{"id":22642,"date":"2022-06-24T08:55:11","date_gmt":"2022-06-24T03:55:11","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=22642"},"modified":"2022-06-22T16:55:24","modified_gmt":"2022-06-22T11:55:24","slug":"kutubi-sitta-to%ca%bbplamining-shakllanishida-imom-buxoriyning-al-jome-as-sahih-asarining-o%ca%bbrni","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=22642&lang=oz","title":{"rendered":"\u201cKUTUBI SITTA\u201d TO\u02bbPLAMINING SHAKLLANISHIDA IMOM BUXORIYNING \u201cAL-JOME AS-SAHIH\u201d ASARINING O\u02bbRNI"},"content":{"rendered":"

\u00a0\u201cKutubi sitta\u201d tarkibidagi asarlarni VII\/XIII asrdan boshlab islom olamidagi ilm ahlining katta qismi dinning ikkinchi muhim manbasi sifatida tasdiqlagan bo\u02bblsa-da, biroq \u201cSahihayn\u201dni \u201cSunan\u201dlardan yuqori darajada deb bilgan. Bu borada ko\u02bbpgina hadisga doir kitoblarda \u201cSahih\u201dlar \u201cArba\u02bca\u201dlardan oldin kelib alohida ajratib ko\u02bbrsatilgan.<\/span><\/p>\n

Bundan ko\u02bbrinib turibdiki, ulamolarning \u201cKutubi sitta\u201d kitoblari to\u02bbg\u02bbrisidagi mutlaq ittifoqlarining sabablari va kulliyotning shakllanish jarayoniga doir omillarni tushunib olish muhim hisoblanadi. Abul Fazl ibn Tohir Maqdisiy (vaf. 507\/1113) bu haqda:\u00a0 \u201cBuxoriy va Muslim hadislarning sahihlarini ajratib ularni kitoblariga kiritdi\u201d [1:242], degan edi. Shunday qilib, \u201cSahihayn\u201d ahli islom uchun turli masalalarga yechim topishda manba bo\u02bbldi. Ulardan keyin bugungi kungacha yashab o\u02bbtgan ulamolar bu ikki kitobdagi hadislarni sharhlab, tarjimalarini qilish bilan band bo\u02bbldi. Chunki hadis ilmida Buxoriy va Muslimdan ortiq darajaga erishishning imkoni bo\u02bblmagan [2:132]. Ibn Saloh Maqdisiyning yuqoridagi fikrini yanada kuchliroq ifodalagan, u hadislarni tas\u02bchih, tahsin va taz\u02bcif qilish o\u02bbzi yashagan davrdan boshlab mumkin bo\u02bblmagani, avvalgi ulamolar bu ishlarda qilinishi kerak bo\u02bblganlarini eng yaxshi tarzda bajargani va bu o\u02bbrinda hadislarning sahihligi haqida yangicha ijtihod qilish to\u02bbg\u02bbri emasligi, Buxoriy va Muslim hadis manbalarining shakllanishida muhim ta\u02bcsir ko\u02bbrsatganini aytgan. Ibn Salohning qarashlari dastlab VII\/XIII asrning boshida qabul qilinmagan bo\u02bblsa-da, uning mulohazasi keyingi davrlarda ma\u02bcqul topilib, \u201cKutubi sitta\u201d majmuasi va ularning mualliflariga buyuk nisbat berilishiga va shu orqali ularning asarlarining ahamiyati ortishiga sabab bo\u02bbldi [3:65].<\/span><\/p>\n

\u201cKutubi sitta\u201d kulliyotini yuzaga kelishidagi omillar to\u02bbgrisida turli xil qarash va nazariyalar mavjud. Ulardan biri, \u201cKutubi sitta\u201d to\u02bbplamining ilk kitobi \u201cAl-Jome as-sahih\u201d asarining yaratilishi haqidagi qarashdir.<\/span><\/p>\n

