{"id":37356,"date":"2024-09-05T11:20:26","date_gmt":"2024-09-05T06:20:26","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=37356"},"modified":"2024-09-05T11:22:15","modified_gmt":"2024-09-05T06:22:15","slug":"faxriddin-roziy-qalamiga-mansub-mafotihul-g%ca%bbayb-asarining-bugungi-kundagi-ahamiyati","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=37356&lang=oz","title":{"rendered":"FAXRIDDIN ROZIY QALAMIGA MANSUB \u201cMAFOTIHUL G\u02bbAYB\u201d ASARINING BUGUNGI KUNDAGI AHAMIYATI"},"content":{"rendered":"

Mashhur alloma, mufassir, mutakallim, mantiqshunos, tilshunos, tabib va faylasuf Abu Abdulloh Muhammad ibn Umar ibn Husayn ibn Hasan ibn Ali Faxriddin Roziy [1:5] hijriy 544, milodiy 1148-yili Ray shahrida tug\u02bbilgan. U o\u02bbz davrida \u201cXatibning o\u02bbg\u02bbli\u201d sifatida tanilgan, \u201cDin faxri\u201d deb e\u02bctirof etilgan [2:248].<\/span><\/p>\n

Olim dastlabki ilmni otasi Ziyovuddin (Ray shahrining xatibi)dan olgan. Ta\u02bclim olishni Xurosonning Marog\u02bba shahrida boshlagan bo\u02bblsa-da, umrining ko\u02bbp qismini ilm talabida Markaziy Osiyo, Eron va boshqa hududlardagi turli ilm markazlarida o\u02bbtkazdi. U yerda olim, shoir va davlat arboblari bilan tanishdi. Fozil ibn Oshur \u201cAt-tafsir var rijaluhu\u201d kitobida Faxriddin Roziy Xuroson, Buxoro, Samarqand, Xorazm shaharlariga borgani, Iroq, Shom diyorlarida bo\u02bblgani, fors va boshqa tillarni yaxshi o\u02bbzlashtirgani [3:276] haqida yozadi. U ko\u02bbproq Markaziy Osiyoning yirik shaharlari bo\u02bblgan Buxoro, Samarqand va Xorazmda bo\u02bblib, Xorazmshoh saroyida uch yil xizmat qilgan. U o\u02bbz davrining yetuk olimi bo\u02bblib yetishgan. Hirotda uning uchun maxsus madrasa ta\u02bcsis etilib, Faxriddin Roziy u yerda \u201cShayxulislom\u201d nomi bilan tanilgan va mudarrislik qilgan.<\/span><\/p>\n

Hamma davrlarda bo\u02bblganidek, Faxriddin Roziyning ham muxoliflari chiqib, uni diniy e\u02bctiqod, fiqh va aqida borasida islom asoslariga putur yetkazish va dinni buzishga uringanlikda ayblagan. Olim ularga: \u201c\u0627\u0639\u062a\u0642\u0627\u062f\u0627\u062a \u0641\u0631\u0642 \u0627\u0644\u0645\u0633\u0644\u0645\u064a\u0646 \u0648 \u0627\u0644\u0645\u0634\u0631\u0643\u064a\u0646\u201d (\u201cE\u02bctiqodot farqi muslimini val mushrikin\u201d)\u00a0 [3:281] asarida raddiya bergan.<\/span><\/p>\n

Faxriddin Roziy umrining so\u02bbnggi yillarini Hirotda o\u02bbtkazgan va hijriy 606, milodiy 1209-yili shu yerda vafot etgan. Ibn Xulokon \u201c\u0648\u0641\u064a\u0627\u062a \u0627\u0644\u0623\u0639\u064a\u0627\u0646\u201d\u00a0 \u201cVafiyatul ayon\u201d kitobida: \u201cRivoyatga ko\u02bbra karromiylar tomonidan zaharlangan, shuning natijasida o\u02bblgan\u201d [2:249] degan fikrni bayon etgan.<\/span><\/p>\n

