Коканд: город мировых ремесленников

KOKAND – THE CITY

OF WORLD CRAFTSMEN

Sherzodhon Mahmudov, Head of the “Department of Medieval History”, Institute of History, Academy of Sciences of Uzbekistan Fergana is generally considered one of the oldest valleys where settled life of humanity, in particular, the Turkic world and Turan, was formed. Its unique feature is also connected to the fact that people lived at least a million years ago in the area called Selunghur. In the 1st millennium BCE, it is not just a myth that the Chinese, fascinated by Fergana flying, winged horses with sweat replaced by blood and their wars to capture them, had such stories. Overall, in Turan, especially in Fergana, the science of breeding has roots dating back to ancient times and is considered an integral part of cattle breeding culture.

QO‘QON – JAHON

HUNARMANDLARI SHAHRI

Sherzodxon Mahmudov, FA Tarix instituti “O‘rta asrlar tarixi” bo‘limi boshlig‘i, tarix fanlari doktori Farg‘ona umuman kishilik, xususan, turkiy dunyo, Turonning o‘troq madaniyat shakllangan eng qadimgi vodiylaridan biri sanaladi. Uning yana bir o‘ziga xosligi Selungur deb atalmish makonida kamida 1 milyo‘n yil oldin insonlar yashaganlari bilan bog‘liqdir. Miloddan oldingi 1-mingyillikda xitoyliklar Farg‘onaning ko‘kka uchar, chopganida tanasidan ter o‘rniga qon sirtib chiqqan otlariga ishqibozliklari, ularni qo‘lga kiritish uchun urush ham ochganlari shunchaki afsona emas, albatta. Umuman Turonda, ayniqsa, Farg‘onada naslchilik ilmi eng eski zamonlardan bo‘lgan va Xo‘sh-xo‘sh, Turam, Urmak, Yorg‘uchoq kabi xalq qo‘shiqlarini kuylashgan. 16 – 19-yuzyilliklarda Boysun shaxrida shoyi matolar to‘qish, sopol-shishasozlik, zargarlik, temir buyumlarni tayyorlash keng rivojlangan. Shaharda har bir hunarmandchilik sohalarining Zargarguzar, Qassobguzar, Charmgarlar, Degrezlar, Dukchilar va Sangudasdar (cho‘yan erituvchi) nomli o‘z guzarlari bo‘lgan. Sariosiyo qishlog‘ida to‘quvchilar yashagan va ular shoyi, alacha va bo‘z tayyorlaganlar. Boysunda tog‘ me’morchiligi ham yuksak darajada taraqqiy etgan. Uy-joy va xo‘jalik binolari qurish, maishiy xizmat inshootlari-tegirmon, juvoz, ko‘prik, sug‘orish tarmoqlarining qurilishi turli badialarning qo‘llanilishi Boysun me’morchiligining o‘ziga xos xususiyatidir. Boysuntog‘ etaklarida qadimiy va katta qishloqlar – Darband, Sayrob, Machay bo‘lib, ushbu qishloqlar ham o‘z navbatida katta- kichik mavzelarga bo‘linganlar va ularning har biri o‘z tarixiy nomlariga ega bo‘lganlar. Jumladan, Darband qishlog‘i daryoning o‘ng va chap qirg‘og‘i bo‘ylab joylashgan Chambul, Qapchig‘ay, Oqmachit, Ispandiyor, Qo‘rg‘on, Qizilqishloq, Bozorsoy, Qo‘shosiyo, Birga-bir, Chovdi, Yalg‘izbuloq, Koskak, Chashmi, Ko‘shkak, G‘urum, Sesangi (uch toshi), Qo‘noqpoya, Toshqaloq, Qizilqo‘ton, Talli, Pitov kabi mavzelarga bo‘linadi. Boysunni dunyoga tanitgan eng muhim jihat bu boy madaniy merosi, milliy va mahalliy qadriyatlari, xalq og‘zaki ijodining noyob durdonalari, shuningdek, milliy hunarmadchilik va xalq amaliy sanatining muhim namunalarini saqlab qolganidadir. Bir so‘z bilan aytganda, Boysun tumani o‘zbek xalqininggina emas, balki turkiy dunyo etnomadaniy xususiyatlarini o‘zida mujassam qilgan xalq qo‘riqxonasi sifatida ham qadrli bo‘lgan maskandir. Shohmoyilar, Kush haydash, Khush-khush, Turam, Urmak, and Yorghuchok. Between the 16th and 19th centuries, silk weaving, pottery and glassmaking, jewelry making, and metalworking flourished in the city of Boysun. Each craft had its own designated neighborhood (guzar), such as Zargarguzar (jewelers’ quarter), Qassobguzar (butchers’ quarter), Charmgarlar (leatherworkers), Degrezlar (potters), Dukchilar (weavers), and Sangudasdar (iron smelters). In the village of Sariosiyo, weavers lived and produced silk, alacha (a handwoven striped cotton or wool fabric), and coarse cotton fabrics. Mountain