mal\u0101y\u012bn, 1980.<\/span><\/li>\n
    13. Abulhasan Movardiy. Dunyo va din odobi. Tarjimon va so\u2018zboshi muallifi Abdulloh Ismoil Mahdum. \u2013 \u0422.: Hilol-Nashr, 2021.<\/span><\/li>\n
    14. Goeje Michael Jan. Annales Quos Scripsit Abu Djafar Mohammed Ibn Djarir At-Tabari Prima series (Arabic Edition). \u2013 Leiden: Brill, 1901.<\/span><\/li>\n
    15. \u0413\u0438\u0431\u0431 \u0425.\u0410. \u0410\u0440\u0430\u0431\u0441\u043a\u0430\u044f \u043b\u0438\u0442\u0435\u0440\u0430\u0442\u0443\u0440\u0430 (\u043a\u043b\u0430\u0441\u0441\u0438\u0447\u0435\u0441\u043a\u0438\u0439 \u043f\u0435\u0440\u0438\u043e\u0434). \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041d\u0430\u0443\u043a\u0430, 1960.<\/span><\/li>\n
    16. Ibn \u02bfAbdul\u1e25akam. Fut\u016b\u1e25 Mi\u1e63r val 2 m. al-Q\u0101hira: Maktaba al-saq\u0101fad d\u012bn\u012bya, 2004.<\/span><\/li>\n
    17. Ibn al-As\u012br. Al-K\u0101mil f\u012bt t\u0101r\u012bx. 11 m. \u2013 Bayr\u016bt: D\u0101rul kutubil \u02bbilmiyya, 1999.<\/span><\/li>\n
    18. Ibn an-Nad\u012bm. Al-Fihrist. \u2013 Baghd\u0101d: D\u0101rul kutub, 1982.<\/span><\/li>\n
    19. Ibn \u02bfAs\u0101kir Al-\u1e24asan. T\u0101r\u012bx mad\u012bna Dimashq. 15 m. \u2013 Dimashq: D\u0101rul fikr, 1985-2001.<\/span><\/li>\n
    20. Ibn Kas\u012br. Al-Bid\u0101ya van nih\u0101ya. 14 m. \u2013 Bayr\u016bt: D\u0101rul kit\u0101bil \u02bbarab\u012b, 2002.<\/span><\/li>\n
    21. Ibn Xallik\u0101n. Vafay\u0101tul a\u2018y\u0101n va anb\u0101\u2019 abn\u0101\u2019uz zam\u0101n. 8 m. \u2013 Bayr\u016bt: D\u0101rul kutubil \u2018ilmiyya, 1996.<\/span><\/li>\n
    22. \u0418\u0441\u0442\u043e\u0440\u0438\u044f \u0430\u0442-\u0422\u0430\u0431\u0430\u0440\u0438. \u0418\u0437\u0431\u0440\u0430\u043d\u043d\u044b\u0435 \u043e\u0442\u0440\u044b\u0432\u043a\u0438. \u041f\u0435\u0440\u0435\u0432\u043e\u0434 \u0441 \u0430\u0440\u0430\u0431\u0441\u043a\u043e\u0433\u043e \u0412.\u0418.\u0411\u0435\u043b\u044f\u0435\u0432\u0430 \u0441 \u0434\u043e\u043f\u043e\u043b\u043d\u0435\u043d\u0438\u044f\u043c\u0438 \u041e.\u0413.\u0411\u043e\u043b\u044c\u0448\u0430\u043a\u043e\u0432\u0430 \u0438 \u0410.\u0411.\u0425\u0430\u043b\u0438\u0434\u043e\u0432\u0430. \u2013 \u0422.: \u0424\u0430\u043d, 1987.<\/span><\/li>\n
    23. Xal\u012bfa ibn Xayy\u0101\u1e6d. T\u0101r\u012bx. 2 m. An-Najaf al-ashraf: Ma\u1e6dba\u02bfatul adab, 1967.<\/span><\/li>\n
    24. Kennedy Hugh. The Early Abbasid Caliphate: A political history. \u2013 Abingdon, Oxon: Routledge, 2016.<\/span><\/li>\n
    25. \u041a\u043e\u043b\u0435\u0441\u043d\u0438\u043a\u043e\u0432 \u0410.\u0418. \u0417\u0430\u0432\u043e\u0435\u0432\u0430\u043d\u0438\u0435 \u0418\u0440\u0430\u043d\u0430 \u0430\u0440\u0430\u0431\u0430\u043c\u0438 (\u0418\u0440\u0430\u043d \u043f\u0440\u0438 \u201c\u043f\u0440\u0430\u0432\u0435\u0434\u043d\u044b\u0445\u201d \u0445\u0430\u043b\u0438\u0444\u0430\u0445). \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u0413\u0420\u0412\u041b, 1982.<\/span><\/li>\n
    26. Meri J.W.\u00a0Medieval islamic civilization. An encyclopedia.\u00a0\u2013 New York. London: Routledge, 2005.<\/span><\/li>\n
    27. \u041c\u0438\u043a\u0443\u043b\u044c\u0441\u043a\u0438\u0439 \u0414.\u0412. \u0410\u0440\u0430\u0431\u0441\u043a\u0438\u0439 \u0413\u0435\u0440\u043e\u0434\u043e\u0442. \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u0410\u043b\u0435\u0442\u0435\u044f, 1998.<\/span><\/li>\n
