{"id":23052,"date":"2022-07-20T09:14:42","date_gmt":"2022-07-20T04:14:42","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=23052"},"modified":"2022-07-20T09:14:42","modified_gmt":"2022-07-20T04:14:42","slug":"qisasi-rabguziyning-tabdili-masalalari-qissasi-idris-alayhissalom-misolida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=23052&lang=oz","title":{"rendered":"QISASI RABG\u2018UZIYNING TABDILI MASALALARI (\u201cQissasi Idris alayhissalom\u201d misolida)"},"content":{"rendered":"

Alloh taolo bandalarini yer uzra tarqatib qo\u2018ygandan so\u2018ng ularni to\u2018g\u2018ri yo\u2018lga yo\u2018llab, haq manhajni ko\u2018rsatib qo\u2018ydi. Bandalariga o\u2018zlaridan bo\u2018lgan payg\u2018ambarlarini yuborib ular orqali o\u2018zini tanitdi. Ikki dunyo saodatini ko\u2018rsatdi. Muqaddas islom dinida payg\u2018ambarlar alayhimussalomni hurmat qilish, ularga nisbatan muhabbatlik bo\u2018lish hamono ularning ibratga boy hayotlaridan o\u2018rnak olish targ\u2018ib qilinadi. \u201cIslom payg\u2018ambarlarga iymon keltirishni islomiy aqidaning arkonlaridan biri qilib qo\u2018ydi. Musulmonlar shu bois payg\u2018ambarlarning barchasiga iymon keltiradi, ularga ehtirom ko\u2018rsatadi\u201d [6:18].<\/span><\/p>\n

Idris alayhissalom Qur\u2019oni karimda ismlari zikr etilgan, sifatlari ta\u2019riflangan, Payg\u2018ambarimiz sollallohu alayhi vasallamning hadisi shariflarida ahvolotlari bayon etilgan mo\u2018tabar Payg\u2018ambar \u2013 Nabiyullohdir.<\/span><\/p>\n

Idris alayhissalomning siymolari islomdan oldin ham ancha mashhur bo\u2018lib, yahudiy dinida ayricha tasavvurlar, diniy qarash va e\u2019tiqodlar mavjud bo\u2018lgan. Idris alayhissalom haqida Eski ahd, O\u2018lik dengiz topilmalaridan bo\u2018lmish Kitobi Axnux, Talmud kabi bir qator yahudiylarning diniy kitoblarida Idris alayhissalomning tarjimayi hollari haqida boy tasavvurlar uchraydi.<\/span><\/p>\n