architecture in Boysun also reached a high level of development. The construction of residential and household buildings, as well as public utility structures—such as mills, oil presses (juvoz), bridges, and irrigation systems—demonstrates the creative use of various decorative techniques, which constitute a distinctive feature of Boysun’s architectural tradition. At the foothills of the Boysuntog Mountains lie the ancient and large villages of Darband, Sayrob, and Machay. These villages, in turn, are divided into a number of smaller localities, each bearing its own historical name. For instance, the village of Darband is composed of several areas situated along both banks of the river, including Chambul, Kapchighay, Oqmachit, Ispandiyor, Kurgan, Kizilkishlak, Bozorsoy, Kushosiyo, Birga-bir, Chovdi, Yalghizbulok, Koskak, Chashmi, Kushkak, Ghurum, Sesangi (meaning “three stones”), Kunokpoya, Toshkalok, Kizilkuton, Talli, and Pitov. The most significant aspect that has brought Boysun international recognition is its rich cultural heritage—its national and local traditions, unique masterpieces of oral folklore, and the preservation of important examples of traditional crafts and folk applied arts. In short, the Boysun district is a place of great value not only for the Uzbek people but also as a cultural reserve embodying the ethnocultural characteristics of the entire Turkic world. Butunjahon hunarmandlar kengashining (AISBL) qarori bilan Qo‘qon hamda Marg‘ilon shaharlariga “Jahon hunarmandlar shahri” maqomi berilishi ham bejiz emas. 2019-yildan Qo‘qon shahrida xalqaro hunarmandchilik bayramining o‘tkazilishi va unda dunyoning 50 dan ortiq mamlakatlaridan tahlilchilar hamda yetuk ustalarning ishtirok etishi buning yorqin ifodasidir. Hunarmandchilik tarmoqlari ko‘pgina me’moriy inshootlarning yaratilishi uchun ham zamin bo‘lgan. Ayniqsa, o‘zbek davlatchiligining 18 – 19-yuzyilliklardagi bosqichi minglar sulolasi (1709 – 1876) tomonidan boshqarilgan Qo‘qon xonligida me’morchilikning turli namunalari barpo qilingan edi. Ularning aksariyati Qo‘qon shahrida qurilgan bo‘lib, tarixiy asarlar va arxiv hujjatlarda 300 dan ortiq masjid, 120 ta maktab, 52 ta madrasa, 6 ta usti yopiq bozor va 20 dan ortiq karvonsaroy qayd etiladi. Biroq Rossiya mustamlakasi davrida ushbu me’moriy inshootlarning katta qismi vayron qilingan, buzib yuborilgan. Qo‘qonda saqlanib qolgan me’moriy inshootlar hukmdor saroyi bo‘lmish O‘rda, 10 dan ortiq madrasa va masjid hamda 2 ta dahmadan iborat. Qo‘qon o‘rdasi. Qo‘qon me’morchiligidan eng yirik meros bo‘lib qolgan muazzam va muhtasham inshootlardan bo‘lgan Xudoyorxon o‘rdasi ham deb yuritiladigan ushbu inshoot Turkiston xonliklaridagi uchta saroydan birisidir. Qo‘qon o‘rdasi minglar sulolasi yetakchisi Xudoyorxon (1865 – 1875) tomonidan 1869 – 1870-yillari qurdirilgan. Unga qadar uning o‘rnida Umarxon (1811 – 1822) davrida qurdirilgan “Zarrinsaroy” o‘rdasi bo‘lgan. Asl holida 8 gektar maydonni egallagan o‘rda uch tarkibiy qism – tashqi saroy, o‘rta saroy, ichki saroydan iborat bo‘lib, hozirgi vaqtda faqat ichki saroy qismigina saqlanib qolgan, xolos. Tashqi saroy – qal’a mudofaa vositasini o‘tagan. Qal’aning ichki qismida sarbozxona, qo‘rxona (qurol-yarog‘ ombori), to‘pxona, xo‘jalik omborlari, xizmatkorlar bo‘lmasi, ustaxonalar, saroy masjidi va madrasasi hamda boshqa zaruriy binolar joylashgan. Qal’aning peshtoqi (old qismi) sharqqa qaratilgan. and got education and grew up there. His research on mathematics and astronomy, particularly his understanding of the Earth’s round shape, his prediction of solar eclipses, and his discovery of instruments like the Nil measurement device (Miqyos an-Nil) and the first “Zij” work in history, significantly contributed to the foundation of modern science. Born in Roshidon (now Rishton) in 1118, Burhoniddin Marghinani, who later became a renowned scholar