{"id":26241,"date":"2023-01-17T15:23:51","date_gmt":"2023-01-17T10:23:51","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26241"},"modified":"2023-01-17T15:23:51","modified_gmt":"2023-01-17T10:23:51","slug":"viii-xiv-xii-xviii-asrlarda-al-kutub-as-sitta-to%ca%bbplamining-jamlanishi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26241&lang=oz","title":{"rendered":"VIII\/XIV- XII\/XVIII ASRLARDA \u201cAL-KUTUB AS-SITTA\u201d TO\u02bbPLAMINING JAMLANISHI"},"content":{"rendered":"

Islom dinida Qur\u02bconi karimdan keyin turuvchi ikkinchi ishonchli manba bu \u2014 hadisi shariflar hisoblanadi. Hadislar hijriy uchinchi asrda alohida ilm sifatida shakllandi hamda aynan ushbu asrda hadis sohasiga oid ishonchli kitoblar yozildi. Mana shunday ishonchli kitoblarni jamlagan to\u02bbplamlardan biri \u201cal-Kutub as-sitta\u201d edi.<\/span><\/p>\n

VIII\/XIV asr boshlarida, \u201cSunani Ibn Mojja\u201dni o\u02bbz ichiga olgan \u201cal-Kutub as-sitta\u201d tushunchasi va uning tarkibidagi boshqa hadis manbalarining nufuzi ortib, keng tarqaldi. Al-Mizziy (741\/1341) \u201cal-Kutub as-sitta\u201dning xususiyatlarini sanab o\u02bbtar ekan, shunday deydi: \u201cAlloh taolo hadis hofizlari, muhaddislar va munaqqid olimlarni sunnatda muvaffaqiyatga erishtirdi. Hadis olimlari sunnatni zolimlar fasodidan, botil bilan shug\u02bbullanuvchilarning ko\u02bbchirmasidan, johillarning talqinidan saqladilar. Ular hadislarning saqlanishini orzu qilib, yo\u02bbqolishidan qo\u02bbrqib, hadis tasnifini xilma-xil qilib, ko\u02bbp tarmoqlarga ajratdilar. Ular eng chiroyli tasnif, eng yaxshi ta\u02bclif, xatosi kam, foydali va ko\u02bbp ishlatish uchun eng oson, muxoliflar va tarafdorlar nazarida eng maqbul, oddiy va ziyoli qatlam orasida eng yuqori o\u02bbrinni egallagan holda quyidagi asarlarni yozdilar: \u201cSahihul Buxoriy\u201d, \u201cSahihul Muslim\u201d, Abu Dovud, Termiziy, Nasoiyning kitobi. Ibn Mojjaning \u201cSunan\u201di garchi ularning darajasiga yetmagan bo\u02bblsa ham. \u201cKutubi sitta\u201d mualliflarining har biri o\u02bbz qavmi uchun ma\u02bclum bir ustunlikka egadir. Bu kitoblar xalq orasida mashhur bo\u02bblib, islom yurtlarida tarqaldi\u201d[1]<\/a>. \u201cAl-Mizziy\u201d \u201cal-Kutubi as-sitta\u201d to\u02bbplamiga Ibn Mojjaning \u201cSunan\u201d asarini \u201cSahihayn\u201d va \u201cSunanlar\u201d darajasiga yetmaslik sharti bilan kiritadi, ya\u02bcni uning kamchiliklarini aytib o\u02bbtadi.<\/span><\/p>\n

VIII\/XIV asr olimlaridan yana biri Ibn Kasir[2]<\/a>\u00a0(774\/1372) \u201cal-Kutub as-sitta\u201d ning oltinchi kitobi Ibn Mojjaning \u201cSunan\u201di ekanligini, u Ibn as-Salohning fikrlariga qo\u02bbshilmaganligini, uning asarini umumlashtirib o\u02bbrganganligini aniq qilib ta\u02bckidlaydi. Bunga asos qilib Ibn Asokir (vaf. 571\/1176)ning ikki sahih (Buxoriy va Muslim Alijonova \u2013 G.) va to\u02bbrtta sunan (Termiziy, Ebu Dovud, Nasoiy, Ibn Mojja Alijonova \u2013 G.) va Hofiz al-Mizziyning muhit va rijol haqidagi asarlarini o\u02bbz ichiga olgan \u201cAtraf\u201d kitobini havola qiladi. Shuningdek, u Ibn Mojja kitobini fiqh jihatidan ustun deb biladi[3]<\/a>.<\/span><\/p>\n