Faxriddin Roziy ikki yuzdan ortiq asar ta\u02bclif etgan [3:282]. Uning ijodini ikki bosqichga bo\u02bblish mumkin. Ibn Sinoning \u201cAl-ishorat val-tanbehot\u201d (\u201cIshoralar va tanbehlar\u201d) asariga sharh hisoblangan \u201cSharhil ishorat\u201d asari olim ijodining ilk davriga oiddir. Faxriddin Roziy ilmiy faoliyati, xususan, falsafiy risolalarida qadimgi yunon olimlari Aristotel, Geraklit, Epikur va Demokrit, shuningdek, Sharqning mashhur mutafakkirlari Forobiy va Ibn Sino asarlaridan keng foydalanib, ularga sharh yozgan.<\/span><\/p>\n

Alloma fanlar rivoji muammolariga munosabatini yunon mutafakkirlari ta\u02bclimotiga tayangan holda asoslagan. Qindiy, Forobiy va Ibn Sino kabi olimlar fikri va ta\u02bclimotini yanada kuchaytirgan. Nafaqat muhim va dolzarb savollarga javob topishni, balki ularni haqiqat bilan bog\u02bblashni ham maqsad qilgan.<\/span><\/p>\n

Ibrohim Shamsiddin \u201cTafsirul kabir\u201d asari muqaddimasida Faxriddin Roziyning 75 ta asarini [1:13-14] qayd etgan. \u201cIlm majolisi\u201d, \u201cAr-risola al-kamoliya fi al-haqoyiq al-ilohiya\u201d (\u201cIlohiyot va metafizikaga oid ilmiy asar\u201d), \u201cSharhil ishorat\u201d, \u201cTahsilul haq\u201d (\u201cHaqiqatni anglash\u201d), \u201cNihoyatul uqul\u201d (\u201cTafakkur chegaralari\u201d), \u201cRisala fin-nafs\u201d (\u201cNafs haqida risola\u201d), \u201cIlmul axloq\u201d (\u201cAxloq ilmi\u201d) [2:249] asarlari shular jumlasidandir.<\/span><\/p>\n

Uning \u201cMunozarotu alloma Faxriddin\u201d (\u201cAlloma Faxriddin munozaralari\u201d) asarida Movarounnahr olimlari bilan turli masalalar bo\u02bbyicha qilgan munozara va mubohasalari o\u02bbrin olgan.<\/span><\/p>\n

Yana metafizikaga oid \u201cKitobu mahsulul afkori al-mutaqaddimin val- mutaaxxirin\u201d (\u201cOldingi va zamondosh olimlar fikrlari mahsuli\u201d) asari jamiyat hayotida alohida e\u02bctiborga loyiq. Alloma ushbu asarida yosh avlodni buyuk ajdodlar hayotidan o\u02bbrnak olib yashashga, hayot so\u02bbqmoqlarida to\u02bbg\u02bbri qadam qo\u02bbyish uchun foydali xulosa va saboq chiqarishga chaqiradi.<\/span><\/p>\n

Faxriddin Roziy Qur\u02bconi karim tafsiri borasida ham bir qancha asarlar yozgan. \u201cKitobut tafsiri kabir\u201d, \u201cKitobut tafsiri sag\u02bbir\u201d [3:282] va 1000 ta masalani o\u02bbz ichiga olgan \u201cKitobut tafsiri Fotiha\u201d asarlari shular jumlasidandir.<\/span><\/p>\n

Mashhur \u201cKitobut tafsiri kabir\u201d yoki \u201cMafotihul g\u02bbayb\u201d (\u201cG\u02bbayb sirlarini ochuvchi\u201d) asari 16 jilddan iborat bo\u02bblib, alloma ijodining keyingi davrida yozilgan. U boshqa tafsirlardan quyidagi jihatlari bilan ajralib turadi:<\/span><\/p>\n