of Islamic law, authored «Hidoya», which is not surprisingly taught as a major textbook in madrasahs across Turan and the entire Islamic world. Additionally, the influence of the Fergana scientific-cultural environment is evident in the achievements of great scholars like Abu Nasr Ahmad Quboviy, Rukniddin Quboviy, and Shams Muhammad bin Muhammad Quboviy. Traditional crafts such as blacksmithing, weaving, pottery, and woodworking have long been widespread and developed in Fergana. It is known that there were nearly 70 types of craftsmanship only in Kokand. The decision by the World Crafts Council (AISBL), headquartered in Brussels, to award Kokand and Marghilan the title of «City of World Craftsmen» was not without reason. Since 2019, the organization has hosted an international crafts festival in Kokand, involving experts and master artisans from over 50 countries, vividly demonstrating its significance. Craftsmanship industries served as the foundation for many architectural structures. Especially in Kokand Khanate, ruled by the Ming dynasty (1709–1876), various architectural buildings were constructed. According to historical records and archival documents, most of these are located in Kokand, including over 300 mosques, 120 schools, 52 madrasahs, 6 covered markets, and more than 20 caravanserais. However, during the Russian conquest, many of these buildings were destroyed or demolished. Remaining architectural monuments include the Khudoyakhan Palace, more than ten madrasahs and mosques, and two mausoleums. The Kokand Palace, known as the Khudayarkhon Palace, is one of the largest chorvachilikni yuritish madaniyatining ajralmas tarmog‘i sanalgan. Vodiyning turkiy dunyogina emas, kishilik ekin-tikinchilik tarixida ham o‘z o‘rni bo‘lib kelgan. Yuqorida tilga olingan xitoyliklar beda, uzum, sholi va bug‘doy yetishtirish madaniyatiga aynan Farg‘onada duch kelganlar va ularning urug‘ va ko‘chatlarini yurtlariga olib borib o‘zlashtirganlar. Farg‘ona shaharlari 3000 yillik tarixga ega. Ular turkiy dunyo madaniyatida o‘ziga xos o‘rin tutadilar, albatta. 2000 – 2500 yoshga teng Qo‘qon, Marg‘ilon, Andijon, Axsi, Chust, Quva, Rishton, O‘zgand, O‘sh, Xo‘jand kabi shaharlarda qadimdan iqtisodiyotning turli tarmoqlari, xususan hunarmandchilikning ayrim yo‘nalishlari rivojlangani, madaniy meros yodgorliklarining ko‘pligi bilan ajralib turadi. Birinchi Uyg‘onish davrining (9 – 13-yuzyillik boshlari) zabardast olimlaridan, astronomiya, matematika hamda geografiya yo‘nalishlarida ilg‘or bo‘lgan Ahmad Farg‘oniy 797-yili Quvada tug‘ilgan, ta’lim olgan va voyaga yetgan. Uning matematika va astronomiyaga oid izlanishlari, ayniqsa, yerning dumaloqligi, quyosh tutilishini oldindan aniqlashi, Nil daryosi suvini o‘lchaydigan asbob (Miqyos an-Nil), dunyoda ilk yaratilgan “Zij” asariga oid kashfiyotlari zamonaviy ilm-fan poydevorini yaratishga katta hissa qo‘shgan, deyishga haqlimiz. 1118-yili Roshidonda (hozirgi Rishton) tug‘ilgan, keyinchalik islom huquqi bo‘yicha yetuk olim bo‘lib yetishgan Burhoniddin Marg‘inoniyning “Hidoya” asari nafaqat Turon, balki butun islom olami madrasalarida asosiy darsliklardan biri sifatida o‘qitilgani ham bejiz emas. Shuningdek, Abu Nasr Ahmad Quboviy, Rukniddin Quboviy, Shams Muhammad bin Muhammad Quboviy kabi buyuk allomalarning o‘z sohalarida yuksaklikka erishishlarida Farg‘ona ilmiy- madaniy muhitining ta’siri bor, albatta. Farg‘onada temirchilik, to‘qimachilik, sopol buyumlar ishlab chiqarish, yog‘och o‘ymakorligi qadimdan keng yoyilgan va rivojlangan edi. Birgina Qo‘qon shahrining o‘zida 70 ga yaqin hunarmandchilik turlari bo‘lgani ma’lum. Bosh qarorgohi Belgiyaning Bryussel shahrida joylashgan The valley has a significant place not only in the Turkic world but also in the history of human cultivation and agriculture. The Chinese mentioned earlier encountered the cultivation of