    28. \u041f\u043e\u043b\u043e\u0441\u0438\u043d \u0412.\u0412. \u0424\u0438\u0445\u0440\u0438\u0441\u0442 \u0418\u0431\u043d \u041d\u0430\u0434\u0438\u043c\u0430 \u043a\u0430\u043a \u0438\u0441\u0442\u043e\u0440\u0438\u043a\u043e-\u043a\u0443\u043b\u044c\u0442\u0443\u0440\u043d\u044b\u0439 \u043f\u0430\u043c\u044f\u0442\u043d\u0438\u043a X \u0432\u0435\u043a\u0430. \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041d\u0430\u0443\u043a\u0430, \u0413\u0420\u0412\u041b, 1989.<\/span><\/li>\n
    29. \u041f\u0440\u043e\u0437\u043e\u0440\u043e\u0432 \u0421.\u041c. \u0425\u0440\u0435\u0441\u0442\u043e\u043c\u0430\u0442\u0438\u044f \u043f\u043e \u0438\u0441\u043b\u0430\u043c\u0443. \u2013 \u041c\u043e\u0441\u043a\u0432\u0430: \u041d\u0430\u0443\u043a\u0430, 1994.<\/span><\/li>\n
    30. Sezgin Fuat. Geschichte des Arabischen Schrifttums. \u2013 Leiden: Brill, 1967.<\/span><\/li>\n<\/ol>\n
      [1]<\/a> Nadim \u2013 saroy hamsuhbati.<\/span><\/div>\n
      [2]<\/a> Jalis \u2013 birga o\u02bbtiruvchi, hamsuhbat, majlisdosh.<\/span><\/div>\n
      \n

      Qobiljon ZOHIDOV
      \n<\/strong>Yangi asr universiteti dotsent, tarix fanlari doktori<\/span><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

      Islomning Arabiston yarimorolidan tashqariga tarqalishi natijasida uning tarixi va mohiyatini aniq yoritib berishga bo\u02bblgan harakat kuchaydi. Mualliflarning u yoki bu diniy oqimga mansubligi, uning aholi qatlamidagi mavqeyi muhim o\u02bbrin tutdi. Islom dinining tarqalishi bilan zamondosh bo\u02bblgan mualliflarning asarlarida o\u02bbsha davrning o\u02bbziga xos jihatlari aks etdi. Jumladan, shialik va xorijiylikning kuchayishi, Abbosiylar davridagi mihna voqealari, islomdagi …<\/p>\n","protected":false},"author":1,"featured_media":48655,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nO\u02bbRTA ASR ADABIYOTIDA ISLOM TARIXI MAVZUSI TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"O\u02bbRTA ASR ADABIYOTIDA ISLOM TARIXI MAVZUSI 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=48654&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"O\u02bbRTA ASR ADABIYOTIDA ISLOM TARIXI MAVZUSI TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"O\u02bbRTA ASR ADABIYOTIDA ISLOM TARIXI MAVZUSI TAHLILI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=48654&lang=oz\" \/>\n<meta property=\"og:site_name\" content=\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/bukharicenter\/\" \/>\n<meta property=\"article:published_time\" content=\"2026-03-11T11:54:48+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2026-03-12T05:03:11+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2026\/03\/ortaasrad.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"343\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/jpeg\" \/>\n<meta name=\"author\" content=\"Markaz\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:site\" content=\"@www_bukhari_uz\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Markaz\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"20 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=48654&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=48654&lang=oz\",\"name\":\"O\u02bbRTA ASR ADABIYOTIDA ISLOM TARIXI MAVZUSI TAHLILI - 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