{"id":25385,"date":"2022-11-10T09:57:56","date_gmt":"2022-11-10T04:57:56","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=25385"},"modified":"2022-11-10T09:58:14","modified_gmt":"2022-11-10T04:58:14","slug":"movarounnahrlik-faqihlarning-islom-xalqaro-huquqining-rivojlanishiga-qo%ca%bbshgan-hissasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=25385&lang=oz","title":{"rendered":"MOVAROUNNAHRLIK FAQIHLARNING ISLOM XALQARO HUQUQINING RIVOJLANISHIGA QO\u02bbSHGAN HISSASI"},"content":{"rendered":"

Islomiy fanlarning tarkibiy qisimlaridan biri \u2013 fiqh \u2013 islom huquqining sohalaridan biri bo\u02bblgan islom xalqaro huquqining alohida sohasi va fan\u00a0 sifatida shakllanishiga va rivojlanishiga XI-XII asrlarda Movarounnahrda yashab ijod etgan\u00a0\u00a0 Shamsu-Aimma Abu Bakr Muhammad ibn Ahmad ibn Abu Sahl as-Saraxsiy (1004-1096), \u00a0Alovuddin Abu Bakr ibn Ma\u02bcsud Abu Bakr Kosoniy (1191 yilda vafot etgan), Abdulmahosin Faxruddin Qozixon al-Hasan ibn Mansur Mahmud Abulaziz al-O\u02bbzgandiy (1196 yilda vafot etgan), Imom Abu-l-Hasan Burhoniddin Ali ibn Abu Bakr ibn Abduljamil al-Farg\u02bboniy ar-Rishtoniy al-Marg\u02bbinoniy (1123-1197) kabilarning asarlarida xalqaro huquqqa oid nafaqat o\u02bbrta asrlar uchun dolzarb bo\u02bblgan, hatto hozirgi davrda ham o\u02bbzining dolzarbligini yo\u02bbqotmagan, muammolar ko\u02bbtarilgan va ularning yechimi haqida diqqatga sazovor fikr-mulohazalar bildirilgan.<\/span><\/p>\n

Saraxsiy xalqaro huquq tarixida birinchilardan bo\u02bblib islom xalqaro huquqiga ta\u02bcrif bergan va uning o\u02bbziga xos xususiyatlarini ko\u02bbrsatib berishga harakat qilgan. Faqihning qayd etishicha, siyar \u2013 islom xalqaro huquqi \u2013 bu\u00a0 \u201c\u2026musulmonlarning dushman hududida istiqomat qilayotgan dahriylar, shuningdek, musulmonlar tomonidan xavfsizligi kafolatlangan millatlar yoki individlar (musta\u02bcminlar) yoki taslim bo\u02bblish (kapitulyatsiya) haqidagi shartnoma bilan himoya ostiga olingan hududlarda yashayotgan boshqa din vakillari (zimmiylar), murtadlar va qo\u02bbzg\u02bbolonchilar bilan munosabatlaridagi hatti-harakati yoki xulq-atvorini ifoda etuvchi huquqdir\u201d[1]<\/a>.<\/span><\/p>\n

Kosoniy, Burxoniddin Marg\u02bbiloniy va Qozixonlar siyarning lug\u02bbaviy ma\u02bcnosi va shariatda qanday ma\u02bcnolarda qo\u02bbllanishiga urg\u02bbu berishgan. Kosoniyning fikriga ko\u02bbra: \u201cSiyar so\u02bbzi siyrat so\u02bbzining ko\u02bbpligi bo\u02bblib, lug\u02bbatda u ikki ma\u02bcnoda qo\u02bbllaniladi: Birinchisi: yo\u02bbl ma\u02bcnosida Ikkinchisi:\u00a0 ko\u02bbrinish ma\u02bcnosida. Biz keltirgan siyar so\u02bbziga aynan shu so\u02bbz ma\u02bcnodosh bo\u02bblib, siyar \u2013urush yo\u02bbllari(usullari) va unda (urush ishtirokchilariga )huquq va majburiyatlaridan iborat\u00a0 qoidalar\u00a0\u00a0 majmui\u201d.[2]<\/a><\/span><\/p>\n