    \n
  1. Qiroat turlari va usullarini bayon qilish;<\/span><\/li>\n
  2. Oyatlarni lug\u02bbaviy izohlar bilan tafsirlash;<\/span><\/li>\n
  3. Avvalgi ulamolar tafsirlaridan unumli foydalanish;<\/span><\/li>\n
  4. Fiqhiy masalalarni yoritish, oyatlardan chiqarilgan hukmlar haqida so\u02bbz yuritish;<\/span><\/li>\n
  5. Oyatlarning nozil bo\u02bblishi haqidagi rivoyatlarni keltirish;<\/span><\/li>\n
  6. Oyatlarni zohiriy ma\u02bcnolari bilan sharhlash;<\/span><\/li>\n
  7. Mutashobih oyatlarni ta\u02bcvil qilishda chuqur ketmaslik;<\/span><\/li>\n
  8. Kavniy (olamning yaralishi)ga doir oyatlarni falsafiy tahlil qilish.<\/span><\/li>\n<\/ol>\n

    \u201cMafotihul g\u02bbayb\u201d asarini islomga oid dastlabki falsafiy tafsirlardan biri, deyish mumkin. Oyatlarni tafsir qilishda olim Muqotil ibn Sulaymon Marvaziy, Abu Is\u02bchoq Sa\u02bclabiy, Muhammad ibn Jarir Tabariy, Abu Bakr Boqiloniy kabi mufassirlar asarlaridan unumli\u00a0 foydalangan [4:12].<\/span><\/p>\n

    Alloma Fotiha surasining o\u02bbzini 300 sahifada [4:10] tafsir qilgan. Sura tafsirida quyidagi fikrlarni bayon qilgan: \u201cFotiha surasida 10 ta narsa jamlagan. Bular \u201c\u0627\u0644\u0644\u0647\u201d (Alloh), \u201c\u0627\u0644\u0631\u0628\u201d (Rabb), \u201c\u0627\u0644\u0631\u062d\u0645\u0646\u201d (Rahmon), \u201c\u0627\u0644\u0631\u062d\u064a\u0645\u201d (Rahim) va \u201c\u0627\u0644\u0645\u0627\u0644\u0643\u201d (Malik) kabi 5 ta rabboniy va \u201c\u0627\u0644\u0639\u0628\u0648\u062f\u064a\u0629\u201d (Ubudiyat), \u201c\u0627\u0644\u0627\u0633\u062a\u0639\u0627\u0646\u0629\u201d (yordam so\u02bbrash), \u201c\u0637\u0644\u0628 \u0627\u0644\u0647\u062f\u0627\u064a\u0629\u201d (hidoyat so\u02bbrash), \u201c\u0637\u0644\u0628 \u0627\u0644\u0627\u0633\u062a\u0642\u0627\u0645\u0629\u201d (istiqomat so\u02bbrash), \u201c \u0637\u0644\u0628 \u0627\u0644\u0646\u0639\u0645\u0629\u201d (ne\u02bcmat so\u02bbrash) kabi 5 ta bandaga xos sifatlar.<\/span><\/p>\n

    Shuningdek, inson\u00a0 5 ta unsur \u2013 \u201c\u0628\u062f\u0646\u0647\u201d (badan), \u201c\u0646\u0641\u0633\u0647 \u0627\u0644\u0634\u064a\u0637\u0646\u064a\u0629\u201d (shaytoniy nafs)\u201d,\u201c\u0646\u0641\u0633\u0647 \u0627\u0644\u0634\u0647\u0648\u0627\u0646\u064a\u0629\u201d (shahvoniy nafs),\u201c\u0646\u0641\u0633\u0647 \u0627\u0644\u063a\u0636\u0628\u064a\u0629\u201d (g\u02bbazabiy nafs) va \u201c\u0627\u0644\u0639\u0642\u0644\u064a\u062c\u0648\u062d\u0631\u0647 \u0627\u0644\u0645\u0644\u0643\u064a\u0629\u201d (aqliy malakiy javhar)dan tashkil topgan. Bu besh unsur Alloh taoloning yuqoridagi 5 ta ismi sifati bilan muolaja qilinadi. \u201c\u0627\u0644\u0644\u0647\u201d (Alloh) lafzi \u201c\u0627\u0644\u0639\u0642\u0644\u064a\u062c\u0648\u062d\u0631\u0647 \u0627\u0644\u0645\u0644\u0643\u064a\u0629\u201d (aqliy malakiy javhar) ruhiyatda itoat va ibodatga shavq va zavq hosil qiladi. \u0628\u0650\u0630\u0650\u0643\u0652\u0631\u0650 \u0627\u0644\u0644\u0647\u0650 \u062a\u064e\u0637\u0652\u0645\u064e\u0626\u0650\u0646\u0651\u064f \u0627\u0644\u0652\u0642\u064f\u0644\u064f\u0648\u0628\u064f\u0623\u064e\u0644\u064e\u0627 (Rad surasi, 28-oyat).\u00a0 Shaytoniy nafsni \u201c\u0627\u0644\u0631\u0628\u201d (Rabb) ismi ehson va yaxshilikka chaqirish bilan bandani gunohlarni tark etishga undaydi. \u201c\u0627\u0644\u0631\u062d\u0645\u0646\u201d\u00a0 (Rahmon) ismi g\u02bbazabiy nafs uchun malham bo\u02bbladi. Chunki bu ism qahr va latifdan tashkil topgan: \u0627\u0644\u0645\u0644\u0643 \u064a\u064e\u0648\u0652\u0645\u064e\u0626\u0650\u0630\u064d \u0627\u0644\u062d\u0642 \u0644\u0644\u0631\u062d\u0645\u0646 (Furqon surasi, 26-oyat). \u201c\u0627\u0644\u0631\u062d\u064a\u0645\u201d (Rahim) ismi shahvoniy nafsni davolaydi. \u201c\u0645\u0627\u0644\u0643 \u064a\u0648\u0645 \u0627\u0644\u062f\u064a\u0646\u201d kalimasi esa jasad va badanlarni davolaydi. Chunki badan gunoh ishlarni qilishga juda moyil bo\u02bblgan nafsdir. Uni muolaja qilishda qattiq turish kerak. Shundagina u itoat qiladi, gunoh ishlarni tark etib, ibodatga kirishadi\u201d.<\/span><\/p>\n

    Ibn Umar roziyallohu anhumodan rivoyat qilinadi: \u201cRasululloh sollallohu alayhi vasallam dedilar: \u201cIslom besh (narsa)ga bino qilingan: \u201cAllohdan o\u02bbzga iloh yo\u02bbq, Muhammad Uning bandasi va rasulidir\u201d, deb guvohlik berish, namozni to\u02bbkis ado etish, zakot berish, haj qilish va Ramazon ro\u02bbzasini tutish\u201d (Muttafaqun alayh). Boshqa bir rivoyatda islom 5 ustun ustiga qurilgani aytiladi: Shahodat kalimasi (ustuni)da \u201c\u0627\u0644\u0644\u0647\u201d )Alloh( lafzi, namoz (ustuni)da \u201c\u0627\u0644\u0631\u0628\u201d (Rabb) lafzi, zakot (ustuni)da \u201c\u0627\u0644\u0631\u062d\u0645\u0646\u201d (Rahmon) lafzi, Ro\u02bbza\u00a0 (ustuni)da \u201c\u0627\u0644\u0631\u062d\u064a\u0645\u201d (Rahim), haj (ustuni)da esa \u201c\u0627\u0644\u0645\u0627\u0644\u0643\u201d (Malik) lafzi.<\/span><\/p>\n

    Alloma Fotiha surasi tafsirida qiblani 5 tur \u2013 \u201cBaytul maqdis\u201d, \u201cKa\u02bcba\u201d, \u201cBaytul ma\u02bcmur\u201d, \u201cArsh\u201d va \u201cAllohning huzuri (ya\u02bcni, Allohning ulug\u02bbligi)ni his qilib turish\u201dga bo\u02bbladi.<\/span><\/p>\n

    Fotiha surasida kelgan Allohning 5 ismi sifatini yana 5 kalima \u2013 \u201cSubhanalloh\u201d, \u201cAlhamdulillah\u201d, \u201cLa ilaha illalloh\u201d, \u201cAllohu akbar\u201d, \u201cLa havla vala quvvata illa billahil aliyyul azim\u201d bilan bog\u02bblab, Isro surasi \u201cSubahanalloh\u201d bilan (\u0633\u0628\u062d\u0627\u0646 \u0627\u0644\u0644\u0647 \u0627\u0644\u0630\u0649 \u0627\u0633\u0631\u0649 \u0628\u0639\u0628\u062f\u0647 \u0644\u064a\u0644\u0627) boshlanishi, \u201cAlhamdulillah\u201d kalimasi bilan esa 5 ta sura boshlanishi, \u201cLa ilaha illalloh\u201d kalimasi bilan Oli Imron surasi \u0627\u0644\u0645 (\u0661) \u0627\u0644\u0644\u0651\u064e\u0647\u064f \u0644\u0627 \u0625\u0650\u0644\u064e\u0647\u064e \u0625\u0650\u0644\u0627 \u0647\u064f\u0648\u064e boshlanishini aytib o\u02bbtadi. \u201cAllohu akbar\u201d kalimasi tasrixan (ochiq) zikr qilinmagani, faqat 2 o\u02bbrinda:\u00a0 \u0648\u064e\u0644\u064e\u0630\u0650\u0643\u0652\u0631\u064f \u0627\u0644\u0644\u0647\u0650 \u0623\u064e\u0643\u0652\u0628\u064e\u0631\u064f (Ankabut surasi, 45-oyat) va\u00a0 \u0648\u064e\u0631\u0650\u0636\u0652\u0648\u064e\u0627\u0646\u064c \u0645\u0650\u0646\u064e \u0627\u0644\u0644\u0651\u064e\u0647\u0650 \u0623\u064e\u0643\u0652\u0628\u064e\u0631\u064f (Tavba surasi, 72-oyat) zikr qilinganini keltiradi. \u201cLa havla vala quvvata illa billahil aliyyul azim\u201d kalimasi esa Qur\u02bconda sarixatan (aniq, ochiq) zikr qilinmagani, chunki u jannat xazinasidan bo\u02bblib, xazina doim maxfiy bo\u02bblishini aytadi. Shuningdek, 5 ismi sifat 5 ta zikr asosi bo\u02bblishini bayon etadi: \u201c\u0627\u0644\u0644\u0647\u201d (Alloh) lafzi \u201cSubhanalloh\u201d, \u201c\u0627\u0644\u0631\u0628\u201d (Rabb) lafzi \u201cAlhamdulillah\u201d, \u201c\u0627\u0644\u0631\u062d\u0645\u0646\u201d (Rahmon) lafzi \u201cLa ilaha illalloh\u201d, \u201c\u0627\u0644\u0631\u062d\u064a\u0645\u201d (Rahim) lafzi \u201cAllohu akbar\u201d, \u201c\u0627\u0644\u0645\u0627\u0644\u0643\u201d (Malik) lafzi \u201cLa havla vala quvvata illa billahil aliyyul \u02bcazim\u201dga dalolat qiladi, degan.<\/span><\/p>\n

    Barcha oyatlarni muallif uch jihatdan ko\u02bbrib chiqqan: zohiriy (tashqi),\u00a0 botiniy (ichki) va tarkib topishi (murakkabligi). Ularning har biri o\u02bbz o\u02bbrnida bir necha qismga ajratilgan. Aytish joizki, tafsir ilmi bilan shug\u02bbullanuvchi boshqa tasnifchilar bu jihatga deyarli to\u02bbxtalmagan.<\/span><\/p>\n

    \u201cBahrul muhit\u201d tafsiri muallifi Abu Hayyon (Faxriddin Roziy vafotidan 50-yil keyin tug\u02bbilgan): \u201cFaxriddan Roziy tafsir kitobida barcha narsalarni jamlagan. Hatto tafsir ilmiga hojati bo\u02bblmagan narsalarni ham kiritgan\u201d deb yozadi [3:282]. Roziyning tafsirini o\u02bbrgangan olimlar o\u02bbrtasida: \u201cRoziy tafsirini o\u02bbzi to\u02bbliq yozishga ulgurmagan. Balki Anbiyo surasigacha yozgan. Qolganini shogirdlari nihoyasiga yetkazgan [3:280]. Faxriddin Roziyning tafsirini Ahmad ibn Muhammad ibn Abul Xazm Makkiy Najmiddin Mahzumiy (vafoti hijriy 727-yil) to\u02bbliq shaklga keltirgan\u201d [2:251], degan qarashlar bor. Lekin tafsir kitobi boshidan oxirigacha bir xil uslubda yozilgan.<\/span><\/p>\n