Idris alayhissalom haqida Qur\u2019oni karimning Maryam va Anbiyo surasida Alloh taolo shunday marhamat qiladi: \u201cYana (bu) Kitobda Idris (qissasini) yod eting! Darhaqiqat, u sadoqatli payg\u2018ambar edi. Biz uni yuksak maqomga ko\u2018tardik\u201d [1:199], \u201cIsmoil, Idris va Zul-kiflni (eslang). Barchalari sabr qiluvchilardandir\u201d[1:215]. Yuqoridagi oyatlarda Idris alayhissalomning sohibi risolat bo\u2018lganlari va u zotda musulmonlar uchun o\u2018rnak bo\u2018ladigan ikki ulug\u2018 fazilat-xislat: Sidq va sabr mujasssam ekani anglanadi. Idris alayhissalom Hazrati Odamning vorisi bo\u2018lmish Shis alayhissalomdan keyingi, To\u2018fondan avvalgi davrda yashab bani basharni ilohiy ma\u2019rifatga, ziyoga, haqqa da\u2019vat etgan zot sifatida tafsir va payg\u2018ambarlar siyrati haqidagi kitoblarda ta\u2019rif etiladi. Ibn Kasir rahmatullohi alayh \u201cTafsiri Qur\u2019on il-Azim\u201d nomli asarida Idris alayhissalomni birinchi bo\u2018lib qalam bilan yozganlari, birinchi tikuvchi bo\u2018lganlari xususida turli darajadagi Payg\u2018ambarimiz Muhammad alayhissalomdan rivoyat qilingan hadislarni keltiradiki, bular Hazrat Idrisning shaxsiyatlarini bilishda ma\u2019lum darajada ahamiyat kasb etmasdan qolmaydi. Xususan, kitobning bir o\u2018rnida Idris alayhissalomning sifatlari haqida shunday ma\u2019lumotlarni keltirsa : \u201cIdris alayhissalom Alloh taolo o\u2018z kitobida maqtagan, nubuvvat va siddiqlik sifatlari ila ta\u2019riflagan mo\u2018tabar payg\u2018ambar Uxnux bo\u2018ladilar. Nasabda Rasululloh sollallohu alayhi vasallamning bosh bo\u2018g\u2018inlarida turadilar\u201d [2:75]. Boshqa bir o\u2018rinda \u00a0vafotlari haqida bayon etib, Qur\u2019onning Maryam surasidan yuqoridagi (\u201cVa uni oliy maqomga ko\u2018tardik\u201d) oyatni tafsir qilib, \u201cAlloh taoloning \u201cVa uni oliy maqomga ko\u2018tardik\u201d kalomining tafsirini ikki sahih manbada keltirilgan Rasululloh sollallohu alayhi vasallamning Isro voqeasining bayoni haqidagi hadislariga muvofiq (Rasululloh ushbu hadisda 4-qat osmonda Idris alayhissalomni ko\u2018rganliklarini aytadilar) Idris alayhissalom 4 qat osmondadirlar\u201d [2:95] degan ma\u2019lumotni keltiradi. Mashhur musulmon mufassir olimi, muarrix alloma Muhammad ibn Jarir Tabariy o\u2018zining \u201cTarix ul-umam val-muluk\u201d asarida esa Ibn Kasirdan farqli o\u2018laroq shunday ma\u2019lumotlarni bayon qiladi: \u201cIsmlari Uxnux bin Yarod bin Mahloiyl bin Qiynon bin Anush bin Shis bin Odam\u2026Uni Idris deb atashlariga sabab, u birinchi bo\u2018lib odamlarga maktubot qilingan vahiydan dars berardi\u2026Ibn Is\u2019hoqning bayon qilishicha Idris alayhissalom nubuvvat ato etilgan birinchi nabiydirlar\u201d [3:171]. Zamonasining mashhur muarrix olimlaridan doktor Afif Abdulfattoh Tabbora \u201cMa\u2019al anbiyo fil Qur\u2019on il-Karim\u201d asarida yuqoridagi ma\u2019lumotlarni jamlab shunday yozadi: \u201cQur\u2019on Idris alayhissalomni sabr, sidq va oliy maqom sifatlari ila tavsiflaydi. Ulamolarning yakdil xulosasiga ko\u2018ra, Idris alayhissalomga Jabroil farishta kufr va zalolatga botgan Qobil naslini hidoyatga boshlash, Allohga tavba qilib, shariatni mahkam ushlashlari haqida vahiy keltiradi. Qur\u2019onda u zotning hayoti va ta\u2019limoti haqida mufassil ma\u2019lumot keltirilmagan\u2026 Ba\u2019zi toifalar aytadiki, Idris alayhissalom Bobilda tug\u2018ilgan va shu yerda yashagan. U umrining avvalida bobokaloni bo\u2018lgan Shis bin Odam alayhissalomdan ta\u2019lim olgan. U zot ulg\u2018aygach Alloh taolo unga nubuvvat yuboradi, Idris alayhissalom Odam avlodlarini Shis va Odam alayhissalom shariyatlariga muvofiq yashashni, buzg\u2018unchilik va fasod qilishlikdan qaytarishni amr etadi. Ozchilik odam unga ergashadi. Ko\u2018pchilik dushman bo\u2018ladi. O\u2018zlariga ergashganlar bilan Misr tomon yo\u2018l oladilar\u201d [6:56].<\/span><\/p>\n

Shavqiy Abu Xalil \u201cAtlas ul-Qur\u2019on\u201dda Idris alayhissalomning faoliyatlari xaritasini shunday ko\u2018rsatadi: <\/span>[7:18].<\/span><\/p>\n

Musulmonlar yashaydigan o\u2019lkalarda payg\u2018ambarlar haqidagi qissalarning voqealari ilohiy ma\u2019rifatga yo\u2018grilgani va ibratga boyligi, odamlar uchun turli umr so\u2018qmoqlarida chiroyli manhaj-o\u2018rnak bo\u2018lishi bilan xarakterlangan. Shu sababdan bu o\u2018lkalarda payg\u2018ambarlarning hayoti haqida yozilgan kitoblar ancha mukammalligi bilan ajralib turadi. Deyarli barcha musulmon xalqlarida ayni mavzudagi manbalar talaygina topiladi. Turkiy xalqlar, xususan, o\u2018zbek adabiyotida payg\u2018ambarlarning siyratini yoritgan dastlabki mo\u2018tabar manba sifatida Nosiruddin Burhonuddin Rabg\u2018uziyning qalamiga mansub \u201cQisasi Rabg\u2018uziy\u201d asari ko\u2018riladi. Bu manba o\u2018zida o\u2018zgacha badiiylikni mujassam etgani uchun turkiy musulmon xalqlarining orasida juda mashhur va ko\u2018p nusxalarga ega. Shu bois bu asarning sahih matnini topish va uni hozirgi tilimizga tabdil qilish, birinchi o\u2018rinda keng kitobxonlar ommasini hazrat payg\u2018ambarlarning hayoti bilan yaxshiroq tanishishga, shuningdek, milliy madaniyatimizning qadim sarchashmasi bo\u2018lgan muborak asardan bahramand bo\u2018lishiga sabab bo\u2018ladi.<\/span><\/p>\n

Rabg\u2018uziyning qissalarida payg\u2018ambarlarning hayoti o\u2018zgacha yo\u2018sinda, tarixiylik tamoyiliga muvofiq keltirilgan va badiiy, ixcham bayon etilgan. Bu holatni biz yuqorida siyratlari bilan tanishib chiqqan Idris alayhissalom qissasida ham ko\u2018rishimiz mumkin. Ahamiyatli tomoni shundaki, ayni asarning bir nechta nusxalarida Idris alayhissalom haqidagi qissaning voqealar rivoji, matniy xususiyatlari turlicha holatda. Chunonchi, XV asrga oid ilmiy tadqiqotimiz ostiga olingan Londondagi Britaniya muzeyida saqlanayotgan qo\u2018lyozma nusxa asosida 1990 yilgda E.Fozilov, A.Yunusov va H.Dadaboyevning noshirligida tayyorlangan nashr (A), 1881 yillda rus turkshunosi Ilyuminskiy Qozon shahrida nashr qilgan arab yozuvidagi toshbosma nashr (B) va 2014 yilda Baxtiyor Abdushukurov nashr etgan \u201cQisasi Rabg\u2018uziy\u201dning hozirgi o\u2018zbek tilidagi tabdil nusxasi (C)ning matnlari Idris alayhissalom qissasi doirasida \u00a0nashrlararo taqqoslanganda nusxalarning matnlari aro tafovutli holat ko\u2018zga ko\u2018rinadi. Qissa C nusxada uchramaydi. Bunga sabab ayni nusxa tabdiliga asos sifatida olingan manbada bu qissaning keltirilmaganidir. A va B nusxada uchrasa-da, qissalarning mazmuniy va matniy xususiyatlari tafovutlidir. Qissalarning kirish qismi deyarli barcha manbalarda Idris alayhissalom madhi va ta\u2019rifi bilan boshlanadi. B nusxada bu qism biroz chalkash, imloviy xatolarga boy. Bu narsa A nusxa bilan solishtirilganda yaqqol namoyon bo\u2018ladi. Kirish qism A nusxada quyidagicha yozilgan: \u201cIdris Payg\u2018ambar alayhissalom ul umri<\/strong> ukush, diydori kushish<\/strong>, Azroilg\u2018a qotishg\u2018an<\/strong>, rizvon birla yanashg\u2018an, dunyodin qushdek uchg\u2018an, tamug\u2018g\u2018a kirib chiqg\u2018an, Sirotdin yashindek kechgan, uchmoh qabug\u2018in ochg\u2018an, o\u2018zi aziz innahu kona siddiqan nabiyyan va rafa\u2019nahu makonan aliyyan, <\/em>o\u2018rni adiz, arig\u2018 zotlig\u2018 Axnuh otlig\u2018 Idris yalavoch\u201d.<\/span><\/p>\n