IX\/XV asr boshiga kelib Ibn Mojjaning \u201cSunan\u201dini oltinchi kitob sifatida qabul qilmagan olimlar juda kam uchraydi. Bu olimlar \u201cal-Kutub as-sitta\u201dning oltinchi kitobi Dorimiyning \u201cSunan\u201d asari bo\u02bblishi kerakligini ta\u02bckidlaganlar. Chunki, Dorimiyning \u201cSunan\u201dida mursal[4]<\/a>\u00a0va mavquf[5]<\/a>\u00a0hadislar mavjud bo\u02bblsa-da, zaif, munkar[6]<\/a>\u00a0va shaz[7]<\/a>\u00a0hadislar esa kamdan-kam uchraydi[8]<\/a>. Masalan, Ibn Hajar[9]<\/a>\u00a0(vaf. 852\/1449) oltinchi kitob sifatida Ibn Mojjaning \u201cSunan\u201dini emas, Dorimiyning \u201cSunan\u201d asarini afzal ko\u02bbrgan. Ibn Hajar bu boradagi fikrini quyidagicha bayon qiladi: \u201cDorimiyning kitobi sunan darajasida bo\u02bblib, sunanlardan past emas. Aksincha, bu asar Ibn Mojja \u201cSunan\u201d asarining o\u02bbrniga, \u201cal-Kutub as-sitta\u201d tarkibiga kiritilishi kerak. Chunki u ko\u02bbp jihatdan Ibn Mojja asaridan ustundir\u201d[10]<\/a>. Biroq Ibn Hajarning bu qarashi o\u02bbzidan keyingi olimlarga ta\u02bcsir ko\u02bbrsatmagan. Xususan uning zamondoshi va shogirdi bo\u02bblgan as-Sahaviy ham uning fikriga qo\u02bbshilmagan.<\/span><\/p>\n

X\/XVI asrda ham \u201cal-Kutubi as-sitta\u201d haqida bahslar davom etgan. Bu davr hadis olimlaridan Ibn Hajarning shogirdi as-Sahaviy (vaf.902\/1496) yuqorida ismi zikr qilingan \u00a0Ibn as-Salohning \u201cMuqaddima\u201dsini \u201cAlfiya\u201d (ming bayt) shaklida ta\u02bclif etgan va bu baytlarda \u201cal-Kutub al-xamsa\u201d sifatida Buxoriy, Muslim, Termiziy, Abu Dovud va Nasoiylarni keltirgan. As-Sahaviy ibn as-Salohning ilmiy mulohazalariga sodiq qolgan holda oltinchi imom o\u02bblaroq hech kimni keltirmaydi. Biroq, \u201cAlfiya\u201d asari baytlarining sharhida esa as-Sahaviy ibn Kasirning so\u02bbzlaridan iqtibos keltirib, oltinchi kitob deya Ibn Mojjaning \u201cSunan\u201dini e\u02bctirof etadi. As-Sahaviy Ibn Kasirning so\u02bbzlariga dalil sifatida ibn Asokir va al-Mizziyning kitoblarini ko\u02bbrsatadi. U Ibn Kasirning: \u201cIbn Mojaning bob sarlavhalari fiqh nuqtai nazaridan muhim ahamiyatga egadir\u201d \u2013 degan fikridan keyin as-Salohning: \u201cKoshki Dorimiy Ibn Mojja o\u02bbrniga \u201cMusnad\u201d bo\u02bblsa\u201d[11]<\/a>\u00a0\u2014 deganlarini keltirgan. Bunga qarshi as-Sahaviy Dorimiyning \u201cSunan\u201dida mursal va maqtu hadislar ko\u02bbpligini ham ta\u02bckidlab o\u02bbtadi. Yuqoridagi fikr-mulohazalardan xulosa qilgan as-Sahaviy Ibn Mojjaning \u201cSunani\u201dni Dorimiyga nisbatan ustunroq ko\u02bbrilganini qayd etadi.<\/span><\/p>\n

