{"id":21293,"date":"2022-04-12T11:58:01","date_gmt":"2022-04-12T06:58:01","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=21293"},"modified":"2022-04-12T11:58:01","modified_gmt":"2022-04-12T06:58:01","slug":"sa%ca%bcduddin-taftazoniy-sharh-al-aqoid-asarining-yozilish-tarixi-va-ijtimoiy-zarurati","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=21293&lang=oz","title":{"rendered":"SA\u02bcDUDDIN TAFTAZONIY \u201cSHARH AL-AQOID\u201d ASARINING YOZILISH TARIXI VA IJTIMOIY ZARURATI"},"content":{"rendered":"

Bugungi dunyo ilmiy jamoatchiligi e\u02bctirof etayotgan asosiy ijtimoiy voqeliklardan biri ilm-fan va islom dini tamadduniga o\u02bbzlarining betakror hissasini qo\u02bbshgan Markaziy Osiyolik olimu mutafakkirlarning ma\u02bcnaviy merosidir. \u201cMa\u02bclumki, qadimiy madaniyat va sivilizatsiyalar chorrahasi bo\u02bblgan yurtimiz zaminidan o\u02bbrta asrlarda minglab olimu ulamolar, buyuk mutafakkir va shoirlar, aziz avliyolar yetishib chiqqan\u201d[1]. Markaziy Osiyolik olimlar o\u02bbz asarlarida insonlar o\u02bbrtasida mehr-muhabbat, rahm-shafqat, o\u02bbzaro yordam ko\u02bbrsatish, millatlar, xalqlar va dinlar o\u02bbrtasida sabr-toqat, hurmat va umumiy birdamlik hamda hamkorlik ruhidagi aloqalarni mustahkamlashni obyektiv zaruriyat deb bilganlar. Bunday chuqur ilmiy va nazariy mulohazalarga asoslangan qoidalar va mezonlar ma\u02bcrifiy islomni tushunish va o\u02bbrganishning muhim sharti hisoblanadi.<\/span><\/p>\n

Insoniyat tarixining so\u02bbnggi choragida jahon miqyosida diniy ixtiloflar murakkablashib, yakdil e\u02bctiqod sifatida shakllangan islom dinida mutaassib oqimlar faoliyati kuchayib borayotganligi hammamizga ayon. Bunday o\u02bbziga xos mafkuraviy kurash jarayonida sof aqida va kalom ilmlari xulosalariga tayanish har bir kishiga to\u02bbg\u02bbri yo\u02bblni tanlash imkoniyatini beradi.<\/span><\/p>\n

Globallashuv sharoitida buzg\u02bbunchi g\u02bboyalar ta\u02bcsirida murakkablashib, asl mazmun-mohiyatini yo\u02bbqotayotgan imon, tavhid, fiqh, kalom va shu kabi mavzulardagi tushunchalarni vatandoshimiz Abu Xafs Nasafiy (1069-1142yy.)ning \u201cAqoid an-Nasafiy\u201d asari orqali yoritib berish o\u02bbziga xos ahamiyatga ega. Musulmon olamida alohida ahamiyatga ega bo\u02bblgan hanafiy-moturidiylik ta\u02bclimotining asosiy manbasi hisoblangan ushbu asar sof islom aqidasi amallari va ma\u02bcrifiy islomni o\u02bbrganishda muhim qo\u02bbllanma bo\u02bblib kelmoqda.<\/span><\/p>\n

\u00a0 Nasafiyning \u201cAqoid\u201d asari garchi hajm jihatidan kichik, ya\u02bcni atiga 12 sahifadan iborat bo\u02bblsada, kalom ilmidagi qimmatbaho manba hisoblanadi. Shu jihatni e\u02bctiborga olib, asrlar davomida mazkur asarga juda ko\u02bbp din ulamolari tomonidan sharhlar yozilgan. Ular orasida eng mashhur bo\u02bblgani Sa\u02bcduddin Taftazoniy sharhidir.<\/span><\/p>\n

Abu Xafs Nasafiyning \u201cAqoid\u201d asari islom diniy adabiyotlarining aqoid yo\u02bbnalishiga mansub bo\u02bblib, bu yo\u02bbnalish islom falsafiy ilohiyoti va huquq tizimining tartibga solinishi davri, ya\u02bcni VIII asrda vujudga kelgan. Bu turdagi asarlarda kalom yo\u02bbnalishining vujudga kelishi va shakllanish holati hamda diniy-aqidaviy masalalar ixcham, lunda tarzda yoritilgan. Islom dini arkonlarining boshlang\u02bbich va asosiy atributi hisoblangan \u201ciymon\u201d tushunchasiga ham qisqa ta\u02bcrif berilgan. Taniqli islomshunos olim, Xalqaro islom sivilizatsiyasi markazi direktori o\u02bbrinbosari Shayx Abdulaliz Mansur Abu Xafs Nasafiyning \u201cAqoid an-Nasafiy\u201d asarini o\u02bbzbek tiliga tarjima qilgan[2: 55].<\/span><\/p>\n

Diniy manbalarni tadqiq qilishda aqida yoki aqoid so\u02bbzlariga bir necha bor duch kelindi. Nasafiyning \u201cAqoid an-Nasafiy\u201d kitobidagi ma\u02bclumotlarni yoritishdan oldin \u201caqida\u201d, \u201caqoid\u201d so\u02bbzlarini lug\u02bbat va istilohdagi ma\u02bcnolari bilan tanishtirishni lozim topdik. Aqida fors tilidan olingan \u201ctugib qo\u02bbyish\u201d ma\u02bcnosidagi \u201caqd\u201d o\u02bbzagidan yasalgan so\u02bbz, aqoid esa uning ko\u02bbplik shaklidir. Istilohda Muhammad (s.a.v.) tomonidan yetkazilgan barcha ma\u02bclumotlarning rostligini tasdiqlab, qalb va ko\u02bbngil bog\u02bblab ishonilishi lozim bo\u02bblgan ma\u02bclumotlarga aqoid deyiladi[3]. Aqoidga doir bilimlarni qamrab olgan ilmlar majmuasi aqoid ilmi deyiladi. Aqidaviy amallar haqida mutafakkir bobomiz So\u02bbfi Ollohyor shunday deydi:<\/span><\/p>\n

Aqida bilmagan shaytona eldir,<\/em><\/span><\/div>\n
Agar ming yil amal deb qilsa, yeldir<\/em>[4<\/em>:\u00a08]<\/em>.<\/span><\/div>\n

Bu bilan bobomiz So\u02bbfi Ollohyor har bir kishini to\u02bbg\u02bbri yo\u02bblga, manfaat keltiradigan ilmga va ma\u02bcrifatga chorlab qoladi.<\/span><\/p>\n

\u201cAqoid an-Nasafiy\u201d to\u02bbg\u02bbrisidagi fikrlarni davom ettirib aytish mumkinki, mazkur asar 1843 yildan boshlab yevropalik islomshunos olimlarning tadqiqot obyektiga aylangan[5: 60]. Islomshunos N.F. Katanovning ta\u02bckidlashicha, \u201cMazkur asar musulmon dogmatikasining qisqa va lo\u02bbnda, ayni vaqtda eng ishonarli manbalardan biridir\u201d[6: 83].\u00a0 Bu asar o\u02bbz davrida Qozon diniy akademiyasi jamoasining ham e\u02bctiboridan chetda qolmagan. Asar katta qiziqish bilan o\u02bbrganilgan. Masalan, o\u02bbsha vaqtda akademiyada chop etiladigan g\u02bbayriislomiy missionerlik maqolalar to\u02bbplamida ham familiyasi Aleksandr Leopoldov bo\u02bblgan tadqiqotchi o\u02bbzining tadqiqot ishida bir necha bor \u201cAqoid an-Nasafiy\u201dga murojaat qilganligi to\u02bbg\u02bbrisida ma\u02bclumotlar keladi[7]. Tadqiqotchi talabalarning ishlaridagi ajablanarli jihat shundaki, g\u02bbayriislomiy missionerlik maqolalar to\u02bbplamida \u201cAqoid an-Nasafiy\u201ddan keltirilgan ma\u02bclumotlar tadqiqot ishining juda-juda ko\u02bbplab sahifalarida mavjudligidadir. Vaholanki, ular akademiyaning g\u02bbayriislomiy fanlar fakulteti talabalari edi.<\/span><\/p>\n

Turk tadqiqotchilarning fikriga ko\u02bbra, Nasafiyning \u201cAqoid an-Nasafiy\u201d asari Taftazoniyning \u201cSharh al-aqoid\u201d kitobi bilan islom olamida shuhrat qozongan[8: 14]. \u201cAqoid an-Nasafiy\u201d sunniylik e\u02bctiqodidagi aniq, qisqa va lo\u02bbnda hamda ayni vaqtda yod olish oson shaklda yozilgan edi. Yana bir nasaflik mutafakkir Abul Muin Nasafiyning \u201cTabsirat ul-adilla\u201d asari mazkur asar yozilishiga asosiy manba vazifasini bajargan. Shu jihatdan olganda, nemis islomshunos tadqiqotchisi Ulrix Rudolf Abu Xafs Nasafiyning \u201cAqoid an-Nasafiy\u201d asari moturidiya ta\u02bclimotiga, shaklan esa Abul Muin Nasafiyning\u00a0 \u201cTabsirat ul-adilla\u201d asariga asoslangan\u201d, \u2013 deya ta\u02bckidlagan[9: 250].<\/span><\/p>\n

Tatar islomshunoslaridan Jamol Validiyning ta\u02bckidlashicha, tatar-musulmon madrasalarida eng ommabop asar Taftazoniyning sharhi bilan keltirilgan \u201cSharh al-aqoid an-Nasafiy\u201d asaridir[1: 19]. Inqilobga qadar qozonlik tatar talabalar madrasalarda bu asarni Taftazoniyning sharhi bilan birga yod olishgan va Qozonda chop etilgan qo\u02bbshimcha izohlarini ham o\u02bbrganishgan.\u00a0<\/span><\/p>\n

Yuqorida aytib o\u02bbtilganidek, Abu Xafs Nasafiyning \u201cAqoid\u201d asariga yozilgan sharhlardan eng mashhuri va ommabopi Taftazoniyning \u201cSharh al-aqoid\u201d asaridir. Hoji Halifaning \u201cKashf az-zunnun\u201d asarida aytilishicha, \u201cAqoid an-Nasafiy\u201d asariga Taftazoniy bilan bir vaqtda 50ga yaqin muallif tomonidan sharhlar yozilgan. Ularning ichida Sa\u02bcduddin Taftazoniy tomonidan yozilgan \u201cSharh al-aqoid\u201d asari har tomonlama eng mukammal sharh sifatida e\u02bctirof etiladi.<\/span><\/p>\n

Mazkur sharhni yaratgan Sa\u02bcduddin Taftazoniy hayoti va ijodiga to\u02bbxtalganimizda aytish mumkinki, mutafakkir Movarounnahrning bir necha shaharlarida ta\u02bclim oldi va ta\u02bclim berdi. U o\u02bbzining \u201cSharh al-aqoid\u201d asarini hijriy 768 yil sha\u02bcbon oyida, milodiy 1367 yil aprel oyida Xorazmda yozib tugatdi. Biror-bir islom diyoridagi bilim dargohlarini misol qilib olmaylik, ularning barchasida aqoid ilmini o\u02bbrganish borasida Taftazoniy tomonidan yozilgan \u201cSharh al-aqoid\u201dga murojaat qilganliklarini guvohi bo\u02bblamiz.<\/span><\/p>\n