cotton, grapes, millet, and wheat precisely in Fergana and took seeds and saplings back to their homeland. Fergana cities are over 3,000 years old. They occupy a special role in Turkic culture, of course. Cities such as Kokand, Marghilan, Andijan, Akhsi, Chust, Quva, Rishton, Ozgand, Osh, and Khojand have historically developed various sectors of the economy, notably certain branches of craftsmanship, and are rich in cultural heritage monuments, standing out as ancient centers. An outstanding scientist Ahmad Fergani, one of the most prominent figures of the First Renaissance period (9th – 13th centuries), who was advanced in astronomy, mathematics, and geography, was born in Quva in 797, 350 351352 353 Madrasa koshinlarsiz oddiy, lekin salobatli ko‘rinishga ega bo‘lgan. Biroq 2010-yildagi ta’mirlashda binoning kirish qismi islimiy naqshlar ifodalangan koshinlar bilan ishlandi. Jome masjidi. 1818-yili minglar sulolasi yetakchisi Umarxon (1811 – 1822) buyrug‘iga ko‘ra Jome nomi bilan madrasa va masjiddan iborat majmua qurdirilgan. Madrasa saqlanib qolmagan. Masjid muhtasham ko‘rinishdagi ayvon va uning ichidagi xonaqohdan iborat bo‘lib, ayvonning uzunligi 97,5 metr, eni 25.5 metrni tashkil qiladi. Xonaqoh ayvonning ichiga, uning qibla devoriga yondashtirib solingan. Devorlari g‘ishtdan urilgan bo‘lib, ganch bilan suvalgan. Devor suvog‘i ramziy tarzda to‘rtburchak shakldagi bezakli qismlarga bo‘lingan. Har bir bezakli qismga ravoqlar solingan. Ravoqlar islimiy o‘yma ganch naqshlar bilan bezatilgan. Devorning pastki qismi “chaspak” usulidagi o‘yma va bo‘rtma naqshlar bilan bezatilgan. Naqshlar bo‘yoqdan xoli. Devorlarning shiftga ulanishi zanjiralar, muqarnaslar vositasida uyg‘unlashtirilgan. Xonaqoh va ayvoning shifti Qur’oni Karim suralari soniga moslab, 114 toqiga bo‘lingan. Har bir toqi o‘ziga xos naqshlar bilan bezatilgan bo‘lib, bir-birini takrorlamaydi. Shiftning to‘sinlari islomiy va handasaviy shakldagi turli naqshlar bilan bezatilgan. Shift bilan devorlarning tutashgan joyi muqarnas sharafalar bilan bezatilgan. Masjidning o‘zi uch tomondan to‘siq xonaqohlik ayvon bo‘lib, 98 ta ustun o‘rnatilgan. Ustunlarning 10 tasi xonaqoh ichida, ularning ayrimlariga o‘simliksimon o‘ymakorlik naqshi solingan. Old tomonining markaziy qismi ozgina ko‘tarilgan. Masjidning shifti vassa juft usulida qurilgan, ayrim joylarida havzaklar bor. Xonaqohning oldidagi shift juda go‘zal va nafis bezaklangan. Bino tomi bo‘yra, bordon va g‘o‘labir loy bilan yopilib, ustidan g‘isht bilan qoplanib, g‘isht choklari suv o‘tkazmaydigan maxsus loy bilan to‘ldirilgan. Jome masjidining oldida 1852-yili g‘ishtdan minora qurilgan. Minora kesilgan aylana asosli uchqir shaklda bo‘lib, tepasi olti qirrali tuynuk va gumbaz bilan tugaydi. Uning ichiga aylanma zinapoya qilingan. 22 metrdan balandroq bo‘lgan minoraning mahobatli ko‘rinishi bezakdan xoli. Currently, only a part of the inner palace remains preserved. Architecturally, the inner palace consisted of seven courtyards and one hundred and fourteen rooms. Norbotabiy Madrasa. Also known among the natives as “Madrasai Mir”, it madrasa was built in 1798–1799 by Norbotibiy, the leader of the (Uzbek) Ming dynasty from 1763–1799. The architect of the madrasa was master Muhammad Solih ibn Muhammad Sharif. The façade, size, and design of the madrasa resemble the Kokaldosh, Mir Arab, and Abdulazizkhan madrasas in Bukhara. The madrasa is a perfect rectangle (52 x 72 meters), built from bricks. Its four corners are reinforced with cut-round towers with arched supports. The madrasa is single-story, with the height of the main façade reaching 13.5 meters, and it appears to be two stories high. Its gateway, mosque, and a large classroom were covered with domes. The inner courtyard, shaped as a square (38 x 38 meters), contains 40 rooms. The madrasa has a simple exterior without adornments but possesses a