\u201cAytayin Idris yalavoch so\u2018zlarin, Oqil eran aql-u hush birla aningkim<\/strong> tinglayur. Ilm <\/strong>ortuq olim erdi ibodatda soniy<\/strong>, Fazli birla uluv olim ilmni kez anglayur<\/strong>. Ilm-u fazl-u zuhd-u judi-yu dars-u<\/strong> amal, Toating\u2018a barcha olam bil muni-yu kez tinglayur\u201d<\/strong>.<\/span><\/p>\n

\u201cO\u2018zi bilg\u2018an ilmini hech kim <\/strong>ersa bilmadi, Ko\u2018p<\/strong> ibodat qilg\u2018anin teb xaloyiq tinglayur. O\u2018ldi, tirildi, tamug\u2018g\u2018a kirdi, chiqdi ul<\/strong> yana, Ushtumoq<\/strong>qa kirdi, qoldi bir<\/strong> kun anda, monglayur<\/strong>. Oti Ahnux erdi, o\u2018kush dars qilmish uchun atandi\u201d [8:36].<\/span><\/p>\n

B nusxada esa quyidagicha keltirilgan: \u201cUl amali <\/strong>o\u2018kush, diydori kusush,<\/strong> Azroil bilan tobishg\u2018on<\/strong>, dunyodin qushdek uchg\u2018on, tamug\u2018g\u2018a kirib chiqg\u2018on, sirot ko\u2018prukin<\/strong> kechkan, uchmox eshikin<\/strong> ochg\u2018on o\u2018zi aziz (Innahu kaana siddiqon nabiyyan), o\u2018rni abiz <\/strong>(Va rofa\u2019naahu makanan aliyyan) arig\u2018 zotlig\u2018, yaxshi otlig\u2018 Idris Payg\u2018ambar salovatullohi alayhi va salomuh\u201d. <\/strong>Nazm:<\/span><\/p>\n

\u201cAytayin Idris payg\u2018ambar so\u2018zlarini biltiyur<\/strong>, Oqil eran aqlu-hushi birla oni <\/strong>tinglayur. Amali ortuq olim edi ham ibodatg\u2018a beniz, Fazli birla uluvvi olam ilmini kas tinglayur<\/strong>. Fazl-u ilm-u zuhd-u jud-u dars-u tadrisi amal<\/strong>, Toatig\u2018a jumla olam toatin<\/strong> Haq tonglayur. <\/strong>O\u2018zi bilkan ilmni hargiz kim<\/strong> ersa bilmadi, Ham ibodat qilg\u2018onini ikki olam tonglayur. <\/strong>O\u2018ldi tirildi tamug\u2018g\u2018a kirdi chiqdi yano, Uchmox<\/strong> ichra kirdi qoldi bukun<\/strong> onda teklayur. <\/strong>Oti Axnux <\/strong>erdi oning beshki dars oyg\u2018an uchun Idris otandi\u201d <\/strong>[9:37].<\/span><\/p>\n