\u201cSihohi sitta\u201d majmuasining yuzaga kelishi va jumhur ulamolar uni ishonchli kitoblar deb e\u02bctirof etishida Imom Buxoriyning \u201cAl-Jome as-sahih\u201d asari alohida ahamiyatga ega. Chunki, bu to\u02bbplamning eng ishonchli asarlar deb ta\u02bckidlanishida \u201cAl-Jome as-sahih\u201d kitobi ilk poydevor bo\u02bblgan. Imom Buxoriyning \u201cSahih\u201dining yaratilishidagi sabablarni ko\u02bbrib chiqish orqali \u201cKutubi sitta\u201d to\u02bbplamini yuzaga keltirgan omillarning tahlilini chuqurroq anglash mumkin bo\u02bbladi. Quyidagi faktlar orqali \u201cAl-Jome as-sahih\u201d asarining jumhur ulamolar tomonidan \u201csahih\u201d deb ittifoq qilinishi va mashhur bo\u02bblish sabablarini bilib olish mumkin.<\/span><\/p>\n

1) \u201cAl-Jome as-sahih\u201d asari<\/strong>ning<\/strong> yakdil qabul qilingani va \u201csahih\u201d deb topilgani. <\/strong>Imom Buxoriyning hadislarni qabul qilib olishdagi talablarining yuqoriligi va bu yo\u02bbldagi mashaqqatlari, hadislarning sahihligi, eng ko\u02bbp hadislarni jamlangani bu kitobni ilmiy doirada olimlar yakdildan sahih kitob sifatida qabul qilishiga sabab bo\u02bbldi. Bu to\u02bbg\u02bbrida Imom Buxoriydan keyingi davrda yashagan olimlarning quyidagi fikr-mulohazalarini keltirib o\u02bbtish mumkin:<\/span><\/p>\n

– Islom olamining turli mintaqalaridagi muhaddislar, faqihlar, mufassirlar, aqida ilmi sohiblari va arab tilshunoslari kabi olimlarning aksariyati Imom Buxoriyning \u201cAl-Jome as-sahih\u201d asarini Qur\u02bcondan\u00a0 keyingi eng ishonchli kitob sifatida qabul qilgan. Ulamolar uni rad etmasdan qabul qildi va ahamiyati jihatidan unga yuksak daraja berdi [4:42]. Imom Buxoriyga nisbatan bu kabi e\u02bctibor Imom Navaviyning \u201cMusulmon sharhi\u201d kitobining so\u02bbzboshisida: \u201cOlimlar Qur\u02bconi karimdan keyin eng sahih kitoblar sifatida Imom Buxoriy va Imom Muslimning \u201cSahih\u201dini e\u02bctirof etgan. Musulmonlar bu ikki kitobni so\u02bbzsiz qabul qilgan. Bu ikkisining ichida Imom Buxoriyning \u201cSahih\u201di ilm va manfaat jihatidan eng foydalisi va daraja jihatidan yuqorirog\u02bbidir\u201d [5:14]. Darhaqiqat, Imom Buxoriy erishgan yuksak e\u02bctibor va e\u02bctirofga hech bir muhaddis erishmagan.<\/span><\/p>\n

– Kamol Sandiqchi bu borada: \u201cImom Buxoriyning ijodiga berilgan sharaf bu bilan cheklanib qolmadi. U ilmiy doiralarda boshqa hech bir kitobga berilmagan izoh va tarjima asarlarining diqqat markaziga aylangan va ba\u02bczi olimlar undagi ma\u02bclumotlarni mutlaq haqiqat sifatida ko\u02bbrishga harakat qilib, bu nazariyada musulmonlarning ijmosi borligini alohida ta\u02bckidlagan\u201d [6:228], deydi. Imom Buxoriyning \u201cSahih\u201diga ulamolar ko\u02bbplab sharhlar yozgan va shu bilan birga bu kitobning boshqa tillarga tarjima qilingani asarning eng sahih ekaniga yana bir dalildir.<\/span><\/p>\n

– Ibn Daqiq (vaf. 702\/1302) Buxoriy yoki Muslim bir roviyni o\u02bbz kitobida hadislarni rivoyat qilishda kiritgani boshqalar tomonidan roviyning siqa ekaniga dalil bo\u02bblgan, deydi. Bu insoniyat tarixida biror ishda kimgadir suyanish kerak bo\u02bblsa, eng yaxshi tazkiya hisoblangan. Sababi, ko\u02bbpchilik bu ikki kitobni sahih deb ittifoq qilgan. Bu haqda Maqdisiy o\u02bbzining \u201cRivoyati sahihi Buxoriy\u201d asarida \u201cU, ya\u02bcni roviy ko\u02bbprikdan o\u02bbtdi\u201d iborasini qo\u02bbllagan [7:95]. \u201cAl-Jome as-sahih\u201d kitobining bu qadar shuhrat topishiga sabab bo\u02bblgan eng katta omillardan biri \u2013 bu roviylarga qo\u02bbyilgan talabning yuqoriligi bo\u02bblgan. Chunki, hadislarning ichidan sahihlarini ajratib olishda roviyning tutgan o\u02bbrni katta deb hisoblangan.<\/span><\/p>\n

– G\u02bbarb sharqshunoslaridan biri Goldziher: \u201cVaqt o\u02bbtishi bilan bu kabi maqtovlar shunchalik kuchaydiki, Buxoriy valiyulloh darajasiga ko\u02bbtarildi. Xalq orasida uni vasila qilib, hayotdagi har qanday qiyinchiliklarga qarshi yordam so\u02bbrash uchun uning qabriga tashrif buyuruvchilar ham ko\u02bbpaydi. Ishonchli xabarlarga ko\u02bbra, uning qabridan bir necha kun davomida mushk kabi hushbo\u02bby hid taralib turgan. Bunga yonma-yon tarzda uning \u201cSahih\u201d asari mo\u02bbtabar manbaga aylangan\u201d [1:245], deydi. Imom Buxoriyning ilm yo\u02bblida bosib o\u02bbtgan mashaqqatli yo\u02bbli uni vafot etganidan keyin ham azizu mukarram qildi. Imom Buxoriyni dunyo miqyosida e\u02bctirof topishida kitoblaridagi mukammal metod va uslublari sababchi bo\u02bblgan.<\/span><\/p>\n

2) \u201cAl-Jome as-sahih\u201d sahih hadislarni to\u02bbplagan ilk asardir. <\/strong>Hijriy asrning dastlabki yillarida hadislarni jamlashga va yozib olishga izn bo\u02bblmagan. Bunga asosiy sabab Qur\u02bconi karim bilan hadisi shariflar aralashib ketmasligini oldini olish va Qur\u02bconi karimni asl holida saqlab qolishga intilish bo\u02bblgan. III\/IX asrga qadar ham hadis sohasiga oid ilk kitoblar yozilgan bo\u02bblsa-da, ammo ularda jamlangan hadislar orasida zaif hadislarning borligi yoki kitoblarning tuzilishi jihatidan tartibli holatda berilmagani ularni islom dunyosida shuhrat topishiga monelik qilgan.<\/span><\/p>\n

Imom Buxoriy sahih hadislarni to\u02bbplab, ularni fiqh boblariga ko\u02bbra tasniflagan ilk muhaddislardan biridir. Keyingi davrdagi ba\u02bczi olimlar ana shu omilga tayangan holda o\u02bbzlari ta\u02bclif etgan kitoblarining kirish so\u02bbziga \u201cAvvalu min alfin fis-sahih ul mujarradu huval-Buxoriy\u201d (Sahih hadislarga doir birinchi bo\u02bblib asar yozgan Imom al-Buxoriydir) lafzini keltirishni lozim topgan. Mujarrid sifatida sahih hadislarni tasniflagan olimlardan avvali Imom Buxoriy bo\u02bblsa, ikkinchisi Imom Muslimdir. Bu ikki musannifning kitobi Qur\u02bcondan keyin eng sahih kitob sifatida qabul qilingan [8:9].<\/span><\/p>\n

Bu ikki asar mualliflari bir davrda yashagan, ba\u02bczan islomning turli davra va doirasida biri ikkinchisidan ustun hisoblangan. Al-Buxoriy hadis qabul qilishdagi shartlari og\u02bbir bo\u02bblgani uchun ustun deb ko\u02bbrilgan bo\u02bblsa, G\u02bbarb olimlarining fikriga ko\u02bbra, Muslimning \u201cSahih\u201di mukammal tartibga solingani va uning kitobidan amalda foydalanish imkoniyati oson bo\u02bblgani uchun ustun hisoblangan. Biroq, umumiy fikr al-Buxoriyning \u201cSahih\u201di martaba jihatidan ustun ekanidir [1:237].<\/span><\/p>\n

3) Imom Buxoriyning ilmiy salohiyati va olimlarning e\u02bctirofi.<\/strong> Imom Buxoriy o\u02bbzining \u201cSahih\u201d asarini yozganidan so\u02bbng u yashagan davrda olimlar uning ilmiy salohiyati haqida ijobiy fikrlar bildirganini ko\u02bbrish mumkin:<\/span><\/p>\n

– Abu Mus\u02bcab Zuhriy (vaf. 242\/857) Imom Buxoriyni Ahmad ibn Hanbaldan ko\u02bbra yaxshiroq faqih va muhaddis ekanini aytganida, o\u02bbz haddidan ortiq fikr bildirgani yodiga tushadi, lekin Imom Buxoriyni hech bo\u02bblmaganda Molikdek olim demasdan o\u02bbzining mulohazalarini yakunlay olmaydi [9:420].<\/span><\/p>\n

– Imom Buxoriyning ustozlaridan biri Qutayba ibn Said (240\/855) Imom Buxoriy haqida: \u201cFaqihlar, zohidlar va namozxonlar bilan birga o\u02bbtirdim. Muhammad ibn Ismoilga o\u02bbxshaganini ko\u02bbrmaganman. U o\u02bbz davrida sahobalar davridagi Umar kabi edi. Agar u ilk hijriy yillarda yashaganida edi, u zot sahobalar ichida peshqadamlardan bo\u02bblgan bo\u02bblardi\u201d [10:86].<\/span><\/p>\n

– Ahmad ibn Hanbal (vaf. 241\/855): \u201cXuroson Imom Buxoriyga o\u02bbxshagan boshqa olim chiqara olmadi\u201d [10:87], deydi.<\/span><\/p>\n

– Yana bir ustozlaridan biri Ishoq ibn Rahuya (vaf. 238\/853): \u201cAgar u Hasan Basriy yashagan davrda bo\u02bblganida edi, odamlar hadis o\u02bbrganishda unga ehtiyoj sezishgan bo\u02bblardi\u201d [11:669], degan.<\/span><\/p>\n

– Husayn ibn Huzaiy (vaf. 207\/822): \u201cMen Muhammad ibn Ismoilga o\u02bbxshaganini ko\u02bbrmadim, go\u02bbyoki u hadis uchun yaratilgandek\u201d [10:88], deb madh etgan.<\/span><\/p>\n

– Ibn Huzayma (vaf. 311\/923): \u201c\u201cSahih\u201d asarining muallifi Muhammad ibn Ismoil Rasululloh (S.A.V.)ning hadislarini eng yaxshi biladigan va osmon gumbazi ostida eng yaxshi yod olgan kishidir\u201d [11:667], deb aytgan.<\/span><\/p>\n

– Abu Abdulloh al-Hakim (vaf. 405\/1014) aytadi: \u201cBilingki, al-Buxoriyning hadis ilmidagi o\u02bbz tengdoshlari va ulardan ustunligi o\u02bbtmishda ham, kelajakda ham birdek ittifoq qilingan. Uni maqtab, rivoyatlarini targ\u02bbib qiluvchilarning ko\u02bbpligi uning fazilatini ko\u02bbrsatishga yetarli miqdordadir\u201d [10:99]. Imom Buxoriyni o\u02bbzi yashagan davr olimlari tomonidan tan olinishi va uning ilmiy salohiyati va hadislarni yod olish va saralab olishdagi qobiliyatining e\u02bctirof etilishi \u201cKutubi sitta\u201d to\u02bbplamining shakllanishidagi yana bir qadam bo\u02bbldi.<\/span><\/p>\n

4) Imom Buxoriyning hifz kuchining mukammalligi. <\/strong>Imom Buxoriy yod olish tezligi, idrokining mustahkamligi va aqlining ravonligi jihatidan o\u02bbz davrining nodir kishisi bo\u02bblgan. Hadislarni roviy va sanadlari bilan birga yod olishda ham noyob shaxs sifatida e\u02bctirof etilgan.<\/span><\/p>\n

– <\/strong>Abu Bakr Marruziy (vaf. 275\/888) Imom Buxoriyning ajoyib xotirasi borligi to\u02bbg\u02bbrisida quyidagi fikrni aytadi: \u201cMen hech qachon Muhammad ibn Ismoilga o\u02bbxshagan odamni ko\u02bbrmaganman. Ulamolarning kitoblarini o\u02bbqib, mulohaza yuritar va barcha hadislarning turli rivoyatlarini bir martta o\u02bbqishdayoq yod olar edi\u201d [12:190].<\/span><\/p>\n

– Muhammad ibn Yusuf Farobiy (vaf. 320\/932) Buxoriyning shunday deganini rivoyat qiladi: \u201cBir hadisni o\u02bbrganish uchun o\u02bbtirganimda, hadislar orasidan uning sahihini ajratar edim. Men yeta olmagan hadislardan boshqa hech bir sahih hadisni tark etmadim va hammasini yozdim\u201d [13:22].<\/span><\/p>\n

– Ibn Odiy (vaf. 365\/975) Buxoriy xotirasining mukammalligini ko\u02bbrsatadigan quyidagi gapni aytadi: \u201cYuz ming sahih hadis yodladim, ikki yuz ming nosahih hadisni yod oldim\u201d [9:99].<\/span><\/p>\n

– Bobonzoda Ahmad Naim (vaf. 1934\/1353) Buxoriyning xotirasi haqida quyidagi voqeani hikoya qiladi: \u201cBir kuni Buxoriy sahoba Anas ibn Molikdan hadislar oldi, u roviylar haqida o\u02bbylardi, o\u02bbylar ekan, bir soat ichida uch yuz kishining ismini darhol esladi\u201d [14:66].<\/span><\/p>\n

Yuqorida zikr etilgan rivoyatlar Imom Buxoriyning hayotini tasvirlaydigan har bir ilmiy doira va tarix kitoblarida mavjud. Bugungi kunda Imom Buxoriyning hayoti va ijodi haqida yozilgan asarlarda uning qobiliyati, hadislardan foydalanishdagi ilmiy salohiyati nazardan qolib ketmagan. Hadis roviylari va imomlari yod olish jihatidan odamlar orasida kam uchraydi va ularning xotiralari barcha odamlarning xotirasidan boshqacha tarzda yaratilgan. Ular har bir so\u02bbzni diqqat markazidan chetda qoldirmasdan, hech qanday harfni o\u02bbzgartirmasdan, eshitganini tom ma\u02bcnoda xotirasiga yozib oladi. Shuningdek, manbalarda Ahmad ibn Hanbal Imom Buxoriyni yuz ming sahih va ikki yuz ming sahih bo\u02bblmagan hadis bilganini, ba\u02bczi mashhur hadis imomlari esa yuz minglab hadislarni yoddan bilishini qayd etgan [15:37].<\/span><\/p>\n

5) Ma\u02bcnaviy-ruhiy omilning ahamiyati.<\/strong> Imom Buxoriyning hadis ilmida o\u02bbz ijodining cho\u02bbqqisini zabt etishiga sabab ma\u02bcnaviy-ruhiy omildir. Buyuk muhaddis ijodining shakllanishida uning ma\u02bcnaviy va ruhiy olami muhim unsurlardan birini tashkil qilgan.<\/span><\/p>\n

Payg\u02bbambar (S.A.V.)ning sunnatlari Qur\u02bcondan keyin islom dinini tushunishda, shariatga asosan hayot kechirishda alohida ahamiyatga ega. Quyida keltirilgan misollarda Imom Buxoriy ijodining o\u02bbziga xos xususiyatlarining shakllanishida Muhammad (S.A.V.)ning ta\u02bcsirlarini ko\u02bbrish mumkin:<\/span><\/p>\n

– Imom Buxoriy shunday rivoyat qiladi: \u201cBir kuni tushimda Payg\u02bbambarimiz (S.A.V.)ni ko\u02bbrdim. Men u zotni yelpib turar edim. Men ushbu tushni ta\u02bcbirchilardan so\u02bbraganimda, ular menga \u201cPayg\u02bbambarimiz (S.A.V.)ning hadislarini yolg\u02bbonlardan saqlaysan\u201d, dedi. \u201cAl-Jome as-sahih\u201dni yozishimga ham mana shu voqea sabab bo\u02bbldi\u201d [10:430].<\/span><\/p>\n

– Abu Zayd Marvaziy (vaf. 371\/983)ning tushida Payg\u02bbambarimiz (S.A.V.) Imom Buxoriyning \u201cAl-Jome as-sahih\u201dini o\u02bbz kitobi sifatida taqdim etadilar. Marvaziy tushini shunday tasvirlaydi: \u201cRuku bilan maqom o\u02bbrtasida uxlayotgan edim. Men Rasululloh (S.A.V.)ni tush ko\u02bbrdim. Ey Abu Zayd! Qachongacha Shofeiyning kitobini (ya\u02bcni fiqhni) o\u02bbqishda davom etasan, menikini o\u02bbqimaysan? dedilar. Men: \u201cYo Rasululloh! kitobingiz nima?\u201d deb aytdim. U zot: \u00abMuhammad ibn Ismoilning \u201cJome\u201dsi deb javob berdilar\u201d [10:432].<\/span><\/p>\n

Darhaqiqat, Imom Buxoriy \u201cSahih\u201dini jamlashda unga berilgan ilhom va ma\u02bcnaviy-ruhiy omilning kuchliligi, Payg\u02bbambar (S.A.V.)ning unga ishora berib turganlari, unga o\u02bbz asarini ta\u02bclif qilishda katta kuch bo\u02bblgan.<\/span><\/p>\n

Xulosa qilib aytganda, Imom Buxoriyning \u201cSahih\u201d kitobi \u201cKutubi sitta\u201d majmuasining yaratilishida alohida ahamiyatga ega bo\u02bbldi. Imom Buxoriyning sa\u02bcy-harakatlari, go\u02bbzal axloqi, mustahkam taqvosi, ilmiy iqtidori va salohiyati kabi sabablar bilan \u201cAl-Jome as-sahih\u201d asari \u201cKutubi sitta\u201d kulliyotining ibtidosi bo\u02bbla oldi. Shuningdek, olimlar \u201cAl-Jome as-sahih\u201d asarini yakdil qabul qilgani va ilk sahih kitob deb topgani asarning o\u02bbziga xosligini va alohida o\u02bbrnini ko\u02bbrsatib berdi.<\/span><\/p>\n

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  15. \n
    Fuat Sezgin. Buxoriyning kaynaklari. Kitabiyat.: 2000.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Gulnoza ALIJONOVA,<\/span><\/strong><\/div>\n
    O\u02bbzXIA doktoranti<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    \u00a0\u201cKutubi sitta\u201d tarkibidagi asarlarni VII\/XIII asrdan boshlab islom olamidagi ilm ahlining katta qismi dinning ikkinchi muhim manbasi sifatida tasdiqlagan bo\u02bblsa-da, biroq \u201cSahihayn\u201dni \u201cSunan\u201dlardan yuqori darajada deb bilgan. Bu borada ko\u02bbpgina hadisga doir kitoblarda \u201cSahih\u201dlar \u201cArba\u02bca\u201dlardan oldin kelib alohida ajratib ko\u02bbrsatilgan. Bundan ko\u02bbrinib turibdiki, ulamolarning \u201cKutubi sitta\u201d kitoblari to\u02bbg\u02bbrisidagi mutlaq ittifoqlarining sabablari va kulliyotning shakllanish jarayoniga …<\/p>\n","protected":false},"author":1,"featured_media":22643,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\n\u201cKUTUBI SITTA\u201d TO\u02bbPLAMINING SHAKLLANISHIDA IMOM BUXORIYNING \u201cAL-JOME AS-SAHIH\u201d ASARINING O\u02bbRNI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"\u201cKUTUBI SITTA\u201d TO\u02bbPLAMINING SHAKLLANISHIDA IMOM BUXORIYNING \u201cAL-JOME AS-SAHIH\u201d ASARINING O\u02bbRNI\" \/>\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=22642&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\u201cKUTUBI SITTA\u201d TO\u02bbPLAMINING SHAKLLANISHIDA IMOM BUXORIYNING \u201cAL-JOME AS-SAHIH\u201d ASARINING O\u02bbRNI - 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