Burxonuddin Marg\u02bbinoniyning\u00a0 qayd etilishicha: \u201cAs-Siyar\u201d so\u02bbzi siyrat so\u02bbzining ko\u02bbpligi bo\u02bblib, \u201cishlar borasida tutilgan muayyan yo\u02bbl\u201d deganidir. Shariatda siyrat so\u02bbzi Rasululloh sollallohu alayhi vasallamning boshchilik qilgan g\u02bbazavotlaridagi (g\u02bbazavot\u2013 \u201curush\u201d, \u201cjang\u201d so\u02bbzining ko\u02bbpligi), \u201cyurish-turishlari\u201d, \u201cxatti-harakatlari\u201dga xos shaklda qo\u02bbllaniladi.[3]<\/a><\/span><\/p>\n

Movaronnahrlik faqihlarning\u00a0 asarlarida alohida e\u02bctibor qaratiladigan masalalardan biri \u2013 bu urush va tinchlik masalasidir. Ularning barchasi, asosan, tinchlik tarafdori bo\u02bblishgan. Faqihlarning qayd etishlaricha, urush (jihod) aniq maqsadga erishish uchun, qat\u02bciy belgilangan tartib qoidalar asosida boshlanishi va amalga oshirilishi lozim.<\/span><\/p>\n

Jumladan, Burxonuddin Marg\u02bbinoniyning qayd etishicha: \u201cJihod Alloh taoloning dinini ulug\u02bblash va insonlardan yomonligini bartaraf qilish uchungina farz qilingan. Agar ushbu maqsad musulmon jamiyatning bir qism kishilari bilan amalga oshsa,\u00a0 qolganlaridan soqit bo\u02bbladi\u2026. Agar jihodni hech kim amalga oshirmasa, barcha(jamiyatdagi) musulmonlar jihodni tark qilganlari uchun gunohkor bo\u02bblishadi. Chunki jihod barcha musulmonlarga farz bo\u02bblgan. \u201cJihod\u201d farzi kifoya bo\u02bblganining sababi)\u00a0 jihodga hamma safarbar qilinsa, qurol yarog\u02bb kabi jihodning asosiy moddalarini yetkazib berish uzilib qoladi. Shuning uchun jihod farzi kifoya o\u02bblaroq farz bo\u02bblgan.\u201d[4]<\/a><\/span><\/p>\n

Burhonuddin\u00a0 Marg\u02bbinoniy fikriga ko\u02bbra, din va vatan taqdiri xavf ostida qolganda, g\u02bbayridinlar musulmonlarga qarshi hujum qilganda, ular islomni qabul qilishdan va jizya to\u02bblashdan bosh tortganlaridagina musulmonlar uchun \u201cjihod\u201d farzi ayn bo\u02bbladi, ya\u02bcni urush harakatlarini dushmanga qarshi amalga oshirishda\u00a0 barcha musulmonlar ishtirok etishlari shart.<\/span><\/p>\n

Kosoniyning fikriga ko\u02bbra: \u201cJihod shar\u02bciy urfda kuch, imkoniyat va toqatni o\u02bbzi, yoki moli, yoki tili yoki boshqa shu kabilar orqali\u00a0 Alloh yo\u02bblidagi jangda sarflashni bildiradi\u201d. \u201cJang boshlashdan oldin jang qilinayotgan tarafga islom da\u02bcvatini yetkazish zarur. Agar\u00a0 ularga da\u02bcvat yetib borgan bo\u02bblsa ham bo\u02bblmasa ham til bilan islom da\u02bcvatini qayta yetkazish joiz bo\u02bbladi. Da\u02bcvat qilmay turib jang olib borish nojoiz\u201d.[5]<\/a>\u00a0Fahruddin O\u02bbzgandiy yozishicha, urush boshlashdan avval dushman tarafni islomga chaqirish kerak. Agar avval\u00a0 islomga chaqirilgan bo\u02bblsalar ham takroran bu ishni amalga oshirish kerak va bu afzaldir.[6]<\/a><\/span><\/p>\n

Faqihlarning fikricha, jangovar harakatlar harbiy obyektlarga va subyektlarga qarshi qaratilishi mumkin, bunday harakatlarni tinch aholiga qarshi qaratish mumkin emas. Jang paytida harbiy harakatlar urushda qatnashmayotgan balog\u02bbatga yetmagan o\u02bbg\u02bbil bolalarga, qullarga, ko\u02bbrlarga, cho\u02bbloqlarga, qo\u02bbli, qo\u02bbli va oyog\u02bbi kesilganlarga, ayollarga, qariyalarga, nogironlarga, aqli norasolarga, falajlar va rohiblarga qarshi qaratilishi va ularning o\u02bbldirilishi mumkin emas.[7]<\/a><\/span><\/p>\n

