{"id":37772,"date":"2024-09-25T09:35:34","date_gmt":"2024-09-25T04:35:34","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=37772"},"modified":"2024-09-25T09:35:34","modified_gmt":"2024-09-25T04:35:34","slug":"islomda-xalqaro-aloqalar-elchilik-munosabatlari-asoslari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=37772&lang=oz","title":{"rendered":"ISLOMDA XALQARO ALOQALAR, ELCHILIK MUNOSABATLARI ASOSLARI"},"content":{"rendered":"

Tashqi aloqalarda hukumat siyosatini amalga tatbiq qilish va o\u2018z mamlakatini xorijiy davlatlarda namoyon qiluvchi elchilar arab madaniyatida uzoq tarixga egadir [4:22]. Islom dini paydo bo\u2018lganidan keyin musulmonlar elchilarga buyuk ehtirom ko\u2018rsatgan. Buni Rasululloh (s.a.v.) siyratlaridan ham bilish mumkin.<\/span><\/p>\n

Aslida \u201cRasululloh\u201d kalimasi \u201cAllohning elchisi\u201d degan ma\u2019noni bildiradi. Islom diplomatiyasida elchilar maqomi haqida so\u2019z yuritganda, ularning o\u2019rni beqiyosligini ta\u2019kidlab o\u2019tish joiz. Qur\u2019oni karimdagi elchilarga doir oyatlarga sof aqidaviy jihatdan yondashilsa, elchi Allohning kalomini yetkazish uchun tayinlangan shaxs yoki farishta ekani ayon bo\u2019ladi.<\/span><\/p>\n

Islomda elchi iborasi uch turdagi zotlarga nisbatan qo\u2019llaniladi:<\/span><\/p>\n

    \n
  1. Farishtalar.<\/span><\/li>\n
  2. Payg\u2019ambarlar.<\/span><\/li>\n
  3. Aqidaviy ahamiyatga ega bo\u2018lmagan maxsus vazifa yuklatilgan shaxs yoki choparga.<\/span><\/li>\n<\/ol>\n

    Yuqoridagi uch ko\u2019rsatgichga muvofiq Qur\u2019oni karimda elchi so\u2019zi 27 ta oyatda keltirilgan [3:13-14].<\/span><\/p>\n

    Elchilar daxlsizligini ta\u2019minlash borasidagi eng yaqqol misolni isyonkor qabila vakillarining poytaxt Madina shahriga kelganida ularga bo\u2018lgan munosabatdan ko\u2018rish mumkin. Ushbu isyonkor qabilalar davlatga soliq to\u2018lamasligini, bunga muqobil boshqa diniy ibodatlarini ado qilishini, bu istaklarining qabul qilinishi bo\u2018yicha davlat bilan orasida so\u2018rovlar bo\u2018lmasligini aytib, vakillarini Madinaga jo\u2018natadi [2:32]. Kelgan elchilar ba\u2019zi sahobalar uylari va davlatga oid musofirxonalarda joylashtirishni va ertasi kuni xalifa huzuriga kiritishni talab qildilar. Abu Bakr (r.a.) ularni g\u2018oyat sovuqqonlik bilan tinglar, gapini tamomlaganidan so\u2018ng, bu so\u2018zlari qabul qilinmasligi, isyonchilarning hokimiyat bilan savdolashishiga izn berilmasligi, davlatga itoatdan tashqari ular bilan hech bir sulh haqida so\u2018z ham bo\u2018lmasligi va hokimiyat bilan qarama-qarshi chiqish mavzusida erkin ekanini aytadi. Ularga bir kun ichida darhol Madinani tark etishi kerakligi, aks holda elchilik sifatlarini yo\u2018qotishini va hukumatning ularga daxlsizlik kafolatini ta\u2019minlamasligini aytganida, elchilar darhol shaharni tark etgan.<\/span><\/p>\n

    E\u2019tibor qilinsa, kelgan elchilar hokimiyatga isyon qilgan qabilalar vakillari edi. Faqat ularda elchi sifati bo\u2018lgani uchun Madinada rasmiy mehmon sifatida musofir edi. Shu nuqtada hokimiyat bilan shartlashishga kirishgan bu elchilar daxlsizligi ta\u2019minlangani kabi, qavliy yoki fe\u2019liy bosqinga ham uchramadi.<\/span><\/p>\n

    Elchilarga nisbatan bu yondashuvdan nafaqat davlat rahbari, balki boshqa lavozimdagi shaxslarning ham ayni shaklda ish tutganini aytish mumkin. Chunonchi, Kinda qabilasi qo\u2018zg\u2018olonchilari boshliqlaridan bo\u2018lgan Ash\u2019as ibn Qays (vaf. 40\/661) va uning tarafdorlarini Ikrima ibn Abu Jahl (vaf. 13\/634) qal\u2019ada qamal qilgan. Qutula olmasligini bilganidan so\u2018ng Ash\u2019as o\u2018zi va yaqinlari nomidan omonlik tilashga majbur bo\u2018lgan. Uning istagi qabul qilinib, muzokara olib borilgan. Ash\u2019as qo\u2018zg\u2018olonchilar rahbari bo\u2018lishiga qaramay, elchi sifatida muzokaraga kelgani uchun unga hech qanday zarar ko\u2018rsatilmasdan, yaxshi muomala qilingan [7:114].<\/span><\/p>\n

    Bularga qo\u2018shimcha qilib, xalifa qo\u2018mondonlarga xorijiy elchilarga yaxshi munosabatda bo\u2018lishini, dushman elchilari huzuriga kelganida ularga izzat-ikrom ko\u2018rsatishini, hol-ahvolini so\u2018rashini qat\u2019iy talab qilardi [6:4]. Shuningdek, xorijiy elchilar davlat chegaralari va qo\u2018shinning zaif nuqtalarini o\u2018rganishining oldini olish uchun qarorgohda uzoq bo\u2018lmasligini va askarlar bilan suhbatlashishiga yo\u2018l qo\u2018yilishiga e\u2019tiborsiz qolmasligi kerakligini ta\u2019kidlar edi.<\/span><\/p>\n

    Elchining aybsizligi va himoyasi bilan bog\u2018liq bu yondashuvlar keyingi davrlarda ham an\u2019analarga aylandi. Islom huquqshunoslari bu borada ko\u2018plab huquqiy tamoyillarni o\u2018rtaga tashladi [5:211\u2013215].<\/span><\/p>\n

    Islomning ilk davrida elchilik munosabatlari, avvalo, jang oldidan xabar almashish ko\u2018rinishida ham yuzaga chiqadi. Masalan, Bani Nazir jangida ham elchi yuborilgan.<\/span><\/p>\n

    Bani Nazir qabilasi Adal, Qorra qabilalari va Ma\u2019una qudug\u2018idagi qochib ketganlar bilan o\u2018ta razil bitim tuzdi. Ular yig\u2018ilib, Rasululloh (s.a.v.)dan Qur\u2019on va islom haqida eshitishni so\u2018radi. Bu borada fikrlashib, agar qanoatlantirsa, imon keltirishini aytadi. Ular o\u2018zaro kelishib, har bir kishi kiyimi ostida xanjar olib kelishga qaror qilgan edi. Ular Rasululloh (s.a.v.)ga birdaniga suiqasd uyushtirishmoqchi edi. Lekin Rasululloh (s.a.v.) bundan xabar topib, hojat talabida tashqariga chiqdilar va Madinaga qarab yo\u2018l oldilar.<\/span><\/p>\n

    Amr ibn Umayya (r.a.) qaytganida Rasululloh (s.a.v.)ga Bani Kilob qabilasidan ikki kishi o\u2018ldirilgani haqida xabar berildi. Rasululloh (s.a.v.) bir necha sahobiylar bilan Bani Nazