{"id":22975,"date":"2022-07-14T14:52:31","date_gmt":"2022-07-14T09:52:31","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=22975"},"modified":"2022-07-14T14:52:31","modified_gmt":"2022-07-14T09:52:31","slug":"buxoro-amirligida-xotin-qizlar-islomiy-an%ca%bcanalar-va-kiyinish-masalasi-domla-ikrom-asari-asosida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=22975&lang=oz","title":{"rendered":"BUXORO AMIRLIGIDA XOTIN-QIZLAR: ISLOMIY AN\u02bcANALAR VA KIYINISH MASALASI (DOMLA IKROM ASARI ASOSIDA)"},"content":{"rendered":"

Ayollarning o\u02bbranib yurishlari Turkistonning markaziy shaharlarida qadimdan odatga aylangan. Ammo XX asrning boshida jamiyat hayotini isloh qilish uchun boshlangan harakatning zamirida ayollarning haq-huquqini tiklash, ularning maktablarda bilim olib, kasb-hunar bilan erkin shug\u02bbullanishiga imkoniyat yaratish maqsadi ham bor edi.<\/span><\/p>\n

O\u02bbz davrining yetuk ulamosi Domla Ikrom barcha zamonaviyliklarni qo\u02bbllab-quvvatlasa-da, ayollarning paranjidan voz kechishiga qarshi chiqqan [1:63]. Muallif \u201cRisolayi forsiya dar bayoni vujubi satri niso\u201d risolasi orqali ayollarning o\u02bbranib yurishi lozimligini Qur\u02bconi karim, Tafsir, hadislar va ko\u02bbplab islomiy kitoblar orqali isbotlashga harakat qilgan [2:1-55]. Risola ayollarning o\u02bbranib (hijobda) yurishining vojibligi to\u02bbg\u02bbrisidagi tafsirlarda keltirilgan rivoyatlar va oyatlar bilan boshlanadi. Muallif ayolning tanasi to\u02bblaligicha avrat hisoblanib, erkakdan farqli tarzda namozda to\u02bbliq o\u02bbralgan bo\u02bblmasa, namozi qabul bo\u02bblmaydi, deb yozadi va \u201cTafsiri kabir\u201ddan havola keltiradi:\u00a0\u201cUmmu Salama va Maymuna roziyallahu anhu payg\u02bbambarning oldilarida turganlarida Ibn Ummi Maktum kelib qoldi. Payg\u02bbambar (S.A.V): \u201cUndan yuzlaringizni to\u02bbsinglar\u201d, dedilar. Shunda men: \u201cYo rasululloh, axir u ko\u02bbr va bizni ko\u02bbrmaydi-ku\u201d, dedim. Shunda u zot (S.A.V): \u201cSizlar-chi, sizlar ham ko\u02bbrmi, uni ko\u02bbrmaysizlarmi?\u201d, dedilar\u201d<\/em>\u00a0[3:84].<\/em><\/span><\/p>\n

Domla Ikrom ayol kishi ichki ziynatini ko\u02bbrsatishi mumkin bo\u02bblganlarni uch guruhga bo\u02bbladi. Birinchisi, eri bo\u02bblib, u mahram hisoblanadi va unga ayolning hamma joyi halol hisoblanadi. Ikkinchisi, o\u02bbg\u02bbli, otasi, aka-ukalari, bobosi, erining otasi, bir qorindan tug\u02bbishganlari, go\u02bbdaklar bo\u02bblib, ularga ayolning sochiga, ko\u02bbksiga, boldiriga, tirsagigacha qarashiga ruxsat berilgan. Muallif uchinchi guruhga keksa yoshdagilar, aqli zaiflar va ayolga xizmat qiluvchi qullarni kiritadi. Ammo bu guruhga kiruvchilar oldida ayol yosh bo\u02bblsa, tanasini to\u02bbliq to\u02bbsib turuvchi uzun kiyim bilan o\u02bbtirishi kerak, deb hisoblaydi [3:85].<\/span><\/p>\n

Asarda ayollarning taqinchoqlar taqishi masalasiga ham alohida urg\u02bbu berilib, quloq, qo\u02bbl, bo\u02bbyin, oyoq va boshqa joylariga taqiladigan taqinchoq va bezaklarini mahramdan boshqaga ko\u02bbrsatishlari joiz emasligi, ziynatlar taqiladigan joylar asosan, mahramdan boshqalar qarashi mumkin bo\u02bblmagan joylar ekani ta\u02bckidlanadi va Qur\u02bconi karimning Ahzob surasi 59-oyati havola sifatida keltiriladi:\u00a0\u201cEy payg\u02bbambar, juftlaringizga, qizlaringizga va mo\u02bbminlarning ayollariga ayting, ustlariga yopinchiqlarini o\u02bbrasinlar! Mana shu ularning (cho\u02bbri emas, balki ozod ayol ekanliklari) tanilib, ozorlanmasliklari uchun eng yaqin (vosita) dir\u201d[3:86]<\/em>. Bu oyatni sharhlab, xotin-qizlarning yopinchiqlari shunday bo\u02bblishi kerakki, ular o\u02bbz hojatlari bilan ko\u02bbchaga chiqadigan bo\u02bblsa, ularga shahvoniy tuyg\u02bbu bilan imo qilishga yo\u02bbl bo\u02bblmasligi,\u00a0jilbob, qamis<\/em>\u00a0yoki keng ko\u02bbylaklar ularni to\u02bbliq to\u02bbsib, qomatini boshdan oyoq yashirib turishi lozim, deb yozadi.<\/span><\/p>\n

XX asrning boshiga qadar qulchilik an\u02bcanasi davom etib kelayotgan bir paytda, muallif ayollarning yopinib yurishi ularning cho\u02bbri emasligidan dalolatdir, deb hisoblaydi va Ibn Abbos hamda Ubaydadan havola keltiradi:\u00a0\u201cMo\u02bbminlarning ayollari ozod ekani bilinib turishi uchun ko\u02bbzidan boshqa joyini, hatto boshi va qo\u02bbllarini ham jilbob bilan to\u02bbsishga buyurildi. Alloh ta\u02bcolo ularga satri avratni hur ekanining belgisi sifatida va cho\u02bbrilardan ajralib turishi uchun amr qildi<\/em>\u201d. Fikrini \u201cTafsiri Kashshof\u201dda keltirilgan rivoyat bilan davom ettirib, islom dini paydo bo\u02bblgan dastlabki davrda ozod ayollar kechki paytda cho\u02bbrilar kabi johiliya davridagidek ochiq kiyimda biror yumush bilan ko\u02bbchaga chiqqanida yosh yigitlar ularga cho\u02bbri deb o\u02bbylab tegajoqlik qilganini yozib, ozod ayollarning kiyimini cho\u02bbrilarnikiga o\u02bbxshamaydigan qilish buyurildi. Shundan keyin ular ta\u02bcmagirlarga salobatli va hashamatli ko\u02bbrinishi uchun hamma joylarini boshlari va yuzlarini ham to\u02bbsadigan bo\u02bbldi\u201d [3:87], deb yozadi.<\/span><\/p>\n

Domla Ikrom\u00a0\u201cEy payg\u02bbambar, juftlaringizga, qizlaringizga va mo\u02bbminlarning ayollariga ayting, ustlariga yopinchiqlarini o\u02bbrasinlar!\u201d<\/em>\u00a0oyatining ma\u02bcnosini musulmonlar ayollarini turli bo\u02bbhton qiluvchilardan asrashi va ularga aziyat yetishdan saqlashidir, deb ta\u02bcriflaydi. Ayol kishiga aziyat nafaqat tegajoqlik qilish bilan, balki so\u02bbz bilan ham yetishi mumkin, deb hisoblaydi. Mutafakkir erkakka so\u02bbz bilan aziyat berilganda bu faqat erkakka tegishli ish bo\u02bblsa, ayolga aziyat yetsa, uning erkak qarindoshlariga ham tegishli ishga aylanadi, deb uqtiradi. Muallif ayollar yuz va kaftlarini ochib yurishi mumkinligi, qolgan butun tanasi eridan boshqalar uchun nomahram ekani, ayolning boshqa joyiga faqat bemor bo\u02bblganida davolash uchun yoki shahodat qaytarganida qarash lozimligi, agar shahvatdan o\u02bbzini tiya olsa qoziga, guvohga yoki tabibga ayolning yuziga va kaftiga qarashga ruxsat berilganini ta\u02bckidlaydi [3:88].<\/span><\/p>\n

Muallif ayollarning o\u02bbranib yurishi haqidagi qarashlarini bayon etar ekan, ikki tafsir kitobini qiyosiy tahlil qiladi va \u201cAl-Kashshof\u201d tafsirida yuqoridagi oyat faqat payg\u02bbambar alayhissalomning xotinlari uchun maxsus nozil bo\u02bblgan deb ko\u02bbrsatilgani, \u201cTafsiri Ahmadiy\u201dda esa bu oyat barcha mo\u02bbmina ayollar uchun umumiy hukm sanalishini qayd etadi. Domla Ikrom erkak kishi ayoldan zarurat yuzasidan biror narsani\u00a0 parda ortidan so\u02bbrashi har ikki tomonning ham dilini pok tutishini ta\u02bcminlanishini \u201cTafsiri Ahmadiy\u201d, \u201cTafsiri Imom Abu Ja\u02bcfar Muhammad al-Jarir at-Tabariy\u201d va \u201cG\u02bbaroyibul Qur\u02bcon\u201d tafsirlariga tayanib izohlaydi [3:90].<\/span><\/p>\n

Domla Ikrom bu asarida ayollarning o\u02bbranib yurishi haqida islomiy kitoblarga tayanib ma\u02bclumot berish bilan cheklanib qolmay, ayol va erkak orasida vujudga kelishi mumkin bo\u02bblgan holatlar haqida \u201cHidoya\u201d kitobidan havola keltiradi:\u00a0Agar ayolga shahvatdan tiyila olsa, erkakning avrat bo\u02bblmagan joylariga xuddi kiyim yoki boshqa narsalarga qaraganidek qarashi mumkin. \u201cXunasa kitobi\u201dda yozilgani bo\u02bbyicha ayolning begona erkakka qarashi xuddi\u00a0 erkakning begona ayolga qaragani kabi haromdir. Negaki, o\u02bbzga jinsdagi odamga qarash ma\u02bcqul ish emas. Agar qalbida shahvat paydo bo\u02bblsa yoki xayoliga bundan-da kattaroq ishlar kelsa, o\u02bbsha ishlarga rag\u02bbbat yoki ozor yetsa, bunda ayol o\u02bbz nazarini tiyishi mustahab bo\u02bbladi.\u00a0 Agarda ayolga qarab turgan erkak kishida ham bu sifatlar paydo bo\u02bblsa, demak bu o\u02bbsha ayolga nazar solish harom ekaniga ishora bo\u02bbladi. Agar ayollarda shahvat kuchlilik qilib buni erkak batahqiq sezsa, erkakda ham shahvat qo\u02bbzg\u02bbaladi va ikki tomonlama bo\u02bbladi va qabih ishga yo\u02bbl ochiladi. Ayol unga qaramasa va unda shahvat qo\u02bbzg\u02bbalmasa, buni erkak sezadi va shahvat bir tomonlama bo\u02bbladi. Ikki tomonlama shahvat qo\u02bbzg\u02bbalishi bir tomonlamadan ko\u02bbra harom ishning vujudga kelishi uchun kuchli ta\u02bcsirga ega\u00a0<\/em>[3: 91].<\/span><\/p>\n

Muallif ayollarning ko\u02bbchada yurish odobi haqida \u201cSharhi Sahihi Buxoriy\u201d asariga tayanib fikr bildiradi. Ayollar ko\u02bbchaga faqat zarur yumushi bo\u02bblsagina qomatini namoyish qilmasdan, keng va ko\u02bbrimsiz kiyim kiygan holda chiqishi kerakligini, bezaklari ko\u02bbrinmasligi va ovozini balandlatmasligi joiz ekanini ta\u02bckidlaydi [3:92].<\/span><\/p>\n

Domla Ikrom ayollarning ziynati haqida gapirganda manbalarga tayanadi. Ziynat haqida Ibn Abbos va Ibn Shaybaning rivoyatlaridagi va \u201cRuhul ma\u02bconiy\u201d tafsiridagi ta\u02bcriflarni keltiradi. Ibn Abbos va Ibn Shaybaning rivoyatiga ko\u02bbra, \u201cziynat\u201d \u2013 bu surma, uzuk, halqa yoki marjonlardir. \u201cRuhul ma\u02bconiy\u201d tafsirida esa \u201cziynat\u201d ayolning ustidagi narsalarni va uning o\u02bbrnini anglatadi [3:93]. Ayollarning ziynati bo\u02bblmish sochini ko\u02bbchaga yoyib chiqishini qoralaydi va erkak kishining\u00a0 ayolning ko\u02bbkragi va uning atrofiga qarashi aniq fitnani keltirib chiqaradi, deb yozadi [3:94].<\/span><\/p>\n

Ayollarning ovozi nozik va chiroyli bo\u02bblishi erkak kishida shahvat uyg\u02bbotishi mumkinligini uqtirib, \u201cAyoldan Qur\u02bconni o\u02bbrganishdan ko\u02bbra, ko\u02bbr kishidan o\u02bbrgangan yaxshiroqdir<\/em>\u201d, deb ta\u02bckidlaydi. Payg\u02bbambar alayhissalomning \u201cTasbeh erkaklar uchun, qarsak ayollar uchun\u201d (ya\u02bcni, namozda imom xatoga yo\u02bbl qo\u02bbysa, erkaklar subhanalloh deb ovoz chiqargan, ayollar esa ovoz chiqarmasdan qarsak chalgan) degan fikrlarini keltirib o\u02bbtadi.<\/span><\/p>\n

Domla Ikrom erkaklarning begona ayolga qarashini uch turga ajratadi. Birinchisi, begona ayolga noxos ko\u02bbz tushishi bo\u02bblib, bunda erkak darrov ko\u02bbzini olib qochishi shart qilinganini Qur\u02bconi karimning Nur surasi 30-oyati\u00a0(\u201cAlloh buyuradi: \u201c(Ey Muhammad alayhissalom), mo\u02bbminlarga ayting, ko\u02bbzlarini (nomahram ayolga tikishdan) to\u02bbssinlar\u201d)<\/em>\u00a0va Isro surasining 36-oyati (\u201cAlloh ta\u02bcolo buyuradi: \u201cAlbatta, (insonlar qiyomat kunida) quloq, ko\u02bbz va dil \u2013 bularning barchasi to\u02bbg\u02bbrisida so\u02bbralurlar\u201d) orqali isbotlaydi. Shuningdek, Muhammad payg\u02bbambarning:\u00a0\u201cEy Ali, (begona ayollarga) ikki marta qarama. Negaki, birinchisi o\u02bbzingniki, ikkinchisi o\u02bbzingniki bo\u02bblmaydi\u201d<\/em>\u00a0degan fikrlari va Jobirning: \u201cBir kuni rasululloh (S.A.V.)dan daf\u02bcatan qarash to\u02bbg\u02bbrisida so\u02bbradim. U zot dedilar: \u201cKo\u02bbzingni olib qoch\u201d. Imkon boricha birinchi nazardan ham saqlanish kerak. Agar qasddan qaramasa, u kechirimli bo\u02bbladi\u201d,<\/em>\u00a0mazmundagi rivoyatini havola sifatida keltiradi.<\/span><\/p>\n

Domla Ikrom erkaklarning ayollarga nazar solishi mumkin bo\u02bblgan ikkinchi holatni biror maqsadda, masalan, nikoh payti ayolning yuzi va qo\u02bbliga qarash mumkin, deb yozadi [3:95].<\/span><\/p>\n

Muallif uchinchi turdagi razm solishni ayolga shahvat nazari bilan qarash deb yozadi va undan qattiq saqlanish lozimligini uqtiradi va Imom Roziyning \u201cTafsiri kabir\u201dida yozilgan Muhammad payg\u02bbambarning\u00a0\u201cKo\u02bbzlar ham zino qiladi\u201d<\/em>\u00a0iborasini ilova sifatida keltiradi [3:96].<\/span><\/p>\n

Domla Ikrom musulmon bo\u02bblmagan ayollar masalasida \u201cNodirul fatvo\u201d va \u201cRaddul muxtor\u201d kitobiga tayanib:\u00a0\u201cAgar ayol musulmon bo\u02bblmagan ozod ayol bo\u02bblsa, uning faqatgina yuziga qaraladi. Ammo bu ularning zamonida, ya\u02bcni islomga qadar bo\u02bblgan davrda edi. Bizning hozirgi zamonimizda esa musulmon bo\u02bblmagan o\u02bbsmir qizga ham qarash man qilinadi. Unga qarash makruh, agar shahvat bilan qaralsa haromdir<\/em>\u201d [3:96], deb yozadi. Ko\u02bbz zinosi barcha yomonliklarning ibtidosi ekanini ta\u02bckidlab, \u201cZaxiratul muluk\u201d asaridan quyidagi havolani keltiradi:\u00a0\u201cInson vujudidagi shaytonning juda tez uchadigan o\u02bbqi bu ko\u02bbzdir. Zero boshqa barcha hislar toki, ularga biror narsa tegmasa, nima gapligini bilmay o\u02bbz joyida sokin turaveradi. Ammo ko\u02bbz shunday bir hiski, u uzog\u02bbu yaqindan baloyu gunohlarni ovlaydi<\/em>.<\/span><\/p>\n

Mutafakkir ko\u02bbz zinosi haqida turli diniy kitoblardan havolalar keltirish bilan cheklanib qolmay, undan yetadigan zararlarni she\u02bcriy tarzda ifodalashga ham harakat qiladi:<\/span><\/p>\n

In hama ofatki, ba tan merasad,<\/em><\/span><\/div>\n
Az nazar tavba shikan merasad.<\/em><\/span><\/div>\n
Diyda furo\u02bb po\u02bbsh chu dar durru sadaf,<\/em><\/span><\/div>\n
To nashavi tiyri baloro hadaf.<\/em><\/span><\/div>\n

(Mazmuni:\u00a0Tanaga yetadigan barcha ofatlar, albatta nazardan yetadi. Sen nazaringni yashir go\u02bbyoki sadafdek, shunda balolarga nishon bo\u02bblmaysan)\u00a0<\/em>[3:97].<\/span><\/p>\n

Domla Ikrom ayollar ko\u02bbchaga chiqqanda, o\u02bbziga haddan ziyod oro berib, atrofdagilarni o\u02bbziga jalb qilmasligi kerakligini uqtiradi. Ko\u02bbzlariga surma, qo\u02bbllariga hino qo\u02bbyishi mumkinligini aytib, yuz va qo\u02bbl kaftlaridan boshqa barcha tana a\u02bczolari yopiq bo\u02bblishi o\u02bbzi uchun foydali bo\u02bblishini yozadi va Nur surasidan quyidagi oyatni keltiradi: \u201cVal yadribna bixumrihinna \u02bcala juyubihinna va la yubdiyna ziynatahunna\u201d,<\/em>\u00a0ya\u02bcni,\u00a0ayollar ro\u02bbmoli bilan ko\u02bbkrak va siynalarini o\u02bbrasin, tokim sochiyu bo\u02bbyinigacha yopilsin, ziynatlari hisoblanadigan boshu bilaklarini, siynayu boldirlarini oshkora qilmasin<\/em>.<\/span><\/p>\n

Muallif kitob so\u02bbngida erkak kishining o\u02bbziga tegishli bo\u02bblgan ayolni rashk qilishi masalasiga ham to\u02bbxtalib o\u02bbtadi va Muhammad Payg\u02bbambar (S.A.V.)ning\u00a0\u201cQalbi teskari bo\u02bblgan kishigina rashk qilmaydi\u201d,<\/em>\u00a0degan hadislarini izohlashga harakat qiladi. Rashk so\u02bbziga ta\u02bcrif berib,\u00a0 \u201cbu begona erkaklarni ayollarining yoniga kiritmaslik, ko\u02bbchaga iznsiz chiqarmaslikdir\u201d, deb yozadi. Shayx Ahmad Rumiyning \u201cMasolikul axbor\u201d asarida erkak kishi o\u02bbz ayolini ko\u02bbchaga iznsiz chiqishiga yo\u02bbl qo\u02bbymasligi kerakligi, xotin erining ruxsati bilan ko\u02bbchaga chiqqanida o\u02bbranib chiqishi lozimligi, atir sepmasligi va yo\u02bblning serqatnov yoki bozorga olib boradigan qismidan yurmasligi, eriga aytgan manzilidan boshqa joyga bormasligi shart qilib qo\u02bbyilganini ko\u02bbrsatib o\u02bbtadi [3:97].<\/span><\/p>\n