noble appearance. However, during renovations in 2010, the entrance was decorated with Islamic carved patterns. Jome Mosque. In 1818, by the orders of Umarkhan, the leader of the Ming dynasty (1811–1822), a complex called Jome consisting of a madrasa and mosque was built. The madrasa no longer exists. The mosque is impressive, consisting of a terrace and a prayer hall inside. The terrace is 97.5 meters long and 25.5 meters wide. The prayer hall extends into the portico, built at the Qibla wall. The walls are brickwork, carved with plaster, and divided into decorative sections with rectangular patterns. Each section is decorated with niches, carved with Islamic ornamentation. The lower part of the walls features a perforated, carved, and painted pattern called «chaspak». The patterns are without color. The connection between the walls and the dome is harmonized with chains and muqarnas (stalactite-like) decorations. The prayer hall and portico are divided into 114 sections, corresponding to the number of surahs in the Quran. Each section has a unique pattern, not repeating another. O‘rta saroyda ikkinchi darajadagi idoralar, oshxonalar, oziq-ovqat omborlari, suv saqlash uchun hovuzlar, saroy ehtiyoji uchun baxmal va zarbof to‘qiydigan ustaxonalar va boshqa zaruriy binolar joylashgan. Ichki saroy o‘rdaning eng asosiy qismi bo‘lib, bahavo bo‘lishi uchun balandligi to‘rt metrdan oshiqroq bo‘lgan tepalik ustiga qurilgan. Maydoni bir gektar bo‘lgan bu tepalikning atrofi to‘g‘ri to‘rtburchak shaklda (68 x 143 metr) mustahkam poydevor bilan o‘ralgan. Bu qism mahkama, shohnishin va haramga bo‘lingan. Mahkama va shohnishin bir qavatli, haram esa ikki qavatli qilib qurilgan. Saroyga chamasi 40 – 50 metr uzunlikdagi, kengligi esa 6 metrli qiya pillapoyali yo‘lakdan chiqilgan. Ichki saroy peshtoqi juda ko‘rkam va hashamatli bo‘lib, handasaviy va islimiy naqshlar bilan bezatilgan. O‘rdaning bosh me’mori Mir Ubaydullo, sarkori Muhammad Turdiali bo‘lgan. O‘rda qurilishida usta Abdullo Roshidoniy, aka-uka usta Jamol va usta Jamil, usta Zokir, Mullo Suyarqul, Solixo‘ja usta, Fozilxo‘ja Buxoriy, Hakimboy usta, So‘fi Yo‘ldosh, Marasul usta, Isaboy Mahsum, Mulla Ahmad Domullo, Muhammad Olim sirchi va boshqa me’morlar ishlaganlar. Hozirda o‘rdaning faqat ichki saroy qismining ham bir bo‘lagi saqlanib qolgan. Ichki saroy me’moriy jihatdan yetti hovli va yuz o‘n to‘rt xonadan iborat bo‘lgan. Norbo‘tabiy madrasasi. Aholi orasida “Madrasai Mir” nomi bilan ham mashhur ushbu madrasa minglar sulolasining 1763 – 1799-yillardagi yetakchisi Norbo‘tabiy tomonidan 1798–1799-yillari qurdirilgan. Madrasaning me’mori usta Muhammad Solih ibn Muhammad Sharif. Madrasaning peshtoqi, uning hajmi va tarhi Buxorodagi Ko‘kaldosh, Mir Arab, Abdulazizxon madrasalariga o‘xshab ketadi. Madrasa to‘g‘ri to‘rtburchak bo‘lib (52 x 72 metr) g‘ishtdan qurilgan. Uning to‘rtta burchagi kesik aylanasimon ustunli burjlar bilan mustahkamlangan. Madrasa bir qavatli bo‘lib, bosh peshtoqining balandligi 13,5 metr, ikki qavatli ko‘rinishga ega. Madrasaning darvozaxonasi, masjid va katta darsxonasi gumbaz bilan yopilgan. Ichki hovlisi to‘rtburchak (38 x 38 metr) shaklida bo‘lib, 40 hujradan iborat. and most magnificent architectural monuments belonging to Kokand Khanate, often referred to as «Kokand Palace». It was built by Khudayarkhan, (1865–1875) who was the leader of the Uzbek dynasty of Ming, between 1869 and 1870. Before that, a palace called “Zarrinsaroy” had been constructed during Umarkhan’s reign (1811–1822). The palace complex covers about 8 hectares and consists of three main parts: the outer palace, the middle palace, and the inner palace. Today, only a part of the inner palace is preserved. The Outer Palace was a fortress that served as a defensive structure. Inside the fortress, there were a sarbazkhana, armory, cannons, household storerooms, a quarter