{"id":25133,"date":"2022-11-01T10:16:54","date_gmt":"2022-11-01T05:16:54","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=25133"},"modified":"2022-11-01T10:16:54","modified_gmt":"2022-11-01T05:16:54","slug":"hakim-t%d0%b5rmiziyning-fiqh-ilmi-rivojiga-qo%ca%bbshgan-hissasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=25133&lang=oz","title":{"rendered":"HAKIM T\u0415RMIZIYNING FIQH ILMI RIVOJIGA QO\u02bbSHGAN HISSASI"},"content":{"rendered":"

Hakim Termiziyning fiqhga oid qarashlarini furu\u02bc va usul al-fiqh kesimida ko\u02bbrib chiqish muhim hisoblanadi. Zero, uning hanafiy fiqhiga oid o\u02bbziga xos qarashlari fiqh ilmi taraqqiyotida munosib o\u02bbrin tutgan.<\/span><\/p>\n

Termiziy fiqh mavzusiga doir bir qancha kitob va risolalar ta\u02bclif etgan. Ammo uning fiqhga doir asarlari an\u02bcanaviy fiqhiy asarlardan uslub, bayon, maqsad, tarkib jihatidan farq qiladi: birinchidan, uning asarlarida shariat talablari doirasida biror amalni bajarishdan banda oladigan ruhiy-ma\u02bcnaviy foydalar tasviriga ko\u02bbp urg\u02bbu beriladi, ikkinchidan, ibodatlarning buyurilish sabablari (\u0639\u0644\u0644) ochib beriladi; uchinchidan, qilingan amallarni behuda qiladigan ma\u02bcnaviy illat va nuqsonlar muolaja qilinadi[1]<\/a>.<\/span><\/p>\n

Termiziyning fiqhiy asarlari ham tasavvufiy ruhiyat bilan yo\u02bbg\u02bbrilib, ularda ma\u02bcnaviy barkamollik va ruhiy kamolot masalalari ustun turadi. Termiziy biror amalni faqatgina zohiran bajarib, undan kutiladigan savoblarnigina emas, balki kishi shu amalni bajarish vaqtida ma\u02bcnaviy holatini isloh qilish bilan ulkan yutuqlarga erishishi yoki nosog\u02bblom ma\u02bcnaviyati bilan qilingan amal savobini yo\u02bbqqa chiqarishi mumkinligini misollar bilan o\u02bbz asarlarida tasvirlab beradi.<\/span><\/p>\n

Uning shunday qarashlari tufayli hozirgi kun islom ulamolari asarlarida \u201ctasavvufiy fiqh\u201d atamasi muomalaga kiritilgan. Jumladan, Misr sobiq muftiysi Ali Jum\u02bca o\u02bbz ma\u02bcruzalarida zohiriy fiqh va tasavvufiy fiqhni farqlagan. Tasavvufiy fiqh o\u02bbz navbatida botiniy fiqhdan boshqa ekanini ko\u02bbrsatib bergan. Shuningdek, aynan Hakim Termiziy shu masalani o\u02bbz davrida birinchilardan bo\u02bblib ilmiy asoslab chiqqanligini ta\u02bckidlagan. Masalan, \u201ctahorat\u201d fiqhiy jihatdan muayyan a\u02bczolarni poklash bo\u02bblsa, sufiyona fiqh nuqtai nazaridan esa, u gunohlardan poklanish bosqichidan boshlanadi[2]<\/a>. Ali Jum\u02bca Qohira shahrida Islomshunoslik va arabshunoslik va tasavvuf ilmlari oliy ma\u02bchadida \u201cTasavvufiy fiqh\u201d fanidan leksiyalar ham o\u02bbqigan.<\/span><\/p>\n

Tasavvufiy fiqh, ya\u02bcni shar\u02bciy ahkomlarning sufiyona talqini haqida Hakim Termiziydan keyin Imom G\u02bbazzoliyning \u201cIhyo\u201d asarida, Imom Qastaloniyning \u201cAsror as-siyom\u201d asarida muhokama qilingan. Ulardan keyin shu mavzuga murojaat qilganlar ham shu mazmunda oldingilar yo\u02bblini tutganlar.<\/span><\/p>\n

Hakim Termiziy \u201cal-Akyos va-l-mug\u02bbtarrun\u201d (Ziyraklar va o\u02bbziga rom bo\u02bblganlar) asarida diniy amallarning ruhiy jihatiga bepisandlarni \u201co\u02bbziga rom bo\u02bblgan kishilar o\u02bbz ixtiyorlariga ergashib farz amallarning shakligagina qaradilar, bee\u02bctiborlik bilan maromiga yetkazmadilar\u201d, deya tasvirlab, \u201cbu nafs hiylalari\u201d ekanini ta\u02bckidlaydi. Shuningdek, tahorat olish misolida bu mavzuni batafsil ochib beradi: \u201cO\u02bbziga rom bo\u02bblgan kishi (mug\u02bbtarr) tahoratini boshlashda Allohning ismidan chalg\u02bbiydi, suv bilan o\u02bbynaydi, suvni ko\u02bbp sarflab hammayog\u02bbini ho\u02bbl qilib olib, shu ishi bilan tahoratini mukammal qilmoqchi bo\u02bbladi, u tahorat odoblarini chetga surib qo\u02bbyib, suv quyishga ko\u02bbproq ahamiyat qaratadi. Ko\u02bbngli shundan orom oladi. Allohning buyrug\u02bbini to\u02bbliq bajarganlik hissi uni egallab oladi, o\u02bbz ichida g\u02bbururlana boshlaydi\u2026 Vaholanki, Alloh taolo bundaylarni mazammat qiladi: \u201cDinlarini o\u02bbyin va behuda narsa qilib olgan va bu dunyo hayoti aldab qo\u02bbyganlar<\/strong>\u201d (An\u02bcom, 70). Bularning bari nafs kirdikorlaridan, qalblarini gunohlari o\u02bbrab olgani va nafslari ularni g\u02bbururga yetaklaganidandir\u201d[3]<\/a>.<\/span><\/p>\n

Hakim Termiziyga ko\u02bbra haqiqiy fiqh \u2013 qalb fiqhidir. Dindagi fiqh esa, Allohning mo\u02bbmin bandasi qalbiga solgan nurdir. Bu go\u02bbyoki yo\u02bbl ko\u02bbrsatuvchi fonusga o\u02bbxshaydi. Alloh qalbini munavvar qilgan faqih haqida Payg\u02bbambar alayhissalom ishora qilganlar: \u201cAlloh bandasiga yaxshilikni xohlasa uni dinda faqih qiladi\u201d[4]<\/a>.<\/span><\/p>\n

Termiziyning turli masalalar jamlangan qo\u02bblyozma risolasida \u201cIlm va fiqh farqiga oid masala\u201d nomli mazkur ikki tushuncha farqlanadi: \u201cFiqh narsaning o\u02bbzidan boshqa narsaga dalolat qiluvchi ma\u02bcnosi orqali bilishdir. Ilm esa unga narsalarning boricha namoyon bo\u02bblishidir. Shuning uchun ham Alloh taolo ilm bilan sifatlanadi, fiqh bilan esa sifatlanmagan va bu narsaning o\u02bbzidan boshqasi dalolat qiluvchi ma\u02bcnosi orqali bilishdir. Bu \u2013 (ilm va fiqh) uning uchun o\u02bbxshash tushunchalar bo\u02bblsa-da Yaratiqlarni dalolat qilayotgan ma\u02bcnosi bilan anglagan kimsa Yaratganni anglashi, dunyoni dalolat qilayotgan ma\u02bcnosi bilan anglagan kimsa oxiratni anglashi shundan bo\u02bblmaydimi!? Shu sabab, ilm va fiqh o\u02bbrtasida farq bor, garchi, ikkovi mohiyatan bir ma\u02bcnoga ishora qilsa ham. Chunki ilm unga narsalarning boricha namoyon bo\u02bblishidir. Fiqh esa narsani undan boshqa narsa orqali dalillab, xulosa chiqarish orqali anglashdir. Shuning uchun, \u201cAlloh olimdir\u201d deyiladi, \u201cfaqih\u201d deyish esa nojoizdir. Chunki, Alloh taolo narsalarning Unga boricha namoyon bo\u02bblganidek biladi (ya\u02bcni qanday bo\u02bblsa, shundayligicha biladi, o\u02bbylab, xulosa chiqarish orqali emas). Shuningdek, Uni hikmat bilan vasf qilish ham joizdir\u201d[5]<\/a>.<\/span><\/p>\n