Yuqoridagi ikki iqtibosdan shu narsa ayon bo\u2018ladiki, A nusxada matniy xato va kamchiliklar B nusxadan ko\u2018p. Ayrimlari matn mazmuniga jiddiy putur yetkazadi. Chunonchi, \u201cdiydori kushish\u201d, \u201cAzroilg\u2018a qotishg\u2018an\u201d, \u201cmonglayur\u201d kabi so\u2018z va so\u2018z birikmalari\u00a0 mavhum ma\u2019no ifodalamoqda. Ammo A nusxa tili B nusxanikidan qadimiy. B nusxa birmuncha keyin nashr qilingani bois tili hozirgi tilimizga ancha muvofiq, shu bilan birgalikda matniy-mazmuniy xususiyatlari yaxshi ahvolda. B nusxada Idris alayhissalom ismlarining qo\u2018yilish sababi keltirilgan: \u201cOti Axnux erdi oning beshki dars oyg\u2018an uchun Idris otandi\u201d. Ammo A nusxada bu qism chala ifodalangan: \u201cOti Ahnux erdi, o\u2018kush dars qilmish uchun atandi\u201d. Idris alayhissalomning Idris deya nomlanishlarini olimlar arabcha \u201cdarasa\u201d fe\u2019lidan olingan bo\u2018lib, ko\u2018p dars qilganlari uchun Idris deb atalganini aytadi. \u201cIdris ismi arabiy nom bo\u2018lib, Tavrotda kelgan nom asosida yasalgan hosila o\u2018laroq arabiy dars otiga radifdoshdir. Shu jihatdan Idris nomi \u201cdars beruvchi\u201d, \u201cdonishmand\u201d, \u201cboshqalarga dars beruvchi\u201d, \u201cilm o\u2018rgatuvchi\u201d ma\u2019nolarini beradi\u201d [10:45]. Rabg\u2018uziy keltirgan ma\u2019lumotlar yuzasidan tadqiq olib borish natijasida shu narsa ayon bo\u2018ldiki, sharq allomalari \u00a0Idris alayhissalomning ismlari ta\u2019vilida ham turli mulohazalarni bayon etishgan, masalan: \u201cAl-Quftiy: \u201cBu ism yunonchadan Tirmis bo\u2018ladi\u201d desa, Al-Qazviniy: \u201cUni (Idris alayhissalom) ismi sharifi Hnux bin Yard bin Mahloyil bin Anush bin Shis bin Odam alayhissalomdir deb ta\u2019kidlaydi. Ibn Al-Asir \u201cUni Hirmis al-Hakim deb atashadi\u201d, desa, Ibn al-Ibriy: \u201cQadimgi yunonlar Hnux bu \u2013 Hermisdir deb da\u2019vo qiladi va unga Trimijistus deb laqab bergan. Bu laqab uch narsaning ta\u2019limini beruvchi degan ma\u2019noni beradi. Zero Boriy taolo uning zotida uch sifatni zohir etgandi. Bular: vujud, hikmat va hayot. Bu nomni arablar Idris (alayhissalom) deb ataydi\u201d [4:85]. Tarixchi Ibn al-Ibriy sobiiylar Idris alayhissalomning ismlarini aslida Hermis deb bilgan deydi, lekin Hermis ismiga nisbat beriluvchi tarixiy shaxslar uchta bo\u2018lganini kitobida yozadi va ularga shunday izoh beradi:<\/span><\/p>\n

    \n
  1. Yuqori Misrda yashagan Hermis<\/strong>. Bu birinchi bo\u2018lib hikmat durdonalarini so\u2018zlagan hakim. U odamlarni To\u2018fondan va zamonasidagi ilmlarning yo\u2018qolib ketishidan ogohlantirgan. Ehromlarning bunyodkori, ulardagi sanoat va ashyolar suratini chizuvchisi, ularga turli fanlardan namunalarni o\u2018zidan keyingilarga yodgorlik o\u2018laroq qolishini xohlab o\u2018ydirib yozdirgan rassom.<\/span><\/li>\n
  2. Hermiss al-Bobiliy<\/strong>. Kaldoniyndan bo\u2018lgan Kaluzoda To\u2018fondan keyingi davrda yashagan va Bobil shahrining Namrud bin Kushdan keyin qayta tiklagan bunyodkori.<\/span><\/li>\n
  3. Hermis al-Misriy<\/strong>. Trimijistus deb laqab berilgan hakim [5:11].<\/span><\/li>\n<\/ol>\n

    Bu tahlillar natijasida shu narsa aniq bo\u2018ladiki, A nusxa B nusxadan mazmunan va matnan ancha sahih holatda. B nusxa qadimiyroq bo\u2018lsa-da, matniy chalkashliklar va xato-kamchiliklar bilan to\u2018lib toshgan. Shuningdek, o\u2018quvchi o\u2018qiganda ha deganda matnning mazmunini anglab ololmaydi. London nusxasidagi bunday kamchiliklar xususida Niderlandiyadagi Iogan Gutenberg nomidagi Mayns universiteti professori Hendrik Boyoshen shunday yozadi: \u201cBritaniya muzeyidagi qo\u2018lyozma nusxaga tayanib, boshqa qo\u2018lyozma nusxalar xususida aniq bir fikr aytish mushkul. Zotan Londondagi bu qo\u2018lyozma nusxaning o\u2018zi xattot tomonidan, zamonaviy qilib aytganda, kitob do\u2018konida sotish uchun ko\u2018chirilgan\u201d [11:15].<\/span><\/p>\n