Islom xalqaro huquqning alohida muhim institutlaridan biri \u2013 elchilik institutidir. Faqih yurtdoshlarimiz elchilarning daxlsizligini ta\u02bcminlash borasida ham o\u02bbzining diqqatga sazovor fikr-mulohazalarini bildirishgan. Xususan, Sarixsiyning alohida ta\u02bckidlashicha: \u201cUlarga (davlat fuqarolariga \u2013 J.T.) zulm qilinishining oldini olish\u00a0 uning (davlat boshlig\u02bbining \u2013 J.T) burchidir. Musulmonlarning xavfsizligi haqida g\u02bbamxo\u02bbrlik qilgandek ularning (elchilarning) xavfsizligi haqida ham g\u02bbamxo\u02bbrlik qiladi\u201d[8]<\/a>. Shuningdek, boshqa bir joyda Saraxsiyning alohida qayd etishicha: \u201cDavlat boshlig\u02bbi \u2013 imom o\u02bbzga mamlakatlarning elchisini himoya qilishga majburdir\u201d.[9]<\/a><\/span><\/p>\n

Islom xalqaro huquqining o\u02bbziga xos instituti \u2013 bu omonlikdir. Omonlik deganda islom davlati boshlig\u02bbi yoki musulmon\u00a0 kishi tomonidan dushman taraf vakiliga musulmon davlati hududiga kirishga, ma\u02bclum bir muddat davomida istiqomat qilishga va o\u02bbz faoliyatini amalga oshirishga ruxsat berish tushuniladi. \u00a0Saraxsiyning fikriga ko\u02bbra, davlat boshlig\u02bbi yoki omonlik bergan musulmon, omonlik olgan va shaxsiy daxlsizlik yorlig\u02bbiga ega musta\u02bcmin (o\u02bbzga din, davlat vakili) uchun uning daxlsizligini ta\u02bcminlashga birdek javobgardir.<\/span><\/p>\n

Shuningdek faqihlarning asarlarida omonlik olgan dushman tarafi vakilining shaxsi, hayoti, sog\u02bblig\u02bbi, nikohi, oilasi, farzandlari, mol-mulklarning shu jumladan qullarining daxlsizligi omonlik bergan shaxs tomonidan kafolatlanishi to\u02bbg\u02bbrisida fikr-mulohazalar bayon etilgan.<\/span><\/p>\n

Islom xalqaro huquqining alohida ahamiyatli instituti \u2013 bu shartnomalar huquqi institutidir. Movarounnahrlik faqihlar asarlarida \u00a0shartnoma huquqiga oid fikr-mulohazalarga ham alohida o\u02bbrin ajratilgan, Saraxsiyning fikriga\u00a0\u00a0\u00a0 ko\u02bbra: \u201cshartnoma\u201d (arab tilida \u201cmuhadana\u201d yoki \u201cmuvada\u02bca\u201d) \u2013 aqd (kelishuv, bog\u02bblanish) shakli bo\u02bblib, huquqiy oqibat tug\u02bbdirish maqsad qilingan bitim, kelishuvni anglatadi\u201d.[10]<\/a>\u00a0U bitimning sanasi va amal qilish muddatini shartnomaning muhim sharti, deb qaraydi[11]<\/a>. Shartnomalar 2 ta nusxada (manbalarga ko\u02bbra Payg\u02bbambar shunday qilardi), yozma tarzda, matn va uning moddalarida yanglish fikrlar bo\u02bblmasligi hamda ularning sharhlari aniq bayon etilishi, shartnomaning tuzilgan sanasi, kuchga kirish va amal qilish muddati ko\u02bbrsatilgan bo\u02bblishi, shartnoma predmeti, uning sifati va miqdori aniq ko\u02bbrsatilgan holda tuzilishi lozimligini bayon qiladi[12]<\/a>. Odatda, tinchlik shartnomalarning amal qilish muddati ko\u02bbrsatilmaydi, biroq Saraxsiy asarlarida tinchlik sulh shartnomalarining uzog\u02bbi bilan 10 yilga tuzish lozimligi eslatiladi. Shuningdek, Saraxsiy xalqaro shartnomalarda, jumladan, tinchlik va sulh shartnomalarida mahalliy yoki hududiy urf-odatlar e\u02bctiborga olinishi kerak, deb hisoblaydi.\u00a0[13]<\/a><\/span><\/p>\n