for servants, workshops, the palace mosque and madrasa, as well as other necessary buildings. The fortress’s gate arch (front part) faced East. In the Middle Palace, there were secondary offices, kitchens, food storerooms, reservoirs for water storage, caftans and coin-weaving workshops for the palace’s needs, and other essential structures. The Inner Palace is the most important part of the complex; it was built on a hill over four meters high to be airier and more majestic. The area of this hill is one hectare and is surrounded by a sturdy foundation in a perfect rectangular shape (68 x 143 meters). This section is divided into a court, shohnishin (inner sanctum), and harem). The court and shohnishin are single-story, while the harem is two stories high. An approximately 40-50 meter long corridor with a width of 6 meters leads into the palace from an emphasis of stairs. The façade of the inner palace is very ornate and luxurious, decorated with carved and Islamic patterns. The chief architect of the complex was Mir Ubaydullo, and the master carpenter was Muhammad Turdiali. During the construction of the complex, craftsmen such as Abdullo Roshidoniy, brothers Jamol and Jamil, master Zokir, Mullah Suyarqul, master Solikhoja, Fozilkhoja Bukhori, master Hakimboy, Sufi Yoldosh, master Marasul, Isaboy Mahsum, Mulla Ahmad Domullo, Muhammad Olim the locksmith, and other architects worked on it. such as Hazrat Miyoon, Sahibzoda Eshon, and Miyoon Khalil Eshon. Muhammad Khalil Sahibzoda was also sent as an envoy to St. Petersburg by Muhammad Alikhan in 1841. Muhammad Khalil Sahibzoda financed the construction of a madrasa in Kokand between 1862 and 1868. The madrasa consists of a portal with a dome, 24 cells, a classroom, a mosque, and a minaret, all free of decorations or carvings. This madrasa is a complex of three courtyards, with two courtyards connected along the east and west axes, and the third one attached from the south. The main entrance of the madrasa, a domed gateway, is situated on the west side of the southern courtyard and features a delicately carved wooden door. In the southern courtyard (32 x 26 meters), there are cells, a multi-columned mosque, and a small minaret in the south-eastern corner. The remaining eastern (35 x 20 meters) and western (23 x 11 meters) courtyards are also surrounded by cells. A famous Turkestan poet Muhammad Aminkhoja Muqumi also attended the madrasa and lived in one of its cells. Dakhmai Shohon (the Dakhma of Shahs). The construction of the Dakhma began under the orders of Umarkhan, the leader of the Ming dynasty, during 1811–1822, and was continued during the reign of his son Muhammad Alikhan. The Dakhma consists of a portal with a dome, a terrace-style mosque, and a khilkhana. The portal is beautifully decorated with carvings. The top of the portal with a dome is covered with a dome. The gateway has a two-tiered design and features a carved, ornate door. This Dakhma is the burial site of Norbutabi and his descendants. Therefore, we can confidently say that Ferghana has made a significant contribution to the development and formation of Turkic world culture. The cultural achievements, such as the development of agriculture, horticulture, animal husbandry, and crafts, which took shape here, have had a profound influence on Turan and surrounding regions over millennia. These legacies have been preserved and passed down by talented creators, scholars, and artisans. Through their unique and magnificent works, they enriched the culture of the Turkic world. Bu madrasada Turkistonning mashhur shoiri Muhammad Aminxo‘ja Muqimiy (1850 – 1903) ham o‘qigan va madrasa hujrasida yashagan. Daxmai shohon (Shohlar daxmasi). Daxma qurilishi minglar sulolasining 1811 – 1822-yillardagi yetakchisi Umarxonning buyrug‘i bilan boshlanib, o‘g‘li Muhammad Alixon davrida davom ettirilgan. Daxma peshtoqli darvozaxona, ayvonli masjid va xilxonadan iborat. Peshtoqi koshinlar bilan juda chiroyli usulda bezatilgan. Peshtoqli darvozaxonaning tepasi gumbaz bilan yopilgan. Darvozasi ikki tabaqali, o‘ymakor naqshli eshikdan iborat. Bu dahmaga Norbo‘tabiy va uning avlodlari dafn etilganlar. Demak, Farg‘ona turkiy dunyo madaniyati rivoji, merosi shakllanishiga katta hissa qo‘shgan deb baralla ayta olamiz. Bu yerda shakllangan dehqonchilik, bog‘dorchilik, chorvachilik, hunarmandchilikning turli yo‘nalishlari kabi madaniy yutuqlar ming yilliklar mobaynida Turon va unga tutash hududlarga ham samarali ta’sir ko‘rsatgan. Ushbu merosni avloddan avlodga yetkazuvchi ijodkorlar, olimlar, hunarmandlar shakllanganlar. Ular o‘zlarining takrorlanmas va muhtasham asarlari bilan turkiy dunyo madaniyatini boyitganlar. Sohibzoda hazrat madrasasi. Muhammad Xalil Sohibzoda (1785 – 1869) naqshbandiya- mujaddidiya tariqatining yirik namoyondasi bo‘lib, 1826-yilda Muhammad Alixonning (1822 – 1841) taklifiga ko‘ra Hindistondan Qo‘qonga kelib yashagan. U Miyon hazrat, Sohibzoda eshon, Miyon Xalil eshon nomlari bilan ham taniqli bo‘lgan. Muhammad Xalil Sohibzoda Muhammad Alixon tomonidan 1841-yili Sankt Peterburgga elchi qilib ham yuborilgan. Muhammad Xalil Sohibzoda o‘z mablag‘i hisobiga Qo‘qonda 1862–1868-yillar davomida madrasa qurdirgan. Madrasa peshtoq gumbazli darvozaxona, 24 ta hujrasi, darsxona, masjid va minoradan iborat bo‘lgan, bezaklar va koshinlardan holi. Bu madrasa uch hovlilik majmua bo‘lib ikki hovlisi bir-biriga sharq va g‘arb o‘qi bo‘yicha tutashgan, uchinchisi esa ularga janub tomonidan tutashgan. Madrasaning asosiy kiradigan gumbazli darvozaxonasi mayin o‘ymakorlik darvozasi bilan janubiy hovlining g‘arb tomoniga o‘rnatilgan. Janubiy hovlida (32 x 26 metr) hujralar va ko‘p ustunli masjid hamda hovlining janubiy-sharqiy burchagida kichik minora qurilgan. Qolgan sharqiy (35 x 20 metr) va g‘arbiy (23 x 11 metr) hovlilarni ham hujralar o‘rab turadi. The columns supporting the dome are de corated with Islamic and geometric designs. The junction of the dome with the walls is embellished with muqarnas frames. The mosque itself is a three-sided enclosure, with 98 columns installed. Ten of these columns are inside the prayer hall, some with floral carvings. The central part of the front is slightly raised. The dome’s construction is a double-layer system, with some areas featuring water basins. The ceiling above the prayer hall is very beautiful and finely decorated. The building’s roof is covered with tiles, topped with a berdon (cover), and sealed with clay. The roof slopes and is further covered with bricks, with waterproof clay filling the blowhole between bricks. In front of the Jome Mosque, a minaret was constructed in 1852. The minaret has a circular base and a slender, tapering shape, ending with a six-sided opening and a dome. Inside, there is a spiral staircase. The minaret, which is over 22 meters tall, has a majestic appearance free of decorations. The Sahibzoda Hazrat Madrasa. Muhammad Khalil Sahibzoda (1785–1869) was a prominent figure of the Naqshbandiya-Mujaddidiya Sufi order. In 1826, at the invitation of Muhammad Alikhan (1822–1841), he came from India and settled in Kokand. He is also known by names madaniyati rivoj topib kelgani ma’lum. 2007-yili YuNESKO Samarqandning 2750 yilligini shunchaki e’tirof etmagan, albatta. Afrosiyob devoriy suratlari, “Samarqand sug‘diy yozuvi”, Samarqand qog‘ozi tarixi haqida kim eshitmagan deysiz. Turkiy dunyo va islom olami madaniyatida yuksak o‘rin tutgan atoqli shaxslarning ko‘pchiligi ham samarqandliklar bo‘lganlar. Birinchi Uyg‘onish davrida Muhammad ibn Ahmad ibn Yusuf Samarqandiy, Sulaymon ibn Ismat Samarqandiy, Abul Fath Said ibn Hafif Samarqandiy kabilar matematika va astronomiya bo‘yicha yetuk olimlar sanalganlar. Islom huquqi – fiqh ilmida Abul Muhammad Mahmud ibn Ahmad Faraj Samarqandiy, Abu Bakr Muhammad Samarqandiy, Abu Lays Samarqandiy, Alouddin Abu Bakr Muhammad ibn Ahmad Samarqandiy kabi yana o‘nlab yirik allomalar yetishib chiqqanlar. Islom olamiga ma’lum va mashhur Burhoniddin Marg‘inoniy (1118 – 1197) ham aslida Samarqand madrasalarida ta’lim olib, ilmiy faoliyatini olib borgani bejiz emas. Negaki Samarqand 9 – 12-yuzyilliklar fiqh maktabining markazi edi. Ikkinchi Uyg‘onish davrining poydevorini qo‘ygan, o‘zbek davlatini dovrug‘ini yuksaltirgan, Turonni, shu jumladan Samarqandni dunyo siyosatining markaziga aylantirgan Amir Temurning (1336 – 1405) shaxsiyati alohida o‘rin tutadi. Shuningdek, Ulug‘bek (1394 – 1449), Ali Qushchi (1403 – 1474) va “Samarqandiy” nisbasi bilan tanilgan boshqa olimlar esa behisobdir. Samarqandning me’moriy qiyofasi rang- barang va boydir. Ayniqsa Amir Temur tomonidan barpo qilingan Ko‘ksaroy, Bo‘stonsaroy kabi saroylar, Bog‘i Dilkusho, Bog‘i Baland, Bog‘i Chinor, Bog‘i Jahonnamo, Bog‘i Shamol, Davlatobod, Bog‘i Bihisht kabi bog‘lar, Bibixonim masjidi, Shohi Zinda majmuasi, Amir Temur maqbarasi, Ulug‘bekning tashabbusi bilan qurdirilgan Ulug‘bek madrasasi va rasadxonasi kabi inshootlar me’morchilikning ko‘rkam va muhtasham asarlaridir. Afrosiyob devoriy suratlari. Keksa qo‘rg‘on nomi bilan ham ma’lum Afrosiyob qal’asining Samarqand hukmdori Varxuman (655 – 690) davriga oid devoriy suratlari turkiy cultures of agriculture and urban planning have long been developed. In 2007, UNESCO did not simply recognize Samarkand’s 2,750th anniversary. Afrasiab murals, “Sogdian script of Samarkand,” or the history of Samarkand paper is known worldwide. Many prominent figures who occupied high places in Turkic and Islamic culture came from Samarkand. During the First Renaissance, Muhammad ibn Ahmad ibn Yusuf Samarqandi, Sulayman ibn Ismat Samarqandi, Abul Fath Said ibn Hafif Samarqandi and others were distinguished scholars in mathematics and astronomy. In the science of Islamic law – fiqh, dozens of great scholars emerged, including Abul Muhammad Mahmud ibn Ahmad Faraj Samarqandi, Abu Bakr Muhammad Samarqandi, Abu Lays Samarqandi, and Alauddin Abu Bakr Muhammad ibn Ahmad Samarqandi. It is not without reason that Burhan al-Din Marghinani (1118–1197), known throughout the Islamic world, studied and carried out his scholarly work at Samarkand’s madrasas. Indeed, Samarkand was a center of the fiqh school in the 9th–12th centuries. The personality of Amir Timur (1336–1405), who laid the foundations of the Second Renaissance, elevated the renown of the Uzbek state, and turned Turan, including Samarkand into a center of world politics, occupies a special place. Likewise, Ulugh Beg (1394–1449), Ali Qushchi (1403–1474), and countless other scholars known by the nisba “Samarqandi” are innumerable. Samarkand’s architectural style is diverse and rich. Especially striking are the palaces built by Amir Timur such as Koksaray and Bostonsaray; gardens like Boghi Dilkusho, Boghi Baland, Boghi Chinor, Boghi Jahonnamo, Boghi Shamol, Davlatobod, and Boghi Bihisht; the Bibi-Khanym Mosque; Shahi complex; Amir Temur mausoleum; and the Ulugh Beg madrasa and observatory built at Ulugh Beg’s initiative – all splendid and magnificent works of architecture. The Afrasiab murals. The mural paintings of the Afrasiab fortress, also known as the Old Citadel, dating to the reign of the Samarkand ruler Varkhuman (655–690), are one of the brightest examples of the ancient culture of

SAMARQAND – KISHILIK

TAMADDUNI O‘CHOG‘I

Sherzodxon Mahmudov, FA Tarix instituti “O‘rta asrlar tarixi” bo‘limi boshlig‘i, tarix fanlari doktori Kishilikning eng qadimgi markazlaridan biri Samarqandning dunyo madaniyati, san’ati, ilm-fani taraqqiyotida alohida o‘rni bor. Tarixiy asarlarda Semizkent, Semirkant, Semizkant deb atalgan Samarqandda eskidan dehqonchilik va shaharsozlik