Amerikalik islomshunos olim Erl Edgar Elder (1882-1968) Sa\u02bcduddin Taftazoniyning \u201cSharh al-aqoid\u201d asarini 1950 yilda ingliz tiliga tarjima qildi[11]. Bu jarayon amerikalik musulmon jamoalarining islom dini aqidaviy masalalari yuzasidan ilmiy bilimlarini yana bir pog\u02bbona ko\u02bbtarilishiga sabab bo\u02bbldi.<\/span><\/p>\n

Usmoniylar davlatida ham \u201cSharh al-aqoid\u201d asari madrasalarda rasman dastur asosida o\u02bbqitilgan va bir necha marta usmoniylar davlati tiliga tarjima qilingan. Bularning barchasi, mazkur asarga nisbatan diniy-ijtimoiy tus berilganligidan dalolat beradi. Shundan aytish mumkinki, ko\u02bbpchilik usmoniylar davlatidagi kalom ilmi vakillari o\u02bbzlarining ilmiy ishlari va tadqiqotlarida \u201cSharh al-aqoid\u201dga yaqindan yondoshganligi ma\u02bclum bo\u02bbladi.<\/span><\/p>\n

Hozirda ham Taftazoniyning sharhi sunniylik ta\u02bclimotini o\u02bbrgatuvchi asar sifatida ta\u02bclim dargohlarining o\u02bbquv dasturlariga kiritilgan. Ajablanarlisi shundaki, bu asar islomdagi \u201creformator\u201dlarni ham e\u02bctiboridan chetda qolmagan. Jumladan, Jamoliddin Afg\u02bboniy kabi reformator ham\u00a0 Misrga borganida o\u02bbziga xayrixoh talabalar bilan bo\u02bblgan birinchi darsini Taftazoniyning \u201cSharh al-aqoid\u201d asaridan boshlagan[12: 17]. Bundan ma\u02bclum bo\u02bbladiki, ayrim islomiy arkonlarini tan olmaydigan, radikal ruhdagi g\u02bboyalar ta\u02bcsiri ostida bo\u02bblgan Afg\u02bboniy ham, \u201cSharh al-aqoid\u201d asarini inkor eta olmagan.<\/span><\/p>\n

Taftazoniyning mazkur asari ilmiy jamoatchilikni asrlar davomida e\u02bctirofini qozonib kelmoqda. Zamonaviy istilohda qo\u02bbllanilayotgan \u201cbestseller\u201d darajadagi asar sifatida eng ko\u02bbp chop etilgan kitoblar qatoridan o\u02bbrin olgan. Bu kitob qo\u02bblyozma nusxalari ko\u02bbpgina Yevropa kutubxonalarida va shaxsiy kolleksiyalarda saqlanmoqda. Ushbu asar asosan, Istanbul, Qohira va Hindistonda nashr etilgan. Qozon tatar musulmonlari jamoasida ham ushbu asarga qiziqish yuqori bo\u02bblgan va bir necha marta chop etilgan. Rezeda Sayfulinaning ta\u02bckidlashicha, \u201cSharh al-aqoid\u201d tatar musulmonlari tomonidan taxminan 15 marotaba nashr etilgan[13: 13].<\/span><\/p>\n

Respublikamiz miqyosida \u201cSharh al-aqoid\u201dning eng qadimiy qo\u02bblyozma nusxalari Toshkent Islom Universiteti Manbalar fondida \u2116175 inventar raqam ostida saqlanadi, bu qo\u02bblyozma Ahmad ibn Muso Xayoliy (vaf. 1456 y.) tomonidan yozilgan.<\/span><\/p>\n

Asarning yozilishi tarixi va sabablari\u00a0 to\u02bbg\u02bbrisida aytish mumkinki, Taftazoniy \u201cSharh al-aqoid\u201dning avval boshida aqida ilmi tarixi va unga bo\u02bblgan jamiyatdagi ijtimoiy zarurat to\u02bbg\u02bbrisida to\u02bbxtalib o\u02bbtadi. Islom dini paydo bo\u02bblgan davrda kishilik jamiyatidagi muhit musaffo va shaffof bo\u02bblganligi, ixtilofli va bahs-munozarali voqea-hodisalarning kamligi, aqidaviy masalalarga payg\u02bbambar (s.a.v.)ning bevosita o\u02bbzlari tomonidan yechim topilganligi ta\u02bckidlab o\u02bbtiladi.<\/span><\/p>\n

Keyinchalik davrlar o\u02bbtishi bilan musulmonlar jamoasi orasida kelishmovchiliklarning paydo bo\u02bblishi, dinda yangiliklarni yuzaga kelishi, fitnalar, dindorlarga qarshi tajovuzlar ko\u02bbpayishi, diniy ulamolarga muayyan masalalar yuzasidan savol-murojaatlarning soni ortib borishi va bu murojaatlar bo\u02bbyicha javob-fatvolar ko\u02bbpayishi, xullas, dindagi umumiy fikrlar to\u02bbqnashuvi natijasida asarning yozilishiga ijtimoiy zarurat paydo bo\u02bbldi.<\/span><\/p>\n

Taftazoniy o\u02bbz sharhining boshida moturidiy aqidaviy mazhabidagi boshqa olimlar kabi ma\u02bcrifat hosil qilish vositalarini bayon qilish jarayonida aqlning tutgan o\u02bbrni va ahamiyatini tushuntiradi[14: 39]. Asar davomida mutafakkir islomdan ajralib chiqqan mu\u02bctaziliylar, jabariylar, qadariylar va karromiylar kabi botil firqalarning fikrlaridan iqtibos keltirib ularni tahlil qiladi. Ularga nisbatan sunniylik (ahli sunna va val jamoa) raddiyalarini berib borgan.<\/span><\/p>\n

Asarda bahs-munozaraga sabab bo\u02bblgan aqidaviy masalalardan biri Yaratuvchi-ilohni ko\u02bbrish masalasiga e\u02bctiborni qaratib quyidagilarni aytib o\u02bbtadi.<\/span><\/p>\n

\u201cAlloh taoloning ko\u02bbrish aqlda joiz va naqlda vojibdur. Oxirat maskanida mo\u02bbminlarning Alloh taoloni ko\u02bbrishlari zaruriyatiga sam\u02bciy dalillar vorid bo\u02bblgandir. Demak, Alloh taolo ko\u02bbriladi, bu ko\u02bbrish makonda emas, yuzma-yuz turiladigan tarafda emas. Yoki yorug\u02bblikning tushuvi, ko\u02bbruvchi bilan Alloh taolo orasida masofa qaror topishi ham bo\u02bblmaydi[15].<\/span><\/p>\n

Yuqoridagi aqliy dalillarni mantiqiy mushohadali fikrlar asosida hamda aqidaviy masalalar asosida tushuntirishga harakat qilinadi. Keltirib o\u02bbtilgan fikrlarni isbotlash uchun naqliy dalillarga, ya\u02bcni muayyan bir manbaga murojaat qilingan, yanaham aniqroq aytadigan bo\u02bblsak, islomning asosiy\u00a0 manbalari bo\u02bblmish Qur\u02bconi karim va hadisi sharifdan fakt keltiradi.<\/span><\/p>\n

Qur\u02bcondan: \u201cU kunda yashnar yuzlar bor \u2013 Robbiga nazar soluvchilar\u201d[16].<\/span><\/p>\n

Hadisdan: \u201cAlbatta sizlar Robbingizni xuddi to\u02bblin oy kechasi oyni ko\u02bbrgandek ko\u02bbrasizlar\u201d. Ta\u02bckidlash joizki, islom dini taraqqiyotga yuz tutayotgan o\u02bbsha makon va zamonda Yaratuvchining zohir bo\u02bblishi haqidagi ta\u02bclimotlar turli yo\u02bbnalish va oqimlar tomonidan turlicha talqin qilindi. Jumladan, IX-XIII asrlar Bag\u02bbdod halifaligining markaziy va sharqiy viloyatlarida tarqalgan karromiylik deb nomlanuvchi aqidaviy oqim. Asoschisi Abu Abdulloh Muhammad ibn Karrom. Karromiy[17: 377] larning fikricha, xudo butun borliqning birlamchi asosi. U muayyan jismga ega. Xudo barcha narsalarning yaratuvchisi. Ammo inson o\u02bbz faoliyatining natijalariga ta\u02bcsir ko\u02bbrsata oladi. Mu\u02bctaziliylar kabi karromiylar ham inson ongi mustaqil ravishda, ya\u02bcni hech qanday ilhom yoki \u00a0vahiy yordamisiz yaxshilik va yomonlikni farqlashga qodir, deb uqtiradilar. Ibn Karrom \u201cXudo jismga ega\u201d degan botil qarashlari uchun islom ulamolarining keskin tanqidi va ta\u02bcqibiga uchragan.<\/span><\/p>\n

Shuningdek, Sa\u02bcduddin Taftazoniy yashagan davrda faoliyat yuritgan va \u201cAqoid an-Nasafiy\u201d asarida keltirilgan \u201cso\u02bbfastoiylik\u201d kabi qarashlari bilan islom aqidasiga aralashishga harakat qilgan turli oqimlar fikrlariga aqliy hamda falsafiy dalil asosida raddiyalar bildirgan. Asarda aytilishicha \u201cso\u02bbfastoiyya\u201d so\u02bbzi yunon tilidan olingan bo\u02bblib, undagi \u201cso\u02bbfo\u201d ilm ma\u02bcnosida, \u201cisto\u201d g\u02bbalati, noto\u02bbg\u02bbri ma\u02bcnosidagi so\u02bbzlardir. So\u02bbfastoiyya sofistika terminining sharqdagi nomlanishidir. \u201cSafsata\u201d so\u02bbzi ham mana shu so\u02bbzdan olingan. Mazkur toifa vakillari qarashlarida narsa va jismlarning haqiqatini inkor qilish g\u02bboyasi bilan xarakterlanadi. Narsa-jismlar xayol va tasavvurdan iborat deb fikr yuritadilar. Toifaning ba\u02bczi vakillari hattoki, narsalar e\u02bctiqodga bog\u02bbliq, agar narsani \u201cjavhar\u201d deb e\u02bctiqod qilsak, javhardir. (Zamonaviy falsafada \u201cjavhar\u201d so\u02bbzini \u201cmateriya\u201d so\u02bbziga qiyoslasak bo\u02bbladi.)\u00a0 Agar qadimiy, deb e\u02bctiqod qilsak, qadimiydir. Agar yangi paydo bo\u02bblgan deb e\u02bctiqod qilsak, yangi paydo bo\u02bblgandir kabi mantiqsiz fikrlarni aytib o\u02bbtadilar.<\/span><\/p>\n

Bunda o\u02bbz-o\u02bbzidan ma\u02bclumki, ashyolarning real holatlaridan uzoqlashish jarayoni paydo bo\u02bbladi. Ashyolardagi suvrat va siyrat birligi yuqoladi.\u00a0 Mantiqning tafakkur qonuniyatlari buziladi.<\/span><\/p>\n