    Xulosa sifatida shuni aytish kerakki, \u201cQisasi Rabg\u2018uziy\u201dning hozirgi tilimizga tabdil qilish jarayoni anchayin murakkab jarayon bo\u2018lib, bunda birgina nusxaga tayanib qolish asarning to\u2018laqonli mazmun-mohiyatini ochib bermaydi. Asarning bir nechta nusxalari solishtirilib asl matnni tiklash va u asosida tabdil jarayonini amalga oshirish matnshunoslik ilmining bu kundagi dolzarb masalasidir.<\/span><\/p>\n

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      Abulfido Ismoil ibn Umar ibn Kasir. Tafsiri Qur\u2019on il-Azim. \u2013 Bayrut: Dor ul-fikr, 2009.<\/span><\/div>\n<\/li>\n
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      Muhammad ibn Jarir Tabariy. Tarixi rusul val-muluk. \u2013 Bayrut: Dor ul-fikr, 2009.<\/span><\/div>\n<\/li>\n
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      Hudo Darvesh. Nabiyulloh Idris alayhissalom bayna misriyyatil qadimiyyati val-yahudiyyati val-islam. \u2013 Qohira: Dor us-salom, 2009.<\/span><\/div>\n<\/li>\n
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      Ibn al-Ibriy. Tarixu muxtasarid duval. \u2013 Lubnon: Dor ur-roid al-Lubnoniy, 1994.<\/span><\/div>\n<\/li>\n
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      Afif Abdulfattoh Tabbora. Maal anbiyo fil Qur\u2019onil Karim. \u2013 Bayrut: Dor ul-ilm lilmulloyin, 2018.<\/span><\/div>\n<\/li>\n
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      Shavqiy Abu Xalil. Atlas ul-Qur\u2019on. \u2013 Bayrut: Dor ul-fikr, 2004.<\/span><\/div>\n<\/li>\n
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      Nosiruddin Rabg\u2018uziy. Qisasi Rabg\u2018uziy. \u2013 Toshkent: Yozuvchi, 1990.<\/span><\/div>\n<\/li>\n
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      Nosiruddin Rabg\u2018uziy. Qisas ul-anbiyo. \u2013 Qozon (Toshbosma). 1881.<\/span><\/div>\n<\/li>\n
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      Rushdiy al-Badroviy. Qisas ul-anbiyo vat-tarix. \u2013 Qohira: Majallad ul-arabiyya, 2009.<\/span><\/div>\n<\/li>\n
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      Henrik Boyeshan. Qisasi Rabg\u2018uziy nusxalari taqqoslansa. Yoshlik jurnali, 2018-yil, 8-son.<\/span><\/div>\n<\/li>\n<\/ol>\n
      Rahmatjon TO\u2018RAQULOV,<\/span><\/strong><\/div>\n
      Guliston davlat universiteti Adabiyotshunoslik magistratura yo\u2018nalishi 2-kurs magistranti<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

      Alloh taolo bandalarini yer uzra tarqatib qo\u2018ygandan so\u2018ng ularni to\u2018g\u2018ri yo\u2018lga yo\u2018llab, haq manhajni ko\u2018rsatib qo\u2018ydi. Bandalariga o\u2018zlaridan bo\u2018lgan payg\u2018ambarlarini yuborib ular orqali o\u2018zini tanitdi. Ikki dunyo saodatini ko\u2018rsatdi. Muqaddas islom dinida payg\u2018ambarlar alayhimussalomni hurmat qilish, ularga nisbatan muhabbatlik bo\u2018lish hamono ularning ibratga boy hayotlaridan o\u2018rnak olish targ\u2018ib qilinadi. \u201cIslom payg\u2018ambarlarga iymon keltirishni islomiy aqidaning …<\/p>\n","protected":false},"author":1,"featured_media":23050,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nQISASI RABG\u2018UZIYNING TABDILI MASALALARI (\u201cQissasi Idris alayhissalom\u201d misolida) - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"QISASI RABG\u2018UZIYNING TABDILI MASALALARI (\u201cQissasi Idris alayhissalom\u201d misolida)\" \/>\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=23052&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"QISASI RABG\u2018UZIYNING TABDILI MASALALARI (\u201cQissasi Idris alayhissalom\u201d misolida) - 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