    Imom Suyutiy: \u201cRoziy tafsir kitobini hukamolar so\u02bbzi, balog\u02bbat, fasohat, falsafa va boshqa narsalar bilan to\u02bbldirgan\u201d [3:280], deb sifatlaydi.<\/span><\/p>\n

    Xulosa qilib aytganda, Faxriddin Roziy asarlarida insoniyat doim imon-e\u02bctiqodli, halol, odil, vatanparvar, mehnatsevar, rahm-shafqatli, muruvvatli bo\u02bblishga chorlangan. Asarlari hozirgi kunda ham ilm-fan va madaniyatning noyob durdonalari sifatida jamiyat a\u02bczolarining ma\u02bcnaviy yuksalishiga katta hissa qo\u02bbshmoqda.<\/span><\/p>\n

    Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
      \n
    1. \n
      Ibrohim Shamsiddin, Ahmad Shamsiddin. Tafsirul kabir. Faxriddin ar-Roziy. 1-jild. \u2013 Bayrut: Dorul-kutub, 2013.<\/span><\/div>\n<\/li>\n
    2. \n
      Mustafo Muhammad Husayn Zahabiy. At-tafsir val mufassirun. 1-jild. \u2013 Qohira: Dorul hadis, 2012.<\/span><\/div>\n<\/li>\n
    3. \n
      Shomiy ibn Abdulloh ibn Ahmad. Atlas a\u02bclomul mufassirin. \u2013 Ar-Riyod, 2022.<\/span><\/div>\n<\/li>\n
    4. \n
      Tafsiri Faxriddin Roziy. \u2013 Dorul fikr, 2005.<\/span><\/div>\n<\/li>\n<\/ol>\n

      \u00a0<\/p>\n

      Abdurasul ABDULLAYEV,<\/span><\/strong><\/div>\n
      O\u02bbzXIA kafedra doktoranti<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

      Mashhur alloma, mufassir, mutakallim, mantiqshunos, tilshunos, tabib va faylasuf Abu Abdulloh Muhammad ibn Umar ibn Husayn ibn Hasan ibn Ali Faxriddin Roziy [1:5] hijriy 544, milodiy 1148-yili Ray shahrida tug\u02bbilgan. U o\u02bbz davrida \u201cXatibning o\u02bbg\u02bbli\u201d sifatida tanilgan, \u201cDin faxri\u201d deb e\u02bctirof etilgan [2:248]. Olim dastlabki ilmni otasi Ziyovuddin (Ray shahrining xatibi)dan olgan. Ta\u02bclim olishni Xurosonning …<\/p>\n","protected":false},"author":1,"featured_media":37357,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[3246],"yoast_head":"\nFAXRIDDIN ROZIY QALAMIGA MANSUB \u201cMAFOTIHUL G\u02bbAYB\u201d ASARINING BUGUNGI KUNDAGI AHAMIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"FAXRIDDIN ROZIY QALAMIGA MANSUB \u201cMAFOTIHUL G\u02bbAYB\u201d ASARINING BUGUNGI KUNDAGI AHAMIYATI\" \/>\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=37356&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"FAXRIDDIN ROZIY QALAMIGA MANSUB \u201cMAFOTIHUL G\u02bbAYB\u201d ASARINING BUGUNGI KUNDAGI AHAMIYATI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"FAXRIDDIN ROZIY QALAMIGA MANSUB \u201cMAFOTIHUL G\u02bbAYB\u201d ASARINING BUGUNGI KUNDAGI AHAMIYATI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=37356&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=\"2024-09-05T06:20:26+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2024-09-05T06:22:15+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2024\/09\/faxriddinroziy.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"371\" \/>\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=\"6 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=37356&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=37356&lang=oz\",\"name\":\"FAXRIDDIN ROZIY QALAMIGA MANSUB \u201cMAFOTIHUL G\u02bbAYB\u201d ASARINING BUGUNGI KUNDAGI AHAMIYATI - 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