\u201cBatahqiq, ahli haq ko\u02bbrish mumkinligiga ikki yo\u02bbl aql va naqldan dalil keltirgan. Birinchi yul quyidagicha ayon (jism), a\u02bcroz (sifat)larini ko\u02bbrish zarurat ekaniga qat\u02bciyan ishonamiz. Biz ko\u02bbrish ila jism bilan jism va sifat bilan sifat orasini ajratamiz. Bas, mushtarak hukmga mushtarak illat zarur. O\u02bbsha illat mavjudlik paydo bo\u02bblishi yoki mumkinlikdir. To\u02bbrtinchisi bo\u02bblishi mumkin emas. Paydo bo\u02bblish ham yo\u02bbqlikdan so\u02bbnggi mavjudlikdan iboratdir. Mumkinlik esa, mavjudlik va yo\u02bbqlikning zarurati yo\u02bbqligidan iboratdir. Illat bo\u02bblishiga yo\u02bbqlikning daxli yo\u02bbqdir. Bas, shunday bo\u02bblgandan keyin faqat vujud qolishi ayon bo\u02bbldi. U esa Yaratuvchi va undan boshqa orasida mushtarakdir. Shuning uchun to\u02bbg\u02bbri illat mavjudlik bo\u02bblganidan keyin uning ko\u02bbrinishi ham sahih bo\u02bbladi\u201d\u2026[18].<\/span><\/p>\n

Taftazoniy asarda borliq to\u02bbg\u02bbrisidagi fikrlarini quyidagicha bayon qiladi. Olam jami bo\u02bblaklari bilan paydo bo\u02bblgandir. Chunki olam ayon va a\u02bcrozlardan iboratdir. Bas, ayon o\u02bbz zoti ila (ya\u02bcni, o\u02bbzicha) tura oladigan narsalardir. U har xil narsalardan tarkib topadigan yoki tarkib topmaydigan bo\u02bbladi. U bo\u02bblaklarga bo\u02bblinmaydigan (eng kichik zarrasimon) bo\u02bblakdir. U \u201cjavhar\u201ddir. A\u02bcrozlar esa o\u02bbz zotida tura olmaydigan narsadir va ranglar, borliqlar, ta\u02bcmlar, hidlar kabi jismlarda va javharlarda paydo bo\u02bbladi.\u00a0(Bu fikrlar bir necha asr o\u02bbtganidan so\u02bbng Yevropa klassik falsafasida o\u02bbz ifodasini topgan. Immanuil Kant agnostitsizmining qisqacha mazmuni quyidagicha: biz biladigan narsa (fenomen) va o\u02bbz holicha mavjud bo\u02bblgan narsa (noumen) mutlaqo har xildir. Biz hodisalar mohiyatini qay\u00a0 darajada\u00a0 teran anglamaylik,\u00a0 bizning\u00a0 bilimimiz\u00a0 baribir\u00a0 o\u02bbzicha mavjud bo\u02bblgan narsalardan farq qiladi. Faylasuf ushbu tushunchalarni \u201cnarsa\u00a0 o\u02bbzida\u201d talqini orqali obyektiv olamni\u00a0 ta\u02bcriflaydi.)<\/em>[19<\/em>:\u00a010]<\/em>.<\/em><\/span><\/p>\n

Zamonaviy falsafa a\u02bcroz va ayon so\u02bbzlarini istilohiga shunday ta\u02bcrif beradi. A\u02bcroz \u2013 bu aksidensiya, jism va narsalarning o\u02bbtkinchi yoki takrorlanuvchi xususiyatlaridir. Javhar esa modda, materiya termini bilan ifodalanadi. Javhar aksidensiyaning aksi bo\u02bblgan substansiya, ya\u02bcni narsa va jismlarning asl mohiyatini ochib beruvchi tushuncha sifatida e\u02bctirof etiladi.<\/span><\/p>\n

Taftazoniy asarda \u201cborliq\u201d strukturasi va holati to\u02bbg\u02bbrisida to\u02bbxtalib, u jamlanish, ajralish, harakat va sukunat holatlarida mavjud bo\u02bblishini aytib o\u02bbtadi[15].\u00a0<\/span><\/p>\n

Shuningdek, muallif islom dinidagi turli oqimlar o\u02bbrtasida bahs-munozaraga sabab bo\u02bblgan iroda-ixtiyor erkinligi masalasi yuzasidan o\u02bbzining qimmatli fikrlarini bildiradi. \u201cBandalar uchun ixtiyoriy fe\u02bcllar bor. O\u02bbshalar sabab yaxshi amallar bilan band bo\u02bblsa, savob olurlar. Gunoh ishlar bilan shug\u02bbullansalar, azoblanurlar. Yaxshi ishlar Yaratuvchining rizosi bilan bo\u02bblgay, yomoni bo\u02bblsa Xoliqning rizosi bilan emas\u201d[15]. Tabiiyki, har qanday olijanoblik, xayrli ishlar o\u02bbz tabiatiga ko\u02bbra Xudoning mohiyatidan kelib chiqadi. Xoliq hamma narsaning yaratuvchisi sifatida insonlarni yomon xulq-atvordan tiyib turishga chorlaydi, bunday xulq-atvor insonga xos ijtimoiy hodisa bo\u02bblmasdan, faqatgina kishilarni, ma\u02bclum bir ma\u02bcnoda aytadigan bo\u02bblsak, imtihon dunyoda sinov uchun yaratilganligi diniy qarashlarimizda ta\u02bckidlanadi. Taftazoniyning ixtiyor erkinligi borasidagi umumiy xulosasi shundaki, Yaratuvchi o\u02bbz bandalariga ikki yo\u02bblni taklif etadi, ulardan birinchisi sharafli va xayrli ishlar bilan shug\u02bbullanib savobga erishish yoki ikkinchisi, noma\u02bcqul mashg\u02bbulotlar bilan band bo\u02bblib, gunohga botishni, oxiri oqibatda jazolanishga sababchi bo\u02bbladigan amallarni sodir etishida ayblanadi.\u00a0 Mutafakkirni ta\u02bckidlashicha, inson xudo tomonidan ko\u02bbproq xayrli ishlar qilishga buyurilgan. Nomaqbul ishlar esa, insonning xohish-irodasiga bog\u02bbliq holda sodir bo\u02bblishi aytib o\u02bbtiladi.\u00a0<\/span><\/p>\n

Alloma Taftazoniy \u201cSharh al-aqoid\u201d asarida yana bir dolzarb mavzuga to\u02bbxtalib o\u02bbtadi, ya\u02bcni, tasavvuf ilmi va valiylik karomatlari haqiqat ekanligi. Mazkur mavzu o\u02bbsha davrda ham bugungi kunda ham dolzarb masalalardan biri hisoblanadi. Chunki hozir kunda islom dini kontekstida paydo bo\u02bblgan ba\u02bczi oqimlar valiylarning karomatlarini va tasavvuf ilmini inkor etmoqdalar. O\u02bbzlarining shu kabi noto\u02bbg\u02bbri qarashlar va ta\u02bclimotlarini himoya qilish va tashqi yod ta\u02bcsirlarga nisbatan immunitet shakllanmagan ijtimoiy qatlamlar (ko\u02bbproq yoshlar)ga singdirish yo\u02bbllaridan foydalanmoqdalar. \u201cSharh al-aqoid an-nasafiy\u201dda keltirilgan ba\u02bczi aqidaviy masalalarni to\u02bbg\u02bbri tushunish, anglash, to\u02bbg\u02bbri talqin qilish va to\u02bbg\u02bbri xulosalar chiqarish, dindagi turli xil ijtimoiy nizolarning yuzaga kelishini oldini oladi.<\/span><\/p>\n

Taftazoniy asarini tadqiq qilish asnosida ma\u02bclum bo\u02bbldiki,\u00a0 \u201cSharh al-aqoid\u201d asari 60 yaqin ilmiy mavzular bilan boyitilgan. Islom dini kontekstidagi firqalar tarixi, islom falsafasi, kalom ilmi mavzusida beqiyos ahamiyatga ega. Bu bilan asar hozirgi kunda ham aktualligini yuqotmaganligiga sabab bo\u02bbladi. Ushbu asar yetuk islom olimlarining mushohadalari, dinda paydo bo\u02bblgan har qanday oqimlarga qarshi asosli raddiyalar mavjudligi bilan zamon va makon tanlamaydigan ibrat maktabidir. Tadqiqot natijasida asarning yaratilish tarixi va ijtimoiy zarurati muayyan muhit nuqtai nazaridan mavjudligini falsafiy tahlil qilishga harakat qildik.\u00a0<\/span><\/p>\n

Zero, Markaziy Osiyo mutafakkirlari xalqlar va mamlakatlar o\u02bbrtasida o\u02bbzaro ishonchsizlik, adovat, his-tuyg\u02bbularining kuchayishiga sabab bo\u02bbluvchi diniy mutaassiblik va g\u02bbarazni qattiq qoralab, diniy bag\u02bbrikenglik hamda murosasozlik g\u02bboyalarini ilgari surganlar[20: 66]. Islom dinida bunday yondashuv g\u02bboyaviy jihatdan muvaffaqiyatli kurash olib borilganidan guvohlik beradi.<\/span><\/p>\n