Burxonuddin Marg\u02bbinoniyning fikriga ko\u02bbra, islom davlati boshlig\u02bbi tomonidan dushman tarafi bilan tuzilishi mumkin bo\u02bblgan shartnomalardan biri \u2013 bu musulmonlarning moddiy ehtiyojlarini hisobga olib tuziladigan shartnomadir. \u00a0Faqihning yozishicha: \u201cAgar islom ahli harb bilan sulh tuzishni lozim topsa va shu sulh evaziga ulardan mablag\u02bb olsa, zarari yo\u02bbqdir. Chunki sulh mablag\u02bbisiz ham joiz bo\u02bblganidek, mablag\u02bb evaziga ham joiz bo\u02bbladi. Lekin bu ish ya\u02bcni, imomning mablag\u02bb olishi musulmonlar mablag\u02bbga muhtoj bo\u02bblgan hollarda bo\u02bbladi. Biroq, agar (musulmonlarda) ehtiyoj bo\u02bblmasa, (sulh evaziga mablag\u02bb olish) joiz bo\u02bblmaydi, \u2026 (ya\u02bcni, \u201cehtiyoji bo\u02bblmaganda mol evaziga sulh tuzish kurashni ham ma\u02bcnaviy ham amaliy jihatdan tark qilish bo\u02bbladi\u201d degan so\u02bbzga ishora)\u201d[14]<\/a>. Dushman bilan tuzilgan sulh uchun undan keladigan (olinadigan) mablag\u02bb davlatning qanday ehtiyojlari uchun ishlatilishi lozimligi\u00a0 haqida o\u02bbz qarashlarini Burxonuddin Marg\u02bbinoniy quyidagicha bayon etadi: \u201c(Sulh evaziga) olingan mol \u201cjizya sarflanadigan o\u02bbrinlarga\u201d (umum davlat xarajatlari, jangchilar maoshi, ko\u02bbprik, masjid qurilishi kabilar nazarda tutilmoqda \u2013 J.T.) sarflanadi\u201d[15]<\/a>. Masalaga bunday yondashuvni sababini tushuntirib faqih yozadi: \u201cBu ish (ya\u02bcni, sulh evaziga olingan molni jiz\u02bcya (o\u02bbrinlariga sarf qilinishi) musulmon jangchilar (jang uchun) ularning yurtiga kelib tushmagan (kirmagan), balki elchi yuborgan vaziyatlarda bo\u02bbladi. Chunki sulh evaziga olingan mol jiz\u02bcya ma\u02bcnosidadir. Biroq musulmonlar ularni o\u02bbrab olib, keyin ulardan mablag\u02bb olishsa, olingan mablag\u02bb \u201cg\u02bbanimat\u201d (o\u02bblja, islom jangchilari jangda qo\u02bblga kiritilgan dushman mol-mulki \u2013 J.T.) \u2026 bo\u02bbladi. Imom uning beshdan birini baytulmolga beradi, qolganini askar o\u02bbrtasida taqsimlaydi. Chunki bu kuch bilan olingan moldir\u201d[16]<\/a>.<\/span><\/p>\n

Shuningdek, Movarounnahrlik faqihlarning asarlarida dushman hududiga musulmonlar nimalarni olib kirishi mumkin va mumkin emasligi, jang paytida qo\u02bblga kiritilgan dushman tarafning mol-mulkilari va qurol-yarog\u02bblari taqdiri, islom davlatining dushman hududida istiqomat qiluvchi tinch aholiga va asirlarga oid siyosati, aholidan undiriladigan soliqlarning turlari, miqdori va undirish tartibi, dindan qaytganlarga, islom hukmdoriga bo\u02bbysunishdan bosh tortganlarga va isyonchilarga nisbatan islom davlati boshlig\u02bbi tomonidan ko\u02bbriladigan chora-tadbirlar kabi masalalar ham ko\u02bbtarilib, ular haqida mualliflarning fikr-mulohazalari bayon etilgan.<\/span><\/p>\n

