{"id":37563,"date":"2024-09-17T10:03:26","date_gmt":"2024-09-17T05:03:26","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=37563"},"modified":"2024-09-17T10:03:26","modified_gmt":"2024-09-17T05:03:26","slug":"tasavvuf-ta%ca%bclimotida-til-va-dil-birligi-zikr-vositasi-sifatida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=37563&lang=oz","title":{"rendered":"TASAVVUF TA\u02bcLIMOTIDA TIL VA DIL BIRLIGI ZIKR VOSITASI SIFATIDA"},"content":{"rendered":"

Tasavvuf tarixidan ma\u02bclumki, barcha yirik mutasavvif mutafakkirlar ilmni til va dil ilmiga ajratib talqin qilishi bilan birga, ularga bir \u2013birini to\u02bbldiruvchi va komillik sari yetaklovchi asosiy vositalar sifatida qaragan.<\/span><\/p>\n

Tasavvuf ta\u02bclimotida har bir solih va soliha o\u02bbz tiliga podshoh bo\u02bblishi lozimligi uqtiriladi. Payg\u02bbambarimiz (s.a.v.) \u201cKim tiliga podshoh bo\u02bblsa, Alloh uning uyat ishlarini berkitadi\u201d deganlar [1:388].<\/span><\/p>\n

Tariqat namoyondalari tilni ehtiyot qilmaslik falokat vositasiga aylanishini uqtirganlar: yigit tilining toyilishidan o\u02bbladi, oyog\u02bbining xatosidan emas. Tili bilan bo\u02bblgan xatosi uni boshi bilan uloqtiradi. Oyog\u02bbi bilan bo\u02bblgan xatosi asta-sekin tuzaladi [1:192].<\/span><\/p>\n

Tariqat namoyondalari har doim tilni yomon so\u02bbzlardan, haqoratlardan ehtiyot qilish kerakligini uqtirgan. Chunki ular payg\u02bbambarimizning odamlarning yuzi bilan do\u02bbzaxga tushishiga sabab tili yomonligidandir, degan hadislariga doimo amal qilgan.<\/span><\/p>\n

Shu bilan birga, tariqat namoyondalari so\u02bbzni o\u02bbylab, kam gapirish savobdir degan g\u02bboyaga ham e\u02bctiqod qilgan. Shu o\u02bbrinda Hasan Basriyning \u201cKimning so\u02bbzi ko\u02bbpaysa, xatosi ko\u02bbpayadi degan\u201d rivoyatiga suyangan.<\/span><\/p>\n

Abu Lays Samarqandiy o\u02bbzining \u201cTanbehul G\u02bbofilin\u201d asarida shunday yozadi: Qatoda (r.a.) rivoyat qildi: Payg\u02bbambar (s.a.v.) aytdilar: \u201cTo\u02bbrt narsa kimga berilgan bo\u02bblsa, dunyo va oxirat yaxshiligi berilibdi: zikr qiluvchi til, shukur etuvchi qalb, sabrli badan va mo\u02bbmina soliha xotin\u201d [1:380].<\/span><\/p>\n

Tasavvuf ahli til ilmiga solikning zohiri va botinini bog\u02bblovchi zikr vositasi sifatida qaragan. Zikr tasavvufda dil, fikr va tuyg\u02bbuni Allohga yo\u02bbnaltirib, U bilan bevosita rishta bog\u02bblash, ismlarini zikr qilish orqali Uning cheksiz qudrati, buyuk go\u02bbzalligini idrok etishni bildiradi. Hatto, zikr orifning taomi deb ham ta\u02bckidlanadi. Allohning ismlari zikr qilinaversa, oxiri Alloh zokir, ya\u02bcni so\u02bbfiyning o\u02bbzini zikr etadi. Solik zikr asnosida shuni his qiladi, mushohada etadi.<\/span><\/p>\n

Zikr faqat Allohni yod aylash, uning go\u02bbzal ismlarini eslash emas, balki dil, fikr va tuyg\u02bbuni Allohga yo\u02bbnaltirishdir. Zikrning xususiyati haqida Najmiddin Kubro ham o\u02bbzining \u201cTasavvufiy hayot\u201d asarida quyidagicha ta\u02bckidlagan: \u201cZikrni seni qandoq zikr etayotganingni ko\u02bbrish uchun zikr etma. Chunki u zokir emas, mazkurdir. Inson mudom Haq mazkuri erur. Ammo Alloh bilan o\u02bbzi orasidagi qorong\u02bbuliklar va kashf pardalari mone\u02bclik qilgani bois, u buni eshitib, his qilishdan mosuvodir\u201d [12:169].<\/span><\/p>\n

Ustoz\u00a0 shayx, mutasavvif nazarida shogird zikrni ravon va tushunarli til bilan bayon qilishi zarur. Hech bir zikr qoidasi til orqali buzilmasligi lozim. Shuning uchun Najmiddin Kubro ham Ya\u02bcqub Charxiy ham har qanday ibodatdan maqsad zikrdir. Zikr jon bo\u02bblsa, ibodat qalbdir. Har qanday ibodatda ham Uning hazratidan g\u02bbofil bo\u02bblsa, chandon foyda bermas\u201d deb yozadi [11].<\/span><\/p>\n

Hazrat Alisher Navoiy ham \u201cNasoyimul muhabbat\u201d asarida komil insonning\u00a0 ilohiy va bashariy sifatlari haqida gapira turib, \u201cchuchuk tilli bo\u02bblish\u201dni komillikning yettinchi sharti sifatida aytib o\u02bbtgan [6:141]. Yuqorida ta\u02bckidlaganimizdek, Alisher Navoiy tasavvufda panteistik yo\u02bbnalishning yirik vakili sifatida til ilmining zikr jarayonidagi roliga juda yuqori baho bergan. Til dilning izhori sifatida talqin qilingan.<\/span><\/p>\n

Tasavvufiy bilish jarayoni ham ratsional va irratsional bilim tana va ruh kabi ajralmas va bir \u2013 birini bilish jarayonida to\u02bbldirib boradi. Shuning uchun ham tasavvuf ilmi haqida gapirilganda, birlamchi bilim \u201ckulliy\u201d bilim bo\u02bblib, u inson ruhiyatidagi ijodkorlik kuchini anglatadi. Ikkilamchi ilm \u201ctil ilmi\u201d bo\u02bblib, u Odam bolalari ustida Allohning hujjatidir\u201d. Umidimiz borki, senga ilmi botindan bir nasiba etsin. \u201cVa yana aytdilarki, \u201cHadisda\u201d Ahli sidq bilan o\u02bbtirsangiz, sadoqatli bo\u02bblib o\u02bbtiringki, ular qalb josusidir. Qalbingizga kiradi va himmatingizga nazar qiladi\u201d[3:6].<\/span><\/p>\n

Mutasavviflar tariqat ilmida tilning o\u02bbrni nihoyatda ulug\u02bb ekanini ta\u02bckidlab kelgan. Abu Lays Samarqandiy yuqorida keltirilgan asarida shunday yozadi: Hakimlarning ba\u02bczilari aytdi:\u201d Inson jasadi uch bo\u02bblakdir; bir bo\u02bblagi \u2013 qalbi, ikkinchisi \u2013 tili, uchinchisi \u2013 a\u02bczolari. Alloh taolo har bir bo\u02bblakni karomat bilan ikrom qildi. Qalbini o\u02bbzini tanish va tavhid bilan ikrom qildi. Tilini \u201cLa ilaha illalloh\u201d va kitob tilovat qilish bilan ikrom qildi. A\u02bczolarini namoz, ro\u02bbza va boshqa ibodatlar bilan ikrom qildi. Har biriga kuzatuvchi va saqlovchini vakil qilib qo\u02bbydi. Qalbini saqlashga Alloh o\u02bbzi ega bo\u02bbldi. Uning ichida nima borligini Allohdan boshqa hech kim bilmaydi. Tiliga farishtalarni vakil qildi. Alloh taolo <\/span>
\naytdi: \u201cU biron so\u02bbzni talaffuz qilmas, agar talaffuz qilsa, uning oldida hoziru nozir bo\u02bblgan bir kuzatuvchi farishta u so\u02bbzni yozib olur\u201d [7]. A\u02bczolarga buyruq va qaytarishni boshqaruvchi qilib qo\u02bbydi. Keyin har bo\u02bblakka vafo qilishni xohladi. Qalbning vafosi \u2013 imonda sobit bo\u02bblish va hasad, xiyonat hamda makr-xiyla qilmaslik, tilning vafosi \u2013 g\u02bbiybat qilmaslik, a\u02bczolar vafosi Allohga gunoh qilmaslik va musulmonlardan hech kimga aziyat bermaslikdir. Kim qalbdan ketsa, munofiq, tildan ketsa, kofir, a\u02bczolardan ketsa osiy bo\u02bbladi [1:193].<\/span><\/p>\n