Ushbu asrda (X\/XVI) yashab o\u02bbtgan allomalardan yana biri as-Suyutiy[12]<\/a>\u00a0(vaf. 911\/1505) bo\u02bblib, ishonchli kitoblar ichida ibn Mojjaning \u201cSunan\u201dini afzal ko\u02bbrganlardandir. U an-Navaviyning \u201cTaqrib\u201d nomli asariga yozgan sharhida ibn Mojjaning \u201cSunan\u201dini oltinchi kitob deb aytib, Ibn as-Salohni Ibn Mojjani vafoti to\u02bbg\u02bbrisida ma\u02bclumot bermaganligi va uni \u201cal-Kutub al-xamsa\u201dga kiritmaganligini tanqid qiladi. Lekin aslida an-Navaviy Ibn Mojja to\u02bbg\u02bbrisida\u00a0 \u201cTaqrib\u201d kitobida yozmagan bo\u02bblsa-da, lekin\u00a0 uning ismi va asari haqidagi mulohazalarini \u201cTafsir\u201d kitobiga kiritib, Ibn Mojjaning \u201cSunan\u201dini \u201cal-Kutib-as-sitta\u201d to\u02bbplamidagi oltinchi kitobligini aytib o\u02bbtgan. Bundan shuni tushunish darkorki, as-Suyutiy ham Ibn Mojjani oltinchi kitobning imomi sifatida tan olgan. Shunday qilib, X\/XVI asrda ham \u201cal-Kutub as-sitta\u201dning oltinchi manbasi deya ibn Mojjaning \u201cSunan\u201dini e\u02bctirof etilgan.<\/span><\/p>\n

XI\/XVII asrda yashagan allomalardan biri Ali al-Qoriy[13]<\/a>\u00a0(vaf. 1014\/1605) Abu Solih at-Tabriziy[14]<\/a>\u00a0(502\/1109)ning \u201cMasahibus sunniya\u201d asarining sharhi bo\u02bblmish \u201cMirqatul Mafatih\u201d nomli kitobida\u00a0 \u201cal-Kutub as-sitta\u201d to\u02bbplamidan hadislarni rivoyat qilganimda xuddi Payg\u02bbambar alayhissalomdan rivoyat qilgandek bo\u02bblaman\u201d \u2013 deb kulliyotdagi hadislarning sahihligini, hadisga oid yozilgan kitoblar ichida \u201cal-Kutub as-sitta\u201ddan hadis keltirish joiz ekanligini ta\u02bckidlagan. Demak, Ali al-Qoriy yuqoridagi fikri orqali XI\/XVII asrda Buxoriy va Muslimning \u201cSunan\u201dlari hamda Abu Dovud, Termiziy, Nasoiy va Mojjalarning \u201cSunan\u201dlarini nazarda tutib, ularni olti ishonchli kitob sifatida e\u02bctirof\u00a0 etgan.<\/span><\/p>\n

XII\/XVII asrning o\u02bbrtalarida \u201cSitta\u201d tushunchasi nafaqat muhaddislar, balki ko\u02bbplab mualliflar tomonidan ham keng qo\u02bbllanilganligini ko\u02bbrish mumkin. Jumladan: Ajluniy[15]<\/a>\u00a0(1162\/1749) \u201cSitta\u201d atamasini o\u02bbzining \u201cKashful havo\u201d nomli kitobining bosh qismida shunday izohlaydi: \u201cIkki shayxdan rivoyat qilingan sahih hadislar deyishimdan maqsad Imom Buxoriy va Imom Muslimdir. Ulardan keltirilgan hadislarga \u201csahihayn\u201d deb ataladi. To\u02bbrt kishidan rivoyat qilingan hadislar deyishimdan murod Abu Dovud, Nasoiy, Termiziy va ibn Mojjaning \u201cSunan\u201dlaridir. \u201cSitta\u201d rivoyat qildi deyishimdan maqsad esa yuqorida imomlardan to\u02bbrttasi va \u201csitta\u201ddagi sahihayndir. Bularning har birini bir-biridan ayirmoqchi bo\u02bblsam-da, ularni \u201cSunani sitta\u201ddagi kitoblardan ekanligini anglab, bunga jazm etmayman\u201d[16]<\/a>. Ajluniyni \u201cSunani sitta\u201d tushunchasini nimaga ishlatganligi haqida biror bir izoh qoldirmagan. Ammo, ishonch bilan aytish mumkinki, Ajluniy o\u02bbzining ushbu so\u02bbzlari bilan \u201cal-Kutub as-sitta\u201dga ishora qilgan.<\/span><\/p>\n