Sa\u02bcduddin Taftazoniy \u201cSharh al-aqoid\u201d asaridagi umuminsoniy qarashlarni o\u02bbrganishda, asarda ilgari surilgan ijtimoiy-falsafiy, axloqiy-tarbiyaviy,\u00a0 ma\u02bcrifiy va boshqa mushohadatalab g\u02bboyalarni tarixiy-mantiqiy jihatdan tahlil qilib, bugungi barkamol avlodni tarbiyalashdagi ahamiyatini keng miqyosda tatbiq etish maqsadga muvofiqdir.<\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
    \n
  1. \n
    O\u02bbzbekiston Respublikasi Prezidenti Shavkat Mirziyoyevning Oliy Majlisga Murojaatnomasi. Xalq so\u02bbzi. 2017 yil 23 dekabr.<\/span><\/div>\n<\/li>\n
  2. \n
    Abdulaziz Mansur. Aqoid matnlari. \u2013T.: T.I.U., 2006 y.<\/span><\/div>\n<\/li>\n
  3. \n
    Islom. Ziyouz com.<\/span><\/div>\n<\/li>\n
  4. \n
    So\u02bbfi Olloyor. Sabot ul-ojizin.<\/span><\/div>\n<\/li>\n
  5. \n
    Suleyman Uludag. Kelam ilmi va islam akaidi. Istanbul Dergoh yayinlari. 1999.<\/span><\/div>\n<\/li>\n
  6. \n
    Katanov N.F. Vostochnaya bibliografiya Kazan. Iman. 2004. pereizdaniye. 1898 goda.<\/span><\/div>\n<\/li>\n
  7. \n
    Leopoldov A.Ya. Op\u044bt izlojeniye Muxammedanstvo po ucheniyu Xanafitov. Sochineniye studenta Kazanskoy duxovnoy akademiya 3-go uchebnogo kursa. (1846-1850). \u00a0<\/span><\/div>\n<\/li>\n
  8. \n
    Predisloviye k knige Taftazane: V\u044bpusk 2. Izdaniye vtoroye. \u2013Kazan. 1897.<\/span><\/div>\n<\/li>\n
  9. \n
    Rudolf U. Al-matrudi.<\/span><\/div>\n<\/li>\n
  10. \n
    Validi Dj. Ocherk istorii obrazovannosti i literatur\u044b tatar do revolyutsii 1917 g. (fragment knigi) Bibiloteka jurnala \u2013Kazan. \u21166 Kazan. 1992.<\/span><\/div>\n<\/li>\n
  11. \n
    Commentary on the Creed of Islam. Sa\u02bcd al-Din al-Taftazani on the Creed of Najm al-din al-Nasafi. Translated with introduction and notes by Earl Edgar Elder. Copyright 1950 by Columbia University Press, \u2013New York.<\/span><\/div>\n<\/li>\n
  12. \n
    Al-Afg\u02bboniy, Jamoliddin Abdul Muxammad. At-ta\u02bclikat \u02bcala sharh al-akoid al-aduditta. Taxqiq Sayid Xadi Xosrushaxi. \u2013 Kair: Maktabat ash-shuruk ad-davliyya, predisloviye doktor Muxammad Imar\u044b.<\/span><\/div>\n<\/li>\n
  13. \n
    Arabskaya kniga v duxovnoy kulture tatarskogo naroda. \u2013Kazan. 2003.<\/span><\/div>\n<\/li>\n
  14. \n
    Shayx Muhammad Sodiq Muhammad Yusuf. Samarqandning sara ulamolari. \u2013T.,<\/span><\/div>\n<\/li>\n
  15. \n
    Ahlisunna.uz. Sharh al Aqoid asarining Xamidullox Beruniy tarjimasi. 2016.23.05.<\/span><\/div>\n<\/li>\n
  16. \n
    Qur\u02bconi karim. Qiyomat surasi 22-23 oyatlar.<\/span><\/div>\n<\/li>\n
  17. \n
    Falsafadagi sofistika oqimi. Falsafa qomusiy lug\u02bbati. \u2013T.: Sharq. 2004.<\/span><\/div>\n<\/li>\n
  18. \n
    Ahlisunna.uz. \u201cSharh al-Aqoid\u201d asarining Hamidullox Beruniy tarjimasi. 2016.23.05., Sa\u02bcdduddin Taftazoniy. Sharh al-aqoid an-Nasafiya. 2009 yil 1-nashr Maktabat ul-Bushro, Karachi, Pokiston.<\/span><\/div>\n<\/li>\n
  19. \n
    Shermuxammedova N.A. Gnoseologiya-bilish nazariyasi. Darslik. \u2013T.: 2008.<\/span><\/div>\n<\/li>\n
  20. \n
    Safarova N.O. Global oliy ta\u02bclim tizimida ilmiy tadqiqotlarning zamonaviy uslublari xalqaro ilmiy konferensiya materiallari. 9 aprel 2015 y.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Mirzaqul NORQOBILOV,<\/strong><\/span><\/div>\n
    Navoiy davlat pedagogika instituti mustaqil tadqiqotchisi<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Bugungi dunyo ilmiy jamoatchiligi e\u02bctirof etayotgan asosiy ijtimoiy voqeliklardan biri ilm-fan va islom dini tamadduniga o\u02bbzlarining betakror hissasini qo\u02bbshgan Markaziy Osiyolik olimu mutafakkirlarning ma\u02bcnaviy merosidir. \u201cMa\u02bclumki, qadimiy madaniyat va sivilizatsiyalar chorrahasi bo\u02bblgan yurtimiz zaminidan o\u02bbrta asrlarda minglab olimu ulamolar, buyuk mutafakkir va shoirlar, aziz avliyolar yetishib chiqqan\u201d[1]. Markaziy Osiyolik olimlar o\u02bbz asarlarida insonlar o\u02bbrtasida mehr-muhabbat, …<\/p>\n","protected":false},"author":1,"featured_media":21291,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nSA\u02bcDUDDIN TAFTAZONIY \u201cSHARH AL-AQOID\u201d ASARINING YOZILISH TARIXI VA IJTIMOIY ZARURATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\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=21293&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SA\u02bcDUDDIN TAFTAZONIY \u201cSHARH AL-AQOID\u201d ASARINING YOZILISH TARIXI VA IJTIMOIY ZARURATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"Bugungi dunyo ilmiy jamoatchiligi e\u02bctirof etayotgan asosiy ijtimoiy voqeliklardan biri ilm-fan va islom dini tamadduniga o\u02bbzlarining betakror hissasini qo\u02bbshgan Markaziy Osiyolik olimu mutafakkirlarning ma\u02bcnaviy merosidir. \u201cMa\u02bclumki, qadimiy madaniyat va sivilizatsiyalar chorrahasi bo\u02bblgan yurtimiz zaminidan o\u02bbrta asrlarda minglab olimu ulamolar, buyuk mutafakkir va shoirlar, aziz avliyolar yetishib chiqqan\u201d[1]. Markaziy Osiyolik olimlar o\u02bbz asarlarida insonlar o\u02bbrtasida mehr-muhabbat, …\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=21293&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=\"2022-04-12T06:58:01+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/04\/bukhari_buxoriy2022_60.