Xullas, XI-XII asrlarda Movarounnahrda yashab ijod etgan faqih \u2013 yurtdoshlarimiz tomonidan \u201ckim zo\u02bbr bo\u02bblsa o\u02bbsha haq\u201d, \u201cdavlatlararo nizolarni hal qilishning oxirgi chorasi urush\u201d, \u201csen boshqalarni o\u02bbzingga\u00a0 bo\u02bbysundirmasang ular seni bo\u02bbysundiradi\u201d, \u201csen boshqa mamlakatlar hududini bosib olmasang, ular seni bosib oladi\u201d kabi qoidalar hamda turli dinlar, diniy yo\u02bbnalishlar va mazhablar o\u02bbrtasidagi kurashlar va nizolar \u00a0oddiy xol bo\u02bblgan bir sharoitda xalqaro nizolarni siyosiy-huquqiy vositalar yordamida hal qilish, ularni hal qilishda urushdan oxirgi zarurat sifatida foydalanish, urushni qat\u02bciy belgilangan qoidalar asosida boshlash va amalga oshirish, urush harakatlarini faqat harbiy obyektlarga va subyektlarga qarshi qaratish, tinch aholini qirg\u02bbin qilmaslik, urushni imkon boricha tinchlik sulhi bilan yakunlash, shartnoma shartlariga og\u02bbishmay rioya qilish, dushman hududidagi tinch aholi va asir etilganlarga insoniy munosabatda bo\u02bblish haqida bildirilgan fikr-mulohazalar nafaqat o\u02bbrta asrlarda, hatto hozirgi davrda ham o\u02bbz ahamiyatini yo\u02bbqotmagan. Shu munosabat bilan faqih yurtdoshlarimizning xalqaro huquqiy qarashlarini chuqur va har tomonlama ilmiy o\u02bbrganish, ularning qarashlarini o\u02bbtmishdoshlari, zamondoshlari, shu jumladan G\u02bbarb huquqshunoslarining xalqaro huquqiy qarashlari bilan qiyoslab tadqiqot ishlarini amalga oshirish ilmiy jamoatchilik oldida turgan dolzarb vazifadir.<\/span><\/p>\n