Shoh Valiyulloh ad-Dehlaviy[17]<\/a>\u00a0(vaf. 1176\/1762.) o\u02bbzining \u201cHujjatullahil-balig\u02bba\u201d asarining \u201cHadis kitoblari va darajalari\u201d deb nomlangan to\u02bbrtinchi bobida \u201cBugungi kunda hadis ilmida tadvin kitoblarini o\u02bbqishdan boshqa yo\u02bblimiz yo\u02bbq. Chunki bugun tadvin qilinmagan, islom ulamolari ishonch hosil qilmagan bir rivoyatni uchratish mumkin emas. Hadis kitoblarining turli tabaqalari mavjud bo\u02bblib, ularning farqli jihatlari ham bordir. Bunday holatda bu tabaqalarni aslini bilishlik shart\u201d[18]<\/a>\u00a0\u2014 deb o\u02bbz qarashlarini bildirgan. ad-Dehlaviy fikrlarini davom ettirib \u201cSahih\u201dlik darajasiga ko\u02bbra hadis kitoblarini besh tabaqaga bo\u02bblib, dastlabki ikki tabaqada \u201cal-Kutub as-sitta\u201dni zikr etgan:<\/span><\/p>\n

    \n
  1. \u201cMuvatto\u201d, \u201cSahihul Buxoriy\u201d va Sahihul Muslim\u201d<\/span><\/li>\n
  2. Abu Dovudning \u201cSunan\u201d, Termiziyning \u201cJome\u201d, Nasoiyning \u201cMujtaba\u201d, ibn Mojjaning \u201cSunan\u201d asarlari.<\/span><\/li>\n
  3. Buxoriy va Muslimdan keyin yozilgan \u201cJome\u201d va \u201cMusnad\u201d kitoblarni<\/span><\/li>\n
  4. Ushbu tabaqaga bir necha asrlardan keyin yozilgan asarlar o\u02bbrin olgan.<\/span><\/li>\n
  5. Fuqaholar, so\u02bbfilar, tarixchilar orasidan mashhur bo\u02bblgan, to\u02bbrtinchi tabaqaga kiritilmagan asarlar, jumladan: as-Suyutiy va Ibn Hajarning hadis kitoblari kiritilgan.<\/span><\/li>\n<\/ol>\n

    Dehlaviyning Imom Molik \u201cAl-Muvatto\u201d asariga bo\u02bblgan munosabatini, olim tomonidan fors tilida yozilgan \u201cMufassa sharhi muvatto\u201d va arab tilida ta\u02bclif qilingan \u201cAl-Musavva sharhi al-muvatta\u201d nomli kitoblarda keltirilgan fikrlardan anglash mumkin. Dehlaviy \u201cHujjatullahil-balig\u02bba\u201d kitobida hadis kitoblari mualliflaridan bahs etarkan, eng foydalisi va eng mashhur bo\u02bblganlari deb Buxoriy, Muslim, Abu Dovud va Termiziylarning to\u02bbrt asarining nomini keltirgan. Bular ichida ustunlik sifatida Buxoriyning \u201cSahihi\u201dni alohida aytib, hech bir asar bu kabi shuhrat qozonmaganini ta\u02bckidlagan[19]<\/a>.<\/span><\/p>\n

    XII\/XVIII asrda \u201cOlti ishonchli\u201d to\u02bbplam to\u02bbg\u02bbrisidagi qarashlarda, \u201cal-Kutub as-sitta\u201d tushunchasi ulamolar tomonida yakdil qabul qilinganligi ko\u02bbzga tashlanadi. Shuningdek, \u201cal-Kutub as-sitta\u201dga nisbatan Ajluniy tomonidan yangi \u201cSunani sitta\u201d atamasining qo\u02bbllanilishi ushbu kulliyotga bo\u02bblgan e\u02bctiborning ortganini anglatadi. Ammo, Dehlaviy \u201cKutubi sitta\u201dning tartibiga xilof ravishda hadislarni tabaqalarga ajratish holati orqali Imom Molikning \u201cMuvatto\u201dsini boshqa sahih va sunan kitoblaridan oldinroq zikr etadi. Bu mulohazadan shuni tushunish mumkinki, Dehlaviy, Imom Molikni Imom Buxoriy va Imom Muslimga nisbatan tarixiylik va ustoz-shogirdlik nuqtai nazaridan oldinroq keltirgan. Dehlaviyning qarashlari keyingi davr olimlariga ham ta\u02bcsir etgan bo\u02bblib, ulardan biri Rizouddin ibn Faxriddin ham \u201cKutubi sitta va mualliflar\u201d asarida xuddi mana shu tartibni qo\u02bbllagan.<\/span><\/p>\n

    Xulosa qilib aytganda,\u00a0VIII\/XIV- XII\/XVIII\u00a0<\/strong>davrni \u201cal-Kutub as-sitta\u201d to\u02bbplamining\u00a0<\/strong>turli xil qarash va nazariyalar orqali ishonchli bilim hosil qilish payti deyilsa mubolag\u02bba bo\u02bblmaydi. Chunki, bu yuz yilliklar davomida \u201cal-Kutub as-sitta\u201d tushunchasi goh \u201cal-Kutub al-xamsa\u201d sifatida ayrim ulamolar qarashlarida aks etdi. Shuningdek, \u201cal-Kutub as-sitta\u201dning oltinchi kitobi sifatida Dorimiyning \u201cMusnadi\u201dni ozchilik bo\u02bblsada islom ulamolari tan oldilar. Ammo ushbu davrni tarixiylik nuqtai nazaridan tahlil qilinganda \u201cal-Kutub as-sitta\u201dning oltinchi kitobi deya \u201cSunani Ibn Mojja\u201d mustahkam o\u02bbrin olgani yaqqol namoyon bo\u02bbladi.<\/span><\/p>\n

    [1]<\/a>\u00a0Al-Mizziy. Tahzibul kamol. Bayrut.: Muassasatur risola. 2010. \u2013 B. 147.<\/span><\/div>\n
    [2]<\/a>\u00a0Abul Fida Imomiddin Ismoil ibn Shahobiddin Umar ibn Kasir ad-Damashqi. Mufassir, muhaddsi, tarixchi va faqih olim.<\/span><\/div>\n
    [3]<\/a>\u00a0Al-Havli. Tarixi fununil hadisi an-Nabaviy. Darul ibn Kasir. Bayrut.: 1988. \u2013 B.172<\/span><\/div>\n
    [4]<\/a>\u00a0Mursal (arab. \u0627\u0644\u0645\u0631\u0633\u0644 yuborilgan, otilgan, tashlangan) \u2013 sanadning uzilib qolishi sababli rad etilgan hadis turi.<\/span><\/div>\n
    [5]<\/a>\u00a0Mavquf (arab. \u0627\u0644\u0645\u0648\u0642\u0648\u0641 to\u02bbxtatilgan) maqbul va mardud xabarlarga berilgan atamaning bir turi. Istelohda \u2013 rivoyat qilinayotgan xabar sahobiyga yetganda to\u02bbhtab qolib isnod zanjiri oxiriga Payg\u02bbambar (a.s.)ga yetkazilmagan bo\u02bbladi.<\/span><\/div>\n
    [6]<\/a>\u00a0Munkar (arab. \u0627\u0644\u0645\u0646\u0643\u0631 inkor qilingan) roviyni ayblanishi sababli rad etilgan hadislar.<\/span><\/div>\n
    [7]<\/a>\u00a0Shaz (arab. \u0627\u0644\u0634\u0627\u0630 nodir juda kam uchraydigan) ishonchli roviyning o\u02bbzidan kuvhliroq roviyga muholif bo\u02bblishi.<\/span><\/div>\n
    [8]<\/a>\u00a0As-Suyutiy. Tadbiri roviy. Bayrut: Darul marifa. 1988. \u2013 B. 18.<\/span><\/div>\n
    [9]<\/a>\u00a0Abul Fazl Shahobiddin Ahmad ibn ali ibn Muhammad al-Asqaloniy misrlik hadis olimi va hofizi.<\/span><\/div>\n
    [10]<\/a>\u00a0As-Suyutiy. Tadbiri roviy. Bayrut: Darul marifa. 1988. \u2013 B. 22.<\/span><\/div>\n
    [11]<\/a>\u00a0As-Sahaviy. Fathul mug\u02bbis sharhul alfiyatil hadis. Bayrut.: 1978. \u2013 B. 260.<\/span><\/div>\n
    [12]<\/a>\u00a0Abul Fazl Jaloliddin Abdurrahmon ibn Abu Bakr Muhammad al-Hudayri as-Suyutiy as-Safii tafsir, hadis, fiqh, arab tili va adabiyoti olimi.<\/span><\/div>\n
    [13]<\/a>\u00a0Abul Hasan Nuriddin ali ibn Sulton Muhammad al-Qoriy al-Haravi taniqli hanafi mazhabi faqihi, muhaddsi, mufassir va qiroat olimi<\/span><\/div>\n
    [14]<\/a>\u00a0Abu Zakariyyo Yahyo ibn Ali Muhammad al-Hattob at-Tabriziy arab tili va adabiyot olimi. Tabrizda tavallud topgan. O\u02bbzidan o\u02bbn yettidan ortiq asarlar yozib qoldirgan.<\/span><\/div>\n
    [15]<\/a>\u00a0Abul Fida Ismoil Muhammad ibn Abdulhadi al-Jarrohiy al-Ajluniy mashhur shomlik muhaddis bo\u02bblib, o\u02bbzidan o\u02bbndan ortiq asar qoldirgan.<\/span><\/div>\n
    [16]<\/a>\u00a0Ajluniy. Kashiful hafa. Bayrut.: Darul kutubi ilmiyya.1997. I jid, \u2014 B. 6.<\/span><\/div>\n
    [17]<\/a>\u00a0Abu Abdulaziz Qutubiddin Valiyulloh Ahmad ibn Abdurrahim ibn Vajihiddun ad-Dehlaviy al-Faruqiy. Dehli shahrida tug\u02bbilgan. U islom ilmlari bilmdoni, muhaddis, mujaddid, faqih, ilohiyotshunos, faylasuf bo\u02bblgan. o\u02bbzidan to\u02bbqqizdan ortiq asarlar qoldirgan.<\/span><\/div>\n
    [18]<\/a>\u00a0Dehlaviy. Hujjatullohil balig\u02bba.Bayrut.: Darul ihyaul ulum. 1990. \u2013 B. 489.<\/span><\/div>\n
    [19]<\/a>\u00a0Dehlaviy. Hujjatullohil balig\u02bba.Bayrut.: Darul ihyaul ulum. 1990. \u2013 B. 464.<\/span><\/div>\n
    Gulnoza ALIJONOVA,<\/strong><\/span><\/div>\n
    O\u02bbzbekiston xalqaro islom akademiyasi,<\/strong><\/span><\/div>\n
    Islom tarixi va manbashunosligi<\/strong><\/span><\/div>\n
    IRCIKA kafedrasi tayanch doktoranti<\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Islom dinida Qur\u02bconi karimdan keyin turuvchi ikkinchi ishonchli manba bu \u2014 hadisi shariflar hisoblanadi. Hadislar hijriy uchinchi asrda alohida ilm sifatida shakllandi hamda aynan ushbu asrda hadis sohasiga oid ishonchli kitoblar yozildi. Mana shunday ishonchli kitoblarni jamlagan to\u02bbplamlardan biri \u201cal-Kutub as-sitta\u201d edi. VIII\/XIV asr boshlarida, \u201cSunani Ibn Mojja\u201dni o\u02bbz ichiga olgan \u201cal-Kutub as-sitta\u201d tushunchasi va …<\/p>\n","protected":false},"author":1,"featured_media":26240,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nVIII\/XIV- XII\/XVIII ASRLARDA \u201cAL-KUTUB AS-SITTA\u201d TO\u02bbPLAMINING JAMLANISHI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"VIII\/XIV- XII\/XVIII ASRLARDA \u201cAL-KUTUB AS-SITTA\u201d TO\u02bbPLAMINING JAMLANISHI\" \/>\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=26241&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"VIII\/XIV- XII\/XVIII ASRLARDA \u201cAL-KUTUB AS-SITTA\u201d TO\u02bbPLAMINING JAMLANISHI - 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