Hakim Termiziy hanafiy muhitida voyaga yetib, mazhabdagi usul qoidalarini takomillashtirish bo\u02bbyicha ham o\u02bbz takliflarini bergan. Xususan, o\u02bbz muhitida shar\u02bciy hukmlarning dalillarini o\u02bbrganib, qiyos metodologiyasi bo\u02bbyicha o\u02bbz qarashlarini ifoda etgan. Jumladan, \u201cKitab al-furuq\u201d asarining \u201cMuqoyasa va mushokala farqi\u201d bobida quyidagicha yozadi: \u201cMuqoyasa qilish farosat nuri ila hikmat usullarini ko\u02bbra olgan bandaga xos. Qachonki unga far\u02bciy masalalar olib kelinsa, ularning ar birining aslini (o\u02bbzagini) ko\u02bbra oladi. Masala qayerdan chiqib kelganini biladi, uni asl o\u02bbzagiga tomon olib boradi, mana shu \u201cmuqoyis\u201d, ya\u02bcni qiyoschidir\u201d. Lug\u02bbatda \u0642\u0627\u0633 (o\u02bblchamoq, taqqoslamoq) va \u0633\u0627\u0642 (haydamoq, yubormoq) bir ma\u02bcnodadir. Illo ulardan biri bir o\u02bbrinda ikkinchisi boshqa o\u02bbrinda qo\u02bbllanadi. Bu kabi misollar ko\u02bbp, masalan \u0645\u062f\u062d va \u062d\u0645\u062f, \u0634\u0643\u0631 va \u0643\u0634\u0631, \u0639\u0644\u0645 va \u0639\u0645\u0644. Inson ko\u02bbksidagi ilm uning qalbidagi narsaning alomati, tana a\u02bczolarining amali esa inson ko\u02bbksidagining alomati, demak ikkovi ham alomatdir.<\/span><\/p>\n

Xuddi shunday \u0642\u0627\u0633 va \u0633\u0627\u0642. \u0633\u0627\u0626\u0642 Sa\u02bbiq (haydovchi) o\u02bbz turdoshlaridan ajralib qolgan narsani o\u02bbz asliy manbasiga haydaydi, \u0642\u0627\u0626\u0633 qois (qiyoslovchi) esa o\u02bbz aslidan ajralib chiqqan far\u02bciy masalani qiyoslaydi. Bu o\u02bbrinda u o\u02bbz asli va manbasiga begona bo\u02bblib ko\u02bbrinadi. Bu xuddiki, tok daraxtiga o\u02bbxshaydi. Chirmashib ketgan novdalarning asosi qayerdan kelayotganini hamma ham ko\u02bbra bilmaydi. Shohlar o\u02bbsib chiqqan o\u02bbzakni mushohada qila olmagan, masalani o\u02bbz asliga qaytarishni ham bila olmaydi.<\/span><\/p>\n

Qiyos \u2013 far\u02bciy masalani asliga qaytarishdir. Bu esa, Alloh bandalariga ato etgan mukammal botiniy hikmat bilan bo\u02bbladi, zohiriy hikmat bilan emas\u201d[6]<\/a>.<\/span><\/p>\n

Hakim Termiziy \u201cal-Akyos va-l-mug\u02bbtarrun\u201d kitobida qiyos masalasiga yana qaytadi. Asarda qiyosni noto\u02bbg\u02bbri ishlatilish holatiga baho beradi: \u201cUlar (ayrim faqihlar) ba\u02bczi masalalarni ko\u02bbrib, uni \u201cqiyos\u201d deb nomladilar vaholanki uni buzib, boshqa tomonga burib yubordilar. Aytdilarki, kishi agar namozda takbir (Allohu Akbar) aytmasdan, Allohning biror ismini yoki sifatini aytib qo\u02bbyib boshlasa joiz. Dedilarki, Allohu Ajall, Allohu A\u02bczam (bilan namozni boshlasa) barchasi joiz dedilar. Buni qurbonlik va ehrom masalasiga o\u02bbxshatdilar va \u201cmana shu \u2013 qiyos\u201d deb da\u02bcvo qildilar. Vaholanki, bularning o\u02bbrtasida katta farq bor. Bu qiyos emas, balki bu\u00a0mushokala<\/em>. Qiyos \u2013 masalani o\u02bbz asliga qaytarishdir. Kibr Allohga xos, agar banda Allohning amrini bajarmasa ko\u02bbnglida kibr paydo bo\u02bbladi. Allohning amrini kibrlanib tark etadi\u2026 Banda (namozdan oldin) \u201cAllohu akbar\u201d deb, kibr-buyuklikni Allohga nisbat beradi, o\u02bbzidan nari qiladi. Agar Allohu A\u02bczam, Allohu Ajall desa ham haq gapni aytgan bo\u02bbladi, ammo o\u02bbrnida aytmagan bo\u02bbladi\u2026 Bir kishi gunoh qilib, \u201cAlhamdulillah\u201d deganidek. Bu gap ham haq, ammo bu joyda istig\u02bbfor aytilishi o\u02bbrinli bo\u02bbladi. Agar bu o\u02bbrinda istig\u02bbfor o\u02bbrniga hamd aytsa, tavbasi qabul bo\u02bblmaydi. Namoz bandaning xatolari va yomonliklariga kafforat bo\u02bblishi uchun joriy qilingan. Agar namoz bandaning nafsidagi kibr bilan ado etilsa, u yomonlikka aylanadi\u201d[7]<\/a>.<\/span><\/p>\n

Hakim Termiziyning \u201cIsbot al-ilal\u201d, \u201cal-Hajj va asroruhu\u201d, \u201cSabab takbir li-s-solat\u201d, \u201cSharh as-solat va maqosidiho\u201d, \u201cKayfiyyat al-vudu\u02bc\u201d, \u201cal-Masail al-afina\u201d asarlari aynan fiqhiy masalalarga bag\u02bbishlangan bo\u02bblsa, \u201cal-Furuq\u201d, \u201cBayon al-farq\u201d, \u201cal-Akyos va-l-mug\u02bbtarrun\u201d, \u201cal-Huquq\u201d va boshqa asarlarida boshqa mavzular bilan bog\u02bbliqlikda ko\u02bbrib chiqilgan.<\/span><\/p>\n

Hozirgi kunda Hakim Termiziyning \u201cmaqosid ash-sharia\u201d mavzusiga doir fikrlari tobora dolzarblik kasb etib bormoqda. Maqosidiy qarashlar bugungi kunda \u201cvasatiya\u201d \u2013 dinda o\u02bbrtamiyonalik tamoyilini yoyishda muhim o\u02bbrin tutadi. Maqosid ash-sharia \u2013 islom hukmlari ortida turgan hikmat, maqsadlar, g\u02bboyalar, sabablarni bayon qiladi. Islom fiqhi nazariyotchilarga ko\u02bbra, \u201cmaqosid ash-sharia\u201d \u2013 insoniyat manfaatini ifoda etishdir[8]<\/a>. Hakim Termiziyning \u201cSharh as-solat va maqosidiha\u201d kitobi bu boradagi ilk asar bo\u02bblgan edi[9]<\/a>. Quyidagi boshqa asarlari Termiziyning ilk tizimli \u201cmaqosidiy faqih\u201d bo\u02bblganini tasdiqlaydi: \u201cal-Haj va asroruhu\u201d, \u201cSabab at-takbir fi-s-sola\u201d,<\/strong>\u00a0\u201cIlal ash-sharia\u201d.<\/strong><\/span><\/p>\n

\u201cIsbot al-ilal\u201d kitobida Termiziyning maqosidiy qarashlari yaqqol namoyon bo\u02bbladi. Garchi Termiziy \u201cmaqsad\u201d so\u02bbzini ko\u02bbp qo\u02bbllamasa ham, aynan shu ma\u02bcnoni beruvchi \u201casror\u201d, \u201cqasd\u201d kabi so\u02bbzlardan unumli foydalanadi. Termiziyning \u201cIsbot al-ilal\u201d kitobini yozishidan maqsadi quyidagilarda namoyon bo\u02bbladi: birinchidan, dindagi har bir hukmning maqsadi, sababi (illat), hikmati bo\u02bbladi va albatta inson ularni anglab yeta oladi, shuni tushuntirish; ikkinchidan, aynan qaysi illat \u2013 sabab u yoki bu hukm (amr va nahy) orqasida turganini amaliy ko\u02bbrsatib berish[10]<\/a>. Termiziy hukmlarning illatini bilishda quyidagi asoslarga tayanadi: 1) lug\u02bbaviy, 2) naqliy, 3) zavq-irfoniy[11]<\/a>\u00a0hamda 4) mantiqiy-izchillik usuli.<\/span><\/p>\n

Termiziyning shariat maqsadlari haqidagi qarashlari keyingi davrlarda shu yo\u02bbnalishda ijod qilgan musulmon ulamolariga turtki bergan: Moturidiy, Shoshiy, Imom Juvayniy, G\u02bbazzoliy, Izzuddin Abdussalom, Qarofiy, Shotibiy va boshqalar. Islomning zamon bilan hamnafas bo\u02bblishi, xalqaro huquqiy me\u02bcyorlar bilan mutanosibligi, biryoqlama qarashlar chegarasida cheklanib qolmasligi uchun hukmlarning maqsadiga e\u02bctibor berish orqali tatbiq etish g\u02bboyasi hozirda har qachongidan ko\u02bbra dolzarblik kasb etmoqda. Hakim Termiziy ilk nazariy asoslarini qo\u02bbyib bergan maqosid ash-sharia tushunchasi islomni yangilash, modernizatsiya qilishga intilayotgan bugungi kun musulmon olimlarining asosiy qurol-vositasi bo\u02bblib qolmoqda.<\/span><\/p>\n

Ibrohim USMONOV,<\/em><\/strong><\/span><\/div>\n
t.f.n., dotsenti<\/em><\/span><\/div>\n
O\u02bbzFA SHI doktoranti<\/em><\/span><\/div>\n
[1]<\/a>\u00a0Qarang: Juyushiy M. Al-Hakim at-Termiziy: dirosa li osorihi va afkorihi. \u2013 Qohira: Dar an-Nahda al-arabiyya, 1981. \u2013 B. 179.<\/span><\/div>\n
[2]<\/a>\u00a0Ali Jum\u02bca. Muhadorat fi-l-fiqh as-sufiy li-l-ahkam ash-shar\u02bciyya al-amaliyya. \u2013Qohira: Akademiya ashiyra muhammadiya, 2006. \u2013 B.50-58.<\/span><\/div>\n
[3]<\/a>\u00a0Al-Hakim at-Termiziy. Al-Akyos va-l-mug\u02bbtarrun. \u2013 Qohira: Maktab saqofiy, 1989. \u2013 B. 37.<\/span><\/div>\n
[4]<\/a>\u00a0Al-Hakim at-Termiziy. Bayon al-farq \/ Yusuf Mar\u02bciy nashri. \u2013 Ammon: Muassasa Oli al-bayt, 2009. \u2013 B.30<\/span><\/div>\n
[5]<\/a>\u00a0Al-Hakim at-Termiziy. Masalalar to\u02bbplami. \u2013 Leypsig, qo\u02bblyozma, \u2116 212. \u2013 V. 65b<\/sup>-66a<\/sup>. (Z.Faxruddinov tarj.)<\/span><\/div>\n
[6]<\/a>\u00a0Al-Hakim at-Termiziy. Furuq va man\u02bc at-taroduf. Ajuza: Maktaba Iman, 2005. \u2013 B. 259<\/span><\/div>\n
[7]<\/a>\u00a0Al-Hakim at-Termiziy. Al-Akyos va-l-mug\u02bbtarrun. \u2013 Qohira: Maktab saqofiy, 1989. \u2013 B. 105-106.<\/span><\/div>\n
[8]<\/a>\u00a0Jaser Avda. Maqosid ash-sharia ka-falsafa li-t-tashri\u02bc al-islamiy. London, Vashington: The international Institute of Islamic Thought, 2011. \u2013B.30.<\/span><\/div>\n
[9]<\/a>\u00a0Qarang: Jaser Avda. Maqosid ash-sharia: dalil li-l-mubtadiin. London, Vashington: The international Institute of Islamic Thought, 2011. \u2013B.37.<\/span><\/div>\n
[10]<\/a>\u00a0Nicholas Heer. Al-\u1e24ak\u012bm al-Tirmidh\u012b\u02bbs Kit\u0101b Ithb\u0101t al-\u02bbIlal. 1960. A paper read at the 1960 annual meeting of the American Oriental Society held in New Haven, Connecticut.<\/span><\/div>\n
[11]<\/a>\u00a0Zahriy X. Hakim Termiziyning \u201cIsbot al-ilal\u201d asari nashrining kirish qismi. \u2013 Rabot: Kulliyat al-adab va-l-ulum al-ijtimaiyya, 1998. \u2013 B. 48.<\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Hakim Termiziyning fiqhga oid qarashlarini furu\u02bc va usul al-fiqh kesimida ko\u02bbrib chiqish muhim hisoblanadi. Zero, uning hanafiy fiqhiga oid o\u02bbziga xos qarashlari fiqh ilmi taraqqiyotida munosib o\u02bbrin tutgan. Termiziy fiqh mavzusiga doir bir qancha kitob va risolalar ta\u02bclif etgan. Ammo uning fiqhga doir asarlari an\u02bcanaviy fiqhiy asarlardan uslub, bayon, maqsad, tarkib jihatidan farq qiladi: birinchidan, …<\/p>\n","protected":false},"author":1,"featured_media":25132,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nHAKIM T\u0415RMIZIYNING FIQH ILMI RIVOJIGA QO\u02bbSHGAN HISSASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"HAKIM T\u0415RMIZIYNING FIQH ILMI RIVOJIGA QO\u02bbSHGAN HISSASI\" \/>\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=25133&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"HAKIM T\u0415RMIZIYNING FIQH ILMI RIVOJIGA QO\u02bbSHGAN HISSASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"HAKIM T\u0415RMIZIYNING FIQH ILMI RIVOJIGA QO\u02bbSHGAN HISSASI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=25133&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=\"2022-11-01T05:16:54+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2022\/11\/bukhari_buxoriy2022_162.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=\"8 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=25133&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=25133&lang=oz\",\"name\":\"HAKIM T\u0415RMIZIYNING FIQH ILMI RIVOJIGA QO\u02bbSHGAN HISSASI - 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