[1]<\/a>\u00a0 Iqtibos olindi: Yunusov H. Saraxsiyning xalqaro\u00a0<\/sup>\u2013\u00a0<\/sup>huquqiy qarashlari yoxud O\u02bbzbekiston\u00a0<\/sup>\u2013\u00a0<\/sup>xalqaro huquq vatani. Yurist axborotnomasi. Huquqiy , ijtimoiy, ilmiy-amaliy jurnali.\u00a0 5-Son, 1-Jild 2021. \u2013 B 87; Shuningdek qarang:\u00a0 Kit\u0101b al-Mabs\u016b\u1e6d. Li-Shams al-D\u012bn al-Sarakhs\u012b. Vol.X. Beirut: Dar al-Ma\u02bbarif, 1324-1331 A.H.\/1905-1912 A.D.\u00a0 \u2013 P. 2. Saraxsiy ta\u02bcrifining inglizcha matni Husayn Qosim asarida quyidagicha berilmoqda: \u201c\u2026that which describes the conduct of Muslims with the unbelievers of enemy territory as well as the ones who enjoy the promise of security from the Muslims (musta\u02bbmin) or the dhimmis (inhabitants of the territory protected by a treaty of surrender) in the territory of Islam and with the apostates \u2026and the rebels\u2026\u201d. Qarang: Kassim, Husain. Sarakhsi \u2013 Hugo Grotius of the Muslims: The Concept of Treaties and Mutual Relations and the Doctrine of Juristic Preference in Islamic Jurisprudence. \u2013 USA, San Francisco: Austin & Winfield, 1994. \u2013 R. 4.<\/sup><\/span><\/div>\n
[2]<\/a>Imom al-Kosoniy al-hanafiy. Badoi\u02bc us- sanoi\u02bc. Qohira. Darul hadis. Jild 9, S. 340.<\/sup><\/span><\/div>\n
[3]<\/a>\u00a0Burhoniddin Marg\u02bbinoniy. Hidoya sharhi bidoyatil mubtadiy.Ibodatlar qismi. Birinchi jild. T.:\u00a0<\/sup>\u201cHilol-Nashr. 2020. \u2013 B.293<\/sup><\/span><\/div>\n
[4]<\/a>\u00a0O\u02bbsha asar, B \u2013 294<\/sup><\/span><\/div>\n
[5]<\/a>\u00a0Imom al-Kosoniy al-hanafiy. Badoi\u02bc us- sanoi\u02bc. Qohira. Darul hadis. Jild 9, S. 346.<\/sup><\/span><\/div>\n
[6]<\/a>\u00a0Qarang: Faxruddin Abulmaxofir Hasan ibn Mansur O\u02bbzgandiy. \u201c<\/sup>\u0641\u062a\u0627\u0648\u0649 \u0627\u0644\u0642\u0636\u064a\u062e\u0627\u0646<\/sup>\u201d (Qozixon fatvosi), 3-jild. Livan: \u201cDarul kutub\u201d, 2009. \u2013\u00a0 S. 495<\/sup><\/span><\/div>\n
[7]<\/a>\u00a0Qarang: Burhoniddin Marg\u02bbinoniy. Hidoya sharhi bidoyatil mubtadiy. Muomalot qismi. Uchinchi jild. T.:\u00a0<\/sup>\u201cHilol-Nashr. 2020. \u2013 B.\u00a0<\/sup>\u00a0306; Yunusov H. Saraxsiyning xalqaro \u2013 huquqiy qarashlari yoxud O\u02bbzbekiston \u2013 xalqaro huquq vatani. Yurist axborotnomasi. Huquqiy , ijtimoiy, ilmiy-amaliy jurnali. 5-Son, 1-Jild 2021.\u00a0 \u2013 B. 89; Faxruddin Abulmaxofir Hasan ibn Mansur O\u02bbzgandiy. \u201c<\/sup>\u0641\u062a\u0627\u0648\u0649 \u0627\u0644\u0642\u0636\u064a\u062e\u0627\u0646<\/sup>\u201d (Qozixon fatvosi), 3-jild. Livan: \u201cDarul kutub\u201d, 2009. \u2013\u00a0\u00a0 S. 497<\/sup><\/span><\/div>\n
[8]<\/a>\u00a0Yunusov H. Saraxsiyning xalqaro \u2013 huquqiy qarashlari yoxud O\u02bbzbekiston \u2013 xalqaro huquq vatani. Yurist axborotnomasi. Huquqiy , ijtimoiy, ilmiy-amaliy jurnali. 5-Son, 1-Jild 2021. \u2013 B. 88.<\/sup><\/span><\/div>\n
[9]<\/a>\u00a0O\u02bbsha joyda.<\/sup><\/span><\/div>\n
[10]<\/a>\u00a0Iqtibos olindi: Yunusov H. Saraxsiyning xalqaro \u2013 huquqiy qarashlari yoxud O\u02bbzbekiston \u2013 xalqaro huquq vatani. Yurist axborotnomasi. Huquqiy , ijtimoiy, ilmiy-amaliy jurnali. 5-Son, 1-Jild 2021.\u00a0 \u2013 B. 87.<\/sup><\/span><\/div>\n
[11]<\/a>\u00a0O\u02bbsha joyda.<\/sup><\/span><\/div>\n
[12]<\/a>\u00a0O\u02bbsha asar<\/sup>. B 88.<\/sup><\/span><\/div>\n
[13]<\/a>\u00a0Qarang:\u00a0<\/sup>O\u02bbsha joyda.<\/sup><\/span><\/div>\n
[14]<\/a>\u00a0Burhoniddin Marg\u02bbinoniy. Hidoya sharhi bidoyatil mubtadiy. Muomalot qismi. Uchinchi jild. T.:\u00a0<\/sup>\u201cHilol-Nashr. 2020. \u2013\u00a0<\/sup>B. 310-311.<\/sup><\/span><\/div>\n
[15]<\/a>\u00a0O\u02bbsha asar, B. 311.<\/sup><\/span><\/div>\n
[16]<\/a>\u00a0O\u02bbsha joyda.<\/sup><\/span><\/div>\n
Jo\u02bbraboy TOSHQULOV,<\/strong><\/span><\/div>\n
\u00a0yuridik fanlari doktori, professor<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

Islomiy fanlarning tarkibiy qisimlaridan biri \u2013 fiqh \u2013 islom huquqining sohalaridan biri bo\u02bblgan islom xalqaro huquqining alohida sohasi va fan\u00a0 sifatida shakllanishiga va rivojlanishiga XI-XII asrlarda Movarounnahrda yashab ijod etgan\u00a0\u00a0 Shamsu-Aimma Abu Bakr Muhammad ibn Ahmad ibn Abu Sahl as-Saraxsiy (1004-1096), \u00a0Alovuddin Abu Bakr ibn Ma\u02bcsud Abu Bakr Kosoniy (1191 yilda vafot etgan), Abdulmahosin Faxruddin …<\/p>\n","protected":false},"author":1,"featured_media":25383,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nMOVAROUNNAHRLIK FAQIHLARNING ISLOM XALQARO HUQUQINING RIVOJLANISHIGA QO\u02bbSHGAN HISSASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MOVAROUNNAHRLIK FAQIHLARNING ISLOM XALQARO HUQUQINING RIVOJLANISHIGA 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=25385&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MOVAROUNNAHRLIK FAQIHLARNING ISLOM XALQARO HUQUQINING RIVOJLANISHIGA QO\u02bbSHGAN HISSASI - 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