Xulosa qilib aytganda, XX asrning boshida Turkiston mintaqasida ayollarning o\u02bbranib yurishiga barham berish uchun harakat boshlangan bir paytda Buxoro muftisi Domla Ikrom Qur\u02bconi karim, Hadisi sharif va ko\u02bbplab islomiy kitoblarga asoslanib \u201cRisolayi forsiya dar bayoni vujubi satri niso\u201d asari orqali bu masalaga o\u02bbz munosabatini bildirdi. Ayollarning ochiq yurishi islomda qoralanishini bayon qilib, yopiq kiyinib yurishi ularning xavfsizligining garovi ekanini uqtirdi. Erkaklarning ayollar bilan munosabatda juda ehtiyotkor bo\u02bblishga da\u02bcvat etdi. Ko\u02bbrinib turibdiki, jamiyatda islohotlar amalga oshirilishining tarafdori bo\u02bblgan Domla Ikrom islom an\u02bcanalariga sodiq ulamo sifatida ayollarning zeb-ziynatga burkanib yurishi, haddan ortiq bo\u02bbyanishi va qaddi-qomatini ko\u02bbz-ko\u02bbz qiladigan kiyimlar kiyishiga qarshi bo\u02bblgan. Ayollarning o\u02bbranib yurishi qullik belgisi emas, balki ozodligi belgisi ekanini isbotlashga harakat qilgan.\u00a0<\/strong><\/span><\/p>\n

MANBA VA ADABIYOTLAR<\/strong><\/span><\/div>\n
\n
    \n
  1. S.Ayniy. Buxoro inqilobi tarixi uchun materiallar. Moskva: SSSR xalqlarining markaziy nashriyoti, 1926.<\/span><\/li>\n
  2. O\u02bbzRMDA, I-3 fond, 2-ro\u02bbyxat, 215-yig\u02bbmajild.<\/span><\/li>\n
  3. Risolayi forsiya dar bayoni vujubi satri niso. (Ayollarning o\u02bbranib yurishining vojib ekanligi to\u02bbg\u02bbrisida forscha risola). Yangi Buxoro. 1912.\u00a0<\/em><\/span><\/li>\n<\/ol>\n<\/div>\n
    IZOHLAR:<\/em><\/strong><\/span><\/div>\n
      \n
    1. \n
      Jilbob \u2013 turli xil matodan tikiladigan, boshdan oyoqgacha tanani yopadigan ustki kiyim. Milhafa ham deyilib, ko\u02bbylak yoki boshqa kiyimlarning ustidan o\u02bbraladi.<\/em><\/span><\/div>\n<\/li>\n
    2. \n
      Qamis \u2013 uzun ko\u02bbylak.<\/em><\/span><\/div>\n<\/li>\n<\/ol>\n

      \u00a0<\/em><\/span><\/p>\n

      Dilnoza Jamolova,<\/strong><\/span><\/div>\n
      O\u02bbzbekiston FA Tarix instituti doktoranti,<\/strong><\/span><\/div>\n
      tarix fanlari bo\u02bbyicha falsafa doktori, katta ilmiy xodim<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

      Ayollarning o\u02bbranib yurishlari Turkistonning markaziy shaharlarida qadimdan odatga aylangan. Ammo XX asrning boshida jamiyat hayotini isloh qilish uchun boshlangan harakatning zamirida ayollarning haq-huquqini tiklash, ularning maktablarda bilim olib, kasb-hunar bilan erkin shug\u02bbullanishiga imkoniyat yaratish maqsadi ham bor edi. O\u02bbz davrining yetuk ulamosi Domla Ikrom barcha zamonaviyliklarni qo\u02bbllab-quvvatlasa-da, ayollarning paranjidan voz kechishiga qarshi chiqqan [1:63]. Muallif …<\/p>\n","protected":false},"author":1,"featured_media":22973,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nBUXORO AMIRLIGIDA XOTIN-QIZLAR: ISLOMIY AN\u02bcANALAR VA KIYINISH MASALASI (DOMLA IKROM ASARI ASOSIDA) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"BUXORO AMIRLIGIDA XOTIN-QIZLAR: ISLOMIY AN\u02bcANALAR VA KIYINISH MASALASI (DOMLA IKROM ASARI ASOSIDA)\" \/>\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=22975&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"BUXORO AMIRLIGIDA XOTIN-QIZLAR: ISLOMIY AN\u02bcANALAR VA KIYINISH MASALASI (DOMLA IKROM ASARI ASOSIDA) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"BUXORO AMIRLIGIDA XOTIN-QIZLAR: ISLOMIY AN\u02bcANALAR VA KIYINISH MASALASI (DOMLA IKROM ASARI ASOSIDA)\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=22975&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=\"2022-07-14T09:52:31+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/07\/buxoroda.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"523\" \/>\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=\"10 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=22975&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=22975&lang=oz\",\"name\":\"BUXORO AMIRLIGIDA XOTIN-QIZLAR: ISLOMIY AN\u02bcANALAR VA KIYINISH MASALASI (DOMLA IKROM ASARI ASOSIDA) - 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