Til ilmi tasavvuf ta\u02bclimotida komil insonni tarbiyalashning asosiy vositalaridan\u00a0 biri hisoblanadi. Chunki til insonni hayvonot olamidan judo qilgan bo\u02bblsa, keyinchalik u insonning o\u02bbzini anglashi orqali Allohni anglashga keng yo\u02bbl ochib berdi. Chunki tasavvuf ta\u02bclimotida tilga tafakkurni ifodalash vositasi sifatida qaraladi. Shu bilan birga, til va dil ajralmas, bir-birisiz mavjud bo\u02bblmagan hodisa sifatida talqin qilinadi.<\/span><\/p>\n

Zikr Allohni yodlash, tasavvufda Allohni tilga olish va butun fikru tavajjuhini Unga qaratishdir. Tasavvuf ahli zikrni Haqqa yetishmoqchi bo\u02bblgan kishining ruhiy kamolotida fikriy quvvatlarini boshqarish, nafsni taqlil etish, shuningdek, tafakkurni kamolot darajasiga yuksaltirishda eng yaxshi yo\u02bbllardan deb biladi. Bu amal Qur\u02bconi karimda Alloh taoloning \u201cMeni yod qil, Men ham sizni yod qilurman\u201d, degan oyatiga asoslanib bajariladi. Tasavvuf ahli zikr qilishni uch darajada deb biladi: birinchisi til zikri \u2013 ko\u02bbpchilikka taalluqli bo\u02bblib, omma zikridir. Bu darajadan o\u02bbtib, yuksala boshlagan kishi g\u02bbaflat maydonidan chiqib, mushohada maydoniga parvoz eta boshlaydi. Ikkinchisi ixlos \u2013 kishilarning zikri \u2013 qalb zikri. Bu darajada zokirning qalb ko\u02bbzi ochila boshlaydi. U aql doirasini kesib o\u02bbtadi va Allohni nafaqat qalbida yod etadi, balki idrok etadi. Uchinchisi maxsus zikr \u2013 bu darajada zokir fano holatiga yetadi bu tariqatda eng so\u02bbnggi oliy zikr hisoblanadi. Chunki tariqatda fano topmoq ishning intihosidir.<\/span><\/p>\n

Xoja\u00a0 shayx Muhammad Porso o\u02bbzining \u201cRisolai qudsiya\u201d asarida solihlarga zikr aytishni o\u02bbrgatish, ya\u02bcni \u201cTalqini zikr\u201d masalasini ko\u02bbtargan. Uning fikricha, \u201ctalqini zikr\u201d birovning qo\u02bbliga chaqmoqtosh berish bilan barobardir. Rushnolik hosil qilish uni amalda ishga solish tolibga bog\u02bbliq. Komil inson \u201cTalqini zikr\u201dni mukammal piridan ta\u02bclim olish kerak. To ta\u02bcsiri bilinsin va natijasi hosil bo\u02bblsin. O\u02bbqni sulton o\u02bbqdonidan olmoq kerak, toki himoya qilishga arzisin. Biz \u201ctalqini zikr\u201dni buzrukvor shayx Xoja Muhammad Boboi Samosiydan olganmiz\u201d deb yozgan [9:129].<\/span><\/p>\n

Ya\u02bcqubi Charxiy ilm ahlining zikrga bo\u02bblgan munosabati haqida quyidagi fikrni keltiradi: \u201cOlimning uyqusi ham ibodatdir\u201d [13:12] deyilgani uyquga ishoratdir. Ya\u02bcni uyquga ketgunicha zikr bilan mashg\u02bbul bo\u02bblsin. Uyqudan bedor bo\u02bblsa, yana uyquga ketguncha zikr qilsin. Demak, inson jismi uyquga ketsa ham, uning ruhi, botini, qalbi, zikrda bo\u02bblishi, asl bilan bog\u02bblanishda ekani nazarga olinmoqda.<\/span><\/p>\n

Mutaxassislar fikricha, zikr irfoniy bilish jarayonida muhim xususiyatga ega bo\u02bblib, quyidagi tamo-<\/span>
\nyilga asoslanadi: namoz tanani, kundalik vird (vazifa)larni boshqarish uchun, zikr qalbni, fikr (tafakkur) ongni tozalash uchun, amal fano darajasiga yetish uchundir. Inson bu tamoyilni amaliyotga qo\u02bbllash orqali kamolotga erishadi [4:91]. Bizning nazarimizda, tasavvufda til ilmi zikr, fikr va qalbni birlashtiruvchi vosita bo\u02bblib maydonga chiqadi.<\/span><\/p>\n

Buyuk mutasavvif mutafakkir Jaloliddin Rumiy falsafasining inson konsepsiyasida ham\u00a0 til ilmi masalasi markaziy o\u02bbrinlardan birini egallaydi. Chunki Jaloliddin Rumiy insonning til va qalbini birlashtiruvchi teurgiya masalasini yuqori darajada madh etadi. Chunki teurgiya inson vujudining uning ruhi bilan birlashib ketishiga yordam beruvchi ijodiy harakatdir, deb talqin qiladi.<\/span><\/p>\n

Tasavvuf ta\u02bclimotida til ilmining namoyon bo\u02bblishida namoz va ro\u02bbza nazarda tutiladi. Buyuk shayx Ya\u02bcqubi Charxiy ta\u02bckidlaganidek: \u201cBu namozni nafyi havotir bilan, ya\u02bcni fikrni tozalab, zohiru botini bilan tavajjuh qilgan holda o\u02bbqisin\u201d [13:13].<\/span><\/p>\n

Ko\u02bbrinib turibdiki, tasavvuf ta\u02bclimotida zikr xoh jahriy bo\u02bbladimi, xoh botiniy, baribir zikr til orqali dilga do\u02bbnadi. Shuning uchun, Bahouddin Valad ta\u02bckidlaganidek, inson dili va tilida Allohni zikr etarkan, shu onda uning shuurida Yaratuvchi hamda yaratilmish o\u02bbrtasida inson ongi idrok eta olmaydigan, faqatgina qalban his qilish mumkin bo\u02bblgan ruhiy kechinmalar ro\u02bby beradi [3:69].<\/span><\/p>\n

Ya\u02bcqubi Charxiy ta\u02bckidlaganidek: \u201cBizning xojamiz bu namozni o\u02bbqiganda barcha arkon va azkorga o\u02bbzini mashg\u02bbul qilgan holda, tavajjuh bilan o\u02bbqish lozim deydilar. Bular mubtadiylar \u2013 tariqatga kiruvchilar uchundir\u201d [3:9].<\/span><\/p>\n

Ko\u02bbrinib turibdiki, mutasavviflar Allohni zikr qilish ravon til orqali dilga ko\u02bbchish kerak. Ayniqsa, bu tariqatga kirishga bel bog\u02bblagan soliklar uchun juda muhimdir.<\/span><\/p>\n

Ahmad ibn Muzaffar Roziy ham \u201cLatoiful Qur\u02bcon\u201d asarida Qur\u02bconi karimda yigirma oltita o\u02bbrinda namozni barkamol o\u02bbqish haqida buyurilganini ta\u02bckidlaydi [2:179].<\/span><\/p>\n

Mustamliy Buxoriy ta\u02bcrifiga ko\u02bbra, zikr ikki turga: til zikri va sir zikriga bo\u02bblinadi. Uning nazarida til zikri zikrning birinchi va boshlang\u02bbich bosqichi bo\u02bblib, shariat hukmida bo\u02bbladi va namoz, ro\u02bbza kabi har zamonda amalga oshadi. Sir zikri esa zikrning oxirgi bosqichi bo\u02bblib, haqiqat hukmida bo\u02bbladi. Mutasavvif ta\u02bcrifiga ko\u02bbra, til zikri Alloh yo\u02bblidan borayotgan murid yoki tolibning ishidir, sir yoki qalb zikri esa Allohga yetishgan murid qiyofasidir. Ya\u02bcni Uni sirda ko\u02bbrayotgan so\u02bbfiyning maqomidir. Til ilmi tariqatning ko\u02bbproq jahriya yo\u02bbnalishi namoyandalari uchun juda ham zarur bo\u02bblgan. Zikr jamoat holidagi, ya\u02bcni samo\u02bc holidagi zikr hamda o\u02bbz til, qalb va sir zikri deb ataladigan yakka zikr turlariga ham bo\u02bblinadi.\u00a0 Zikr turli tariqatlarda turlicha ko\u02bbrinish kasb etgan. Masalan: mavlaviya tariqatida jahriy oshkora zikrning samo\u02bc, oyin va hazrat degan turlardan iborat bo\u02bblgan.<\/span><\/p>\n

Tasavvufshunos turk olimi Usmon Turar o\u02bbzining \u201cTasavvuf tarixi\u201d asarida ta\u02bckidlaganidek, jahriy zikr qiluvchi tariqatlarning silsilalari asosan hazrati Aliga borib taqaladi. Chunki jahriyani Rasululloh sollallohu alayhi vasallam Hazrati Alini tiz cho\u02bbktirib, ko\u02bbzlarini yumdirgan holda uch marta \u201cLa ilaha illalloh\u201d, deganlar. Shu jumladan Hazrati Aliga ham uch marta takrorlashni buyurganlar. Shu tariqa jahriya shialar zikriga aylangan [10:43].<\/span><\/p>\n

Naqshbandiylikda esa oshkora zikr, xufiy yashirincha zikr, abadiy sanoqli zikr va qalb zikri mavjud bo\u02bblgan. Ular o\u02bbzini tasavvuf ahli ekanini sir saqlagan va hech kimni voqif qilmagan. Chunki naqshbandiya tariqatiga mansub soliklar riyokorlikdan yiroq bo\u02bblgan va hatto karomatini ham oshkor qilmagan. Ular faqat xalq manfaati va islom ravnaqi uchungina karomat ko\u02bbrsatgan. Bahouddin Naqshband zikri jahriyni\u00a0 bekor qilgan va xufiya zikrni faol qo\u02bbllab-quvvatlagan.<\/span><\/p>\n

Shuni ham unutmaslik kerakki, mutasavviflar til ilmi namoyon bo\u02bblishining ikkinchi vositasi zikrdir, deb ham talqin qilgan. Buning ma\u02bcnosi zikr \u2013 so\u02bbzlash, bayon qilish, yod olish, xotiradagini unutmaslik ma\u02bcnolarini angalatadigan arabcha kalimadir. Tasavvufda bu kalima g\u02bbaflat va nisyon \u2013 esdan chiqarishning ziddi o\u02bbrnida talqin qilingan. Zikr tasavvuf ta\u02bclimotida barcha qoida, usul va odobning boshidir. Buyuk shayxlar zikrni shaytonga qarshi eng ulug\u02bb yarog\u02bbdir, deb bashorat qilgan. Zikr qalbdan g\u02bbam, qayg\u02bbu va g\u02bbussalarni haydab, dilga quvonch, farah va kenglik bag\u02bbishlar; tafakkur ma\u02bcrifatning yuksalishini ta\u02bcminlaydi, har qanday yomonlikning ildizini quritadi, xato va gunohlarning oldini oladi.<\/span><\/p>\n

Muhammad Porso zikrning turlari haqida ham to\u02bbxtalib, quyidagicha yozadi: \u201cHaq subhonahu va taoloning bandani zikr qilishi \u201cSizlarni ham zikr qilaman\u201d oyati va unga zikrning barcha martabalarida, ya\u02bcni til zikri, dil zikri, ruh zikri, sir zikri va xufiya zikrlarda tavfiq berib yodlaganidir [8:35].<\/span><\/p>\n

Til ilmi inson qalbining egasi bo\u02bblgan Allohni inson qanday til bilan qanday zikr qila olishini ifodalaydi. Aslida til o\u02bbz xususiyati bilan Allohni to\u02bblaligicha ifodalay olmaydi. Shunda dil uning ijrosi bo\u02bblib xizmat qiladi. Ana shunda nomutanosib harakatlar og\u02bbushida inson dili munosabat qilishga chog\u02bblanadi va \u201cdil ba yor\u201d iltijosi sodir bo\u02bbladi hamda oradagi nomutanosiblikka barham beradi. Shuning uchun naqshbandiylikda dil bilan qilinadigan munosabat eng oliy munosabat sifatida ulug\u02bblanadi.<\/span><\/p>\n

