{"id":26362,"date":"2023-01-26T08:20:41","date_gmt":"2023-01-26T03:20:41","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=26362"},"modified":"2023-01-26T08:23:05","modified_gmt":"2023-01-26T03:23:05","slug":"islomda-kafoat-masalasi","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=26362&lang=oz","title":{"rendered":"ISLOMDA KAFOAT MASALASI"},"content":{"rendered":"

Islom huquqida nikohning qo\u02bbshimcha sharti sifatida \u201ckafoat\u201d ko\u02bbrsatiladi.<\/span><\/p>\n

Kafoat \u2013 lug\u02bbatda \u201cteng bo\u02bblish\u201d, \u201cbarobar bo\u02bblish\u201d ma\u02bcnosida keladi. Islom huquqida esa nikohlanayotgan tomonlarning, to\u02bbg\u02bbrirog\u02bbi erning ayolga teng yoki mos bo\u02bblishiga aytiladi.<\/span><\/p>\n

Nikohda tenglik quyidagi olti narsada namoyon bo\u02bbladi: nasl\u00ad-nasab, din, ozodlik, boylik, hunar va dindorlik. Fikrimizcha, bu shartlar nisbiydir. Shuningdek, u asosan erda bo\u02bblishi lozim bo\u02bblgan shartlardir. Chunki u yerda ko\u02bbrsatilgan shartlar ijtimoiy tabaqalanish yoki boshqa mezonlar asosida kelib chiqadigan shartlar bo\u02bblib, jamiyatning o\u02bbzi ushbu mezonlarni belgilab beradi.<\/span><\/p>\n

Kufu\u02bc \u2013 tenglik masalasi. Nikohda nasabdagi kafoat e\u02bctiborga olinadi. Qurayshliklarning ba\u02bczilari ba\u02bczilariga tengdirlar. Arablarning ba\u02bczilari ba\u02bczilariga tengdirlar. Ajamlarda Islom e\u02bctibor qilinadi. Ota-onasi islomda bo\u02bblgan ota-onasi islomdagiga tengdir. Otasi islomda bo\u02bblgan ota-onasi unda bo\u02bblganga emas. O\u02bbzi musulmon bo\u02bblgan otasi ham musulmonga teng emas. Hurlik ham xuddi Islomga o\u02bbxshaydi. Diyonatliligiga qarab ham bo\u02bbladi. Fosiq solih kishining qiziga teng bo\u02bbla olmaydi. Molu mulkiga qarab ham bo\u02bbladi. Dastlab berilishi lozim bo\u02bblgan mahr va nafaqaga ojiz kuyov faqir qizga teng bo\u02bbla olmaydi. Ikkisiga qodir shaxs boy qizga kufu\u02bc bo\u02bbladi. Kasbu hunarga qarab ham bo\u02bbladi. Bas, to\u02bbquvchi, qon oluvchi, farrosh yoki teri oshlovchi attorga yoki unga o\u02bbxshashga kufu\u02bc emas.<\/span><\/p>\n

Aslida, tenglik dinga qarab bo\u02bbladi. Musulmonlarning barchasi bir-birlariga tengdirlar. Fotima binti Qays (r.a.) Quraysh qabilasidan bo\u02bblsa ham Usoma ibn Zaydga \u2013 asli qul bo\u02bblgan kishiga tekkanlar. Bu ish Rasululloh (s.a.v.)ning maslahatlari bilan bo\u02bblgan. Abdurrohman ibn Avf (r.a.)ning singillari Bilol ibn Raboh (r.a.) bilan turmush qurganlar. Ammo jumhuri ulamolar nikohdagi kafoat \u2013 tenglikka dindan boshqa, nikoh ayblaridan salomat bo\u02bblish, hurriyat, nasab va sinoatga o\u02bbxshash narsalarni ham qo\u02bbshadilar. Chunki, odatda ushbu omillarga e\u02bctibor bermaslik ko\u02bbpgina oilalarning buzilishiga sabab bo\u02bbladi. Lekin taraflar rozi bo\u02bblsa, nikoh joiz bo\u02bblaveradi.<\/span><\/p>\n