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"330\" \/>\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=\"14 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=21293&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=21293&lang=oz\",\"name\":\"SA\u02bcDUDDIN TAFTAZONIY \u201cSHARH AL-AQOID\u201d ASARINING YOZILISH TARIXI VA IJTIMOIY ZARURATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"isPartOf\":{\"@id\":\"https:\/\/bukhari.uz\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/bukhari.uz\/?p=21293&lang=oz#primaryimage\"},\"image\":{\"@id\":\"https:\/\/bukhari.uz\/?p=21293&lang=oz#primaryimage\"},\"thumbnailUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/04\/bukhari_buxoriy2022_60.jpg\",\"datePublished\":\"2022-04-12T06:58:01+00:00\",\"dateModified\":\"2022-04-12T06:58:01+00:00\",\"author\":{\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\"},\"breadcrumb\":{\"@id\":\"https:\/\/bukhari.uz\/?p=21293&lang=oz#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/bukhari.uz\/?p=21293&lang=oz\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/bukhari.uz\/?p=21293&lang=oz#primaryimage\",\"url\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/04\/bukhari_buxoriy2022_60.jpg\",\"contentUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/04\/bukhari_buxoriy2022_60.jpg\",\"width\":660,\"height\":330},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/bukhari.uz\/?p=21293&lang=oz#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/bukhari.uz\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"SA\u02bcDUDDIN TAFTAZONIY \u201cSHARH AL-AQOID\u201d ASARINING YOZILISH TARIXI VA IJTIMOIY ZARURATI\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/bukhari.uz\/#website\",\"url\":\"https:\/\/bukhari.uz\/\",\"name\":\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"description\":\"bukhari.uz\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/bukhari.uz\/?s={search_term_string}\"},\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"en-US\"},{\"@type\":\"Person\",\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\",\"name\":\"Markaz\",\"sameAs\":[\"https:\/\/www.bukhari.uz\/\"],\"url\":\"https:\/\/bukhari.uz\/?author=1\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"SA\u02bcDUDDIN TAFTAZONIY \u201cSHARH AL-AQOID\u201d ASARINING YOZILISH TARIXI VA IJTIMOIY ZARURATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/bukhari.uz\/?p=21293&lang=oz","og_locale":"en_US","og_type":"article","og_title":"SA\u02bcDUDDIN TAFTAZONIY \u201cSHARH AL-AQOID\u201d ASARINING YOZILISH TARIXI VA IJTIMOIY ZARURATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","og_description":"Bugungi dunyo ilmiy jamoatchiligi e\u02bctirof etayotgan asosiy ijtimoiy voqeliklardan biri ilm-fan va islom dini tamadduniga o\u02bbzlarining betakror hissasini qo\u02bbshgan Markaziy Osiyolik olimu mutafakkirlarning ma\u02bcnaviy merosidir. \u201cMa\u02bclumki, qadimiy madaniyat va sivilizatsiyalar chorrahasi bo\u02bblgan yurtimiz zaminidan o\u02bbrta asrlarda minglab olimu ulamolar, buyuk mutafakkir va shoirlar, aziz avliyolar yetishib chiqqan\u201d[1]. Markaziy Osiyolik olimlar o\u02bbz asarlarida insonlar o\u02bbrtasida mehr-muhabbat, …","og_url":"https:\/\/bukhari.uz\/?p=21293&lang=oz","og_site_name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","article_publisher":"https:\/\/www.facebook.com\/bukharicenter\/","article_published_time":"2022-04-12T06:58:01+00:00","og_image":[{"width":660,"height":330,"url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/04\/bukhari_buxoriy2022_60.jpg","type":"image\/jpeg"}],"author":"Markaz","twitter_card":"summary_large_image","twitter_creator":"@www_bukhari_uz","twitter_site":"@www_bukhari_uz","twitter_misc":{"Written by":"Markaz","Est. reading time":"14 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/bukhari.uz\/?p=21293&lang=oz","url":"https:\/\/bukhari.uz\/?p=21293&lang=oz","name":"SA\u02bcDUDDIN TAFTAZONIY \u201cSHARH AL-AQOID\u201d ASARINING YOZILISH TARIXI VA IJTIMOIY ZARURATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","isPartOf":{"@id":"https:\/\/bukhari.uz\/#website"},"primaryImageOfPage":{"@id":"https:\/\/bukhari.uz\/?p=21293&lang=oz#primaryimage"},"image":{"@id":"https:\/\/bukhari.uz\/?p=21293&lang=oz#primaryimage"},"thumbnailUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/04\/bukhari_buxoriy2022_60.jpg","datePublished":"2022-04-12T06:58:01+00:00","dateModified":"2022-04-12T06:58:01+00:00","author":{"@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c"},"breadcrumb":{"@id":"https:\/\/bukhari.uz\/?p=21293&lang=oz#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/bukhari.uz\/?p=21293&lang=oz"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/bukhari.uz\/?p=21293&lang=oz#primaryimage","url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/04\/bukhari_buxoriy2022_60.jpg","contentUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/04\/bukhari_buxoriy2022_60.jpg","width":660,"height":330},{"@type":"BreadcrumbList","@id":"https:\/\/bukhari.uz\/?p=21293&lang=oz#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/bukhari.uz\/"},{"@type":"ListItem","position":2,"name":"SA\u02bcDUDDIN TAFTAZONIY \u201cSHARH AL-AQOID\u201d ASARINING YOZILISH TARIXI VA IJTIMOIY ZARURATI"}]},{"@type":"WebSite","@id":"https:\/\/bukhari.uz\/#website","url":"https:\/\/bukhari.uz\/","name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","description":"bukhari.uz","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/bukhari.uz\/?s={search_term_string}"},"query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"Person","@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c","name":"Markaz","sameAs":["https:\/\/www.bukhari.uz\/"],"url":"https:\/\/bukhari.uz\/?author=1"}]}},"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/21293"}],"collection":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=21293"}],"version-history":[{"count":1,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/21293\/revisions"}],"predecessor-version":[{"id":21294,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/21293\/revisions\/21294"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/21291"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=21293"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=21293"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=21293"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}