Abu Lays Samarqandiy yuqorida zikr etilgan kitobida hazrati Dovud (a.s)ning duolaridan biri ham shunday bo\u02bblganini keltiradi: \u201cEy, Parvardigor, men Sendan to\u02bbrt narsani so\u02bbrayman va to\u02bbrt narsadan panoh tilayman. So\u02bbraydiganlarim: zikr qiluvchi til, shukur qiluvchi qalb, sabrli badan va dunyo oxiratimda yordam beradigan soliha xotin. Ammo menga xo\u02bbjayinlik qiladigan farzanddan, sochim oqarishni boshlamasdan oq tushiradigan xotindan, menga azob beradigan moldan va mening yaxshiligimni yashiradigan hamda yomonligimni oshkor qiladigan qo\u02bbshnidan panoh tilayman\u201d [1:381].<\/span><\/p>\n

Imom G\u02bbazzoliy o\u02bbzining \u201cIhyo ulumid din\u201d asarida ta\u02bckidlaganidek, \u201cfoydali bo\u02bbladigan zikr \u2013 avomli va qalb huzuri ila bo\u02bbladigan zikrdir. Zikrning nihoyasida esa, uns va muhabbat tug\u02bbilur. Kishi zikr etilajak Alloh ila unsiyat paydo etib, ko\u02bbnglida Alloh muhabbati hosil bo\u02bblgunga qadar bir oz zahmat chekar. So\u02bbngra esa Allohni xotirlamasa tura olmaydigan holga kelar\u201d [5:54].<\/span><\/p>\n

Xulosa o\u02bbrnida shuni aytish mumkinki, insonning ruhiy kamolot vositasi bo\u02bblgan til va dil ilmi chambarchas bog\u02bbliqdir. Bu esa, tasavvuf ta\u02bclimotidagi komil inson konsepsiyasining asosini tashkil etadi. Til ilmi solihning zohiriy ilmini takomillashtirsa, dil ilmi uning botiniy ilmini mukammallashtirgan.<\/span><\/p>\n

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  11. \n
    Shayx Najmiddin Kubro. Tasavvufiy hayot. \u2013 B.170; Ya\u02bcqub Charxiy. Risolai unsiya. \u2013B.13.<\/span><\/div>\n<\/li>\n
  12. \n
    Shayx Najmiddin Kubro. Tasavvufiy hayot.<\/span><\/div>\n<\/li>\n
  13. \n
    Ya\u02bcqub Charxiy. Risolai unsiya.<\/span><\/div>\n<\/li>\n<\/ol>\n
    SOHIBNAZAR KARIMOV,<\/span><\/strong><\/div>\n
    Samarqand iqtisodiyot va servis instituti professori, <\/span><\/strong><\/div>\n
    falsafa fanlari doktori<\/span> <\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    Tasavvuf tarixidan ma\u02bclumki, barcha yirik mutasavvif mutafakkirlar ilmni til va dil ilmiga ajratib talqin qilishi bilan birga, ularga bir \u2013birini to\u02bbldiruvchi va komillik sari yetaklovchi asosiy vositalar sifatida qaragan. Tasavvuf ta\u02bclimotida har bir solih va soliha o\u02bbz tiliga podshoh bo\u02bblishi lozimligi uqtiriladi. Payg\u02bbambarimiz (s.a.v.) \u201cKim tiliga podshoh bo\u02bblsa, Alloh uning uyat ishlarini berkitadi\u201d deganlar [1:388]. …<\/p>\n","protected":false},"author":1,"featured_media":37564,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nTASAVVUF TA\u02bcLIMOTIDA TIL VA DIL BIRLIGI ZIKR VOSITASI SIFATIDA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"TASAVVUF TA\u02bcLIMOTIDA TIL VA DIL BIRLIGI ZIKR VOSITASI SIFATIDA\" \/>\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=37563&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"TASAVVUF TA\u02bcLIMOTIDA TIL VA DIL BIRLIGI ZIKR VOSITASI SIFATIDA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"TASAVVUF TA\u02bcLIMOTIDA TIL VA DIL BIRLIGI ZIKR VOSITASI SIFATIDA\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=37563&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=\"2024-09-17T05:03:26+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2024\/09\/tasavvufda1709.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"439\" \/>\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=\"9 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=37563&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=37563&lang=oz\",\"name\":\"TASAVVUF TA\u02bcLIMOTIDA TIL VA DIL BIRLIGI ZIKR VOSITASI SIFATIDA - 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