Musulmonlarda jufti halol tanlashda uning soliha, dindor, yaxshi xulqli bo\u02bblishi asosiy mezon sanaladi. Abu Hurayra (r.z.)dan rivoyat qilingan hadisda Rasululloh (s.a.v.):\u00a0\u201cAyol to\u02bbrt narsasi: moli, naslu nasabi, jamoli va dini uchun nikohlanadi. Bas, sen dindorini tanla, omon bo\u02bblgur\u201d,<\/em>\u00a0deganlar (Imom Buxoriy, Muslim, Abu Dovud, Termiziy, Nasaiy rivoyati).<\/span><\/p>\n

Rasululloh (s.a.v.):\u00a0\u201cKim xotinning molu jamoli uchun uylansa, uning molu jamolidan mahrum bo\u02bbladi va kim ayolning dini uchun uylansa, Alloh taolo u kishiga uning molu jamolini ham nasib qiladi\u201d,<\/em>\u00a0dedilar.<\/span><\/p>\n

Abul Hasan Movardiy (r.a.) yaxshi xotin tanlash farzandning otasidagi haqlaridan biri ekanini ta\u02bckidlaydi va Umar (r.z.)ning quyidagi so\u02bbzlarini dalil sifatida iqtibos qilib keltiradi: \u201cFarzandning eng birinchi haqqi otasining unga yaxshi ona tanlashidir. Ota farzandi tug\u02bbilishidan oldin uning uchun go\u02bbzal, sharafli, iffatli, oqila, xulqi odamni rozi va xursand qiladigan, aqli va kamolotining go\u02bbzalligi sinalgan va eriga munosib bo\u02bblgan ayolni tanlashi lozim\u201d [1].<\/span><\/p>\n

Er xotinining madaniyatli bo\u02bblishini va farzandlarini yaxshi tarbiya qilishini talab etishga haqlidir. Ayol kishi ham o\u02bbziga mos ilmlarni o\u02bbrganish huquqiga ega. Bu borada shunday so\u02bbzlar xayolga keladi: \u201cEr-xotin she\u02bcrning ikki baytiga o\u02bbxshaydi. Birinchi qatordagi bayt go\u02bbzal tarzda ifodalangan bo\u02bblsa-yu, ikkinchi qatordagi bayt g\u02bbaliz so\u02bbzlardan tuzilgan bo\u02bblsa, bunday she\u02bcrni maqtab bo\u02bblmaydi\u201d[2].<\/span><\/p>\n

Abu Hurayra (r.z.)dan keltirgan hadisda Rasululloh (s.a.v.) Quraysh ayollarini maqtab shunday marhamat qilganlar:\u00a0\u201cTuya mingan ayollarning eng yaxshisi Qurayshning soliha ayollaridir. Ular farzandlariga mehribon va erlarining haqlariga rioya qiluvchidirlar\u201d<\/em>\u00a0(Imom Buxoriy rivoyati).<\/span><\/p>\n

Nikohdagi kafoat (tenglik) haqidagi bob Kafoat yoki kuf\u02bclik lug\u02bbatda tenglik, barobarlik ma\u02bcnosini bildiradi. Bu yerdagi kafoatdan murod \u2013 er-xotinning besh narsada teng, bir xil bo\u02bblishidir: 1. Dinda. Fojir va fosiq kimsa afifa ayolga teng bo\u02bblmaydi. Chunki, uning guvohligi va qilgan rivoyati o\u02bbtmaydi, bu esa insoniyligidagi nuqsonidir. 2. Nasabda. Ajamiy (ya\u02bcni, arab bo\u02bblmagan kishi) arabiyaga kuf\u02bc bo\u02bblmaydi. 3. Ozodlikda. Qul va qisman ozod bo\u02bblgan qul ozod ayolga kuf\u02bc bo\u02bblmaydi, chunki qullik tufayli nuqsonlidir. 4. Kasb-hunarda. Hajjom (qon oluvchi), to\u02bbquvchi kabi past kasb egasi tojir kabi yuqori kasb egasining qiziga kuf\u02bc emas. 5. Farz bo\u02bblgan mahr va nafaqa miqdorida molga ega bo\u02bblish. Qashshoq odam badavlat ayolga kuf\u02bc bo\u02bblmaydi. Chunki, uning qashshoqligi tufayli nafaqa bermasligida u ayolga zarar bordir. Agar er-xotindan biri ushbu beshta ishdan birida bir-biridan farqli bo\u02bblsa, kafoat bo\u02bblmagan bo\u02bbladi. Lekin, bu nikohning sahihligiga ta\u02bcsir qilmaydi. Chunki, nikoh sahih bo\u02bblishi uchun kafoat shart emas. Payg\u02bbambar sollallohu alayhi va sallam Fotima bint Qays roziyallohu anhoni Usoma ibn Zayd roziyallohu anhuga nikohlanishga buyurganlar, u zotning buyruqlari bilan u Usomaga nikohlangan (Muslim (1480) Fotima bint Qays roziyallohu anhodan rivoyat qilgan). Biroq, kafoat nikohning lozim bo\u02bblishi uchun shartdir. Ayol yoki uning valiysi agar rozi bo\u02bblmasa, nikohni buzishga haqli bo\u02bbladilar. Chunki, bir kishi o\u02bbzining past darajasini shu bilan ko\u02bbtarib olish uchun qizini birodarining o\u02bbg\u02bbliga berganida Nabiy sollallohu alayhi va sallam ixtiyorni qizga berganlar[3]. Oisha roziyallohu anhodan rivoyat qilganlar). Biz quyida kafoatga tegishli bir necha fatvolarni \u201cJomi\u02bc ahkom as-sig\u02bbor\u201d nomli asardan tarjima qilib hukmingizga havola qilamiz:<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Kafoatni e\u02bctiborga olish<\/span><\/p>\n

\u201cMuhit\u201dda[5] shunday zikr qilingan: Ota va bobodan boshqa kishi, agar qizni tengi bo\u02bblmagan kishiga nikohlasa, bu borada oldingi davr hamda keyingi davr olimlarimizdan hech qanday rivoyat yo\u02bbq. Fazliy[6] aytadiki, mahrni kamaytirish masalasiga qiyoslanib, ushbu nikoh hech qanday e\u02bctirozsiz joiz bo\u02bblmasligi kerak.<\/span><\/p>\n

Hanafiy mazhabida erkinlik tamoyili, ayniqsa, turmushga chiqish masalasida balog\u02bbatga yetgan oqila qizni majburlamaslik va safih (aqli kam bo\u02bblgan) kishini, shuningdek, qarzdor kishini tasarrufdan man etmaslik kabi masalalarda yaqqol ko\u02bbzga tashlanadi.<\/span><\/p>\n

Abu Hanifa qiz bolaga o\u02bbz taqdirini o\u02bbzi belgilab oila qurish uchun erkinlik bersa ham, bo\u02bblajak turmush o\u02bbrtog\u02bbi (eri) oilasiga kufuv (teng) bo\u02bblishini shart qilib qo\u02bbyadi. Bunga binoan agar bir qiz o\u02bbz valiysi roziligini olmasdan, o\u02bbzining oilasiga teng (munosib) bo\u02bblmagan va oila uchun isnod keltiradigan erkakka turmushga chiqsa, hanafiy mazhabi bo\u02bbyicha Faxruddin Qozixon rivoyatiga ko\u02bbra, shuningdek, Abu Yusuf fikricha, nikoh bitimi fosid bo\u02bbladi (buziladi).<\/span><\/p>\n

Ammo Abu Hanifa fikricha, ba\u02bczan ayol o\u02bbz turmush o\u02bbrtog\u02bbini tanlashda xatoga yo\u02bbl qo\u02bbyib, oila uchun isnod keltirishi mumkin. Faqihlar ana shu nuqtai nazardan qizning o\u02bbzi ota yoki valiyning ishtirokisiz turmushga chiqishini taqiqlaganlar. Abu Hanifa fikriga ko\u02bbra, ayolning erkinligiga qayd qo\u02bbyib, uni cheklash o\u02bbzidan-o\u02bbzi katta zarar hisoblanadi. Yuz berishi yoki yuz bermasligi ehtimoli bo\u02bblgan boshqa bir zarar (isnod keltirish) uchun, ayolning erkinligini cheklashga yo\u02bbl qo\u02bbyib bo\u02bblmaydi. Shunday qilib, Abu Hanifa nazariyasiga binoan, ayol o\u02bbz erkini saqlab qoladi, bordi\u00adyu o\u02bbz tanlashi orqali oilaga oru isnod keltirsa, nikoh fosid bo\u02bblib (buzilib), ham uning iffati, ham oila e\u02bctibori saqlanib qoladi.<\/span><\/p>\n

Faqihlar oqila va bolig\u02bba qizni o\u02bbzi istamagan kishi bilan turmush qurishga majbur qilmaslik bo\u02bbyicha Abu Hanifa fikriga qo\u02bbshilgan bo\u02bblsalar ham, bir o\u02bbrinda u bilan ixtilof qilganlar, ya\u02bcni qizning valiysi uni turmush qurishga majburlay olmaydi va qiz, o\u02bbz valiysining irodasiga qaramasdan turmushga chiqa oladi, lekin uning (qizning) so\u02bbzlari nikoh bitimini tuzish uchun yetarli bo\u02bblmagani sababli, valiysi bitim marosimida ishtirok etadi, negaki, faqat valiy nikoh bitimini tuzish vakolatiga ega. Lekin Abu Hanifa, ko\u02bbpchilik faqihlarning bunday fikriga qo\u02bbshilmay, ularning hammasiga qarshi turadi va barcha faqihlar orasida o\u02bbz mustaqil fikrini saqlab qoladi.<\/span><\/p>\n

Abu Hanifa ta\u02bckidlashicha, ayol mol-mulk sohasida to\u02bbla vakolatga ega bo\u02bblganidek, tazvij (o\u02bbziga er tanlash) bo\u02bbyicha ham to\u02bbla vakolatga ega bo\u02bblishi lozim. Uningcha, ayol va erkak nikoh bitimini tuzishda hech qanday imtiyozsiz teng huquqqa ega bo\u02bblishlari zarur [7].<\/span><\/p>\n

Kafoat shartlari: ta\u02bcminot va mahrni berishga qodir bo\u02bblish<\/strong><\/span><\/p>\n

\u00abZaxira<\/strong>\u00bbda shunday deyilgan: agar voyaga yetgan yoki yetmagan ayol jimo\u02bcga[8] layoqatli bo\u02bblsa, ta\u02bcminotga qodir bo\u02bblish kafoat shartlaridan biridir. Ammo yosh qiz jimo\u02bcga layoqatli bo\u02bblmasa, ta\u02bcminotga qodirlik e\u02bctiborga olinmaydi. Chunki bu holatda unga nafaqa berilmaydi, mahrga qodirlilik bilan kifoyalaniladi. Alloh biluvchidir.<\/span><\/p>\n

\u00abHidoya<\/strong>\u00bbda shunday zikr qilingan: Kim o\u02bbzining yosh qizini qulga yoki yosh bolasini cho\u02bbriga nikohlasa joizdir. Bu\u00a0Abu Hanifa<\/strong>ning fikri. Chunki kafoatni e\u02bctiborga olmaslik undan yuqoriroq manfaat tufaylidir.\u00a0Abu Yusuf\u00a0<\/strong>va\u00a0Muhammad<\/strong>\u00a0fikricha bu tenglik bo\u02bblmagani uchun ochiqcha zarar bo\u02bblib, joiz emas.<\/span><\/p>\n

Qozi\u00a0Faxriddin<\/strong>ning \u00abFatovo<\/strong>\u00bbsida shunday deyilgan: ota va bobodan boshqa kishi ajdodlari ozod musulmon kishilar bo\u02bblgan yosh qizni bobosi o\u02bbsha qavmga ozodlik bergan yoki ota-bobosi musulmon bo\u02bblmagan, o\u02bbzi musulmon bo\u02bblgan kishiga nikohlasa va voyaga yetgandan so\u02bbng nikohni qabul qilsa ham joiz bo\u02bblmaydi. Chunki bu sodir bo\u02bblgan paytda unga ijozat beradigan kishi bo\u02bblmagan nikohdir. U mavquf emas va ijozat ta\u02bcsir qilmaydi. Shuningdek boshqa sabablarga ko\u02bbra tenglik bo\u02bblmasa, ota va bobodan boshqa kishining nikohi huquqiy kuchga ega emas.<\/span><\/p>\n

Mast qiluvchi ichimlik ichuvchi kishi teng, munosib emas.<\/strong><\/span><\/p>\n

Hanafiy mazhabi faqihlari mast qiluvchi ichimlik ichgan yigit bokira qizga nikohlanishi mumkin emas deb hisoblaydilar. Shuningdek, mast qiluvchi ichimlik ichadigan ota o\u02bbz qizning mahrini mislidan[9] kamaytirishi hanafiy mazhabi doirasida mumkin emasligida ixtilof qilmaydilar. Chunki mast kishining holatidan ma\u02bclumki, u fikr yurita olmaydi. Lekin solih kishi o\u02bbz qizini mahrini kamaytirishi\u00a0Abu Hanifa<\/strong>\u00a0fikricha joiz, ammo\u00a0Abu Yusuf<\/strong>\u00a0va\u00a0Muhammad<\/strong>\u00a0fikricha esa joiz emas. Ota kuyovning qizga teng emasligini bilgan va buni bila turib unga nikohlagan, bunda uning yetti o\u02bblchab bir kesgani ma\u02bclum bo\u02bblgan va bu shartnoma qiz uchun manfaatli deb hisoblangan masala ixtiloflidir.\u00a0 Bu yerda uni teng deb o\u02bbylashi shuni ko\u02bbrsatadiki, u shunday deb o\u02bbylagan va fikr yuritmagan. Shunga o\u02bbxshab, mast kishi agar qizining mahrini kamaytirsa, joiz emas. Hushyor odam bunday qilsa joiz. Chunki mast kishining holatidan ma\u02bclumki, u fikr yurita olmaydi. Hushyor odam esa fikr yuritadi[10].<\/span><\/p>\n

Xulosa qilib aytganda, hanafiy mazhabiga taalluqli fiqhiy asarlardagi shar\u02bciy hukm va fatvolar uzoq asrlar sinovidan o\u02bbtgan bo\u02bblib, u ota-ona va bolalarga o\u02bbz haq-huquqlari hamda vazifalarini tanitishda ajoyib durdona asarlar sifatida qadrlidir. Ayniqsa, Imom Majduddin Ustrushaniy hazratlari \u201cJomi\u02bc ahkom as-chig\u02bbor\u201d (Bola huquqlar kodeksi) asarida jild-jild fiqhiy kitoblarda sochilgan bolalar huquqlariga taalluqli aniq tartib-qoidalarni topib, o\u02bbz davrigacha bo\u02bblgan taniqli ulamolarning durdona fikrlarini to\u02bbplab, umumlashtirib, xulosalash bilan tayyor shar\u02bciy hukm, fatvo darajasiga yetkazib, og\u02bbirimizni yengil qilishni maqsad etgan.<\/span><\/p>\n

Foydalanilgan manba va adabiyotlar<\/strong><\/span><\/div>\n
    \n
  1. \n
    Abul Hasan Movardiy. Tahqiq: Shayx Xizir Muhammad Xizr. Nasihatul-muluk. \u2013 B. 162.<\/span><\/div>\n<\/li>\n
  2. \n
    Shayx Muhammad Xizr Husayn. Dirasat fish-shari\u02bcatil-islamiya. \u2013 B. 98.<\/span><\/div>\n<\/li>\n
  3. \n
    Nasoiy \u2116 93269, Ibn Moja \u2116 1874, Ahmad 6\/136, \u211625043.<\/span><\/div>\n<\/li>\n
  4. \n
    Al-Muhit al-Burhoniy fi-l-fiqh an-Nu\u02bcmoniy \u2014 Burhoniddin Mahmud ibn Tojiddin Ahmad ibn Abdulaziz ibn Umar ibn Moza Buxoriy (vaf. 616\/1220 y.)ning fiqhiy asari (Kashf az-zunun. \u2013 J. 2. \u2013 B. 1619).<\/span><\/div>\n<\/li>\n
  5. \n
    Fazliy \u2013 Abu Amr Usmon ibn Ibrohim ibn Muhammad ibn Ahmad ibn Abi Bakr Muhammad ibn Fazl ibn Ja\u02bcfar ibn Rajo Asadiy Fazliy Buxoriy 426\/1035 yili tug\u02bbilib, 508\/1115 yilda vafot etgan (Al-Favoid al-bahiya. \u2013 B. 238; Kashf az-zunun. \u2013 J. 3. \u2013 B.1227; al-Javohir al-muziya. \u2013 J.2. \u2013 B. 515).<\/span><\/div>\n<\/li>\n
  6. \n
    Atayev M.R. Islomda bolalar huquqi. \u2013 Toshkent: \u201cO\u02bbzbekiston\u201d, 2021. \u2013 B. 179-181.<\/span><\/div>\n<\/li>\n
  7. \n
    Jimo\u02bc<\/strong>: Qonuniy nikohdan keyingi jinsiy munosabat.<\/span><\/div>\n<\/li>\n
  8. \n
    Mislidan<\/strong>: Voqelikdagi miqdordan.<\/span><\/div>\n<\/li>\n
  9. \n
    Atayev M.R. Islomda bolalar huquqi. \u2013 Toshkent: \u201cO\u02bbzbekiston\u201d, 2021. \u2013 B. 191\/<\/span><\/div>\n<\/li>\n<\/ol>\n
    Muslim ATAYEV,<\/strong><\/span><\/div>\n
    O\u02bbzbekiston xalqaro islom<\/strong><\/span><\/div>\n
    \u00a0akademiyasi doktoranti,\u00a0<\/em>PhD<\/em><\/strong><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Islom huquqida nikohning qo\u02bbshimcha sharti sifatida \u201ckafoat\u201d ko\u02bbrsatiladi. Kafoat \u2013 lug\u02bbatda \u201cteng bo\u02bblish\u201d, \u201cbarobar bo\u02bblish\u201d ma\u02bcnosida keladi. Islom huquqida esa nikohlanayotgan tomonlarning, to\u02bbg\u02bbrirog\u02bbi erning ayolga teng yoki mos bo\u02bblishiga aytiladi. Nikohda tenglik quyidagi olti narsada namoyon bo\u02bbladi: nasl\u00ad-nasab, din, ozodlik, boylik, hunar va dindorlik. Fikrimizcha, bu shartlar nisbiydir. Shuningdek, u asosan erda bo\u02bblishi lozim bo\u02bblgan …<\/p>\n","protected":false},"author":1,"featured_media":26361,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nISLOMDA KAFOAT MASALASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ISLOMDA KAFOAT MASALASI\" \/>\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=26362&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ISLOMDA KAFOAT MASALASI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"ISLOMDA KAFOAT MASALASI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=26362&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=\"2023-01-26T03:20:41+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2023-01-26T03:23:05+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2023\/01\/bukhari_buxoriy2023_15.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=26362&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=26362&lang=oz\",\"name\":\"ISLOMDA KAFOAT MASALASI - 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