This article describes the personality of Sheikh Muhammad Abu Zahra, that is, the period from childhood to the end of his life. Where Muhammad Abu Zahra received his primary education, where he received his higher education, information about his work activities is given. It is written about the scientific and creative activity of Muhammad Abu Zahra. In particular, Muhammad Abu Zahra's views on the science of exegesis, the history of the writing of Zahrat'ut tafsir, the methods and methods used in the writing of the work have been discussed separately. Conclusions are given about the role of Muhammad Abu Zahra in the development of the science of interpretation. The Qur'an and tafseer were always present in Abu Zahra's life. This process started from memorizing the Qur'an in his youth and continued until his death. Although he was a little distant from the science of tafsir due to spending more time on fiqh and fiqh classes, he continued his interest in tafsir and study of tafsir through occasional conferences and meetings on tafsir. In addition to being a strong jurist, he has proven himself to be an accomplished commentator of the Qur'an by writing articles on the interpretation of verses in the magazine "Livaul-Islam" and speaking on the radio about the interpretations of more than 40 verses. The fact that Abu Zahra was appointed to take tafsir classes in the Palace of the Judges' Madrasa is a proof that he is one of the most advanced scholars in the science of tafsir.

This article analyzed the development of socio-political thoughts in Movarounnahr in the XIV-XV centuries. In the Middle Ages, a number of sciences developed and flourished in Movarounnahr. Among these, the science of tafsir (exegesis of the Qur'an) also passed its stage of development. In the 14th and 15th centuries, science was highly developed in Movarounnahr and the knowledge of the scientists who lived and worked in that period was mentioned.

This article provides a comparative analysis of the views of the farmers of the Surkhan-Sherabad oasis on the customs and rituals associated with sowing and planting crops, on the fact that both old and young villages actively participated in these rites, and old people and elders of the village in the center of the ceremonies were the face of Babadehkhan. Of course, these participants worked in full accordance with the traditions of their ancestors. Magical (magik) pictures associated with the patron saint of fertility were also performed. As in other regions of Central Asia, here, too, the production of “is” in the name of Babadekhkhan, the lubrication of ox horns, plows and parts of the yoke with oil “is” is performed by a believer, a nobleman and an old man. , and every year in early spring, “The ceremony of sprinkling the mother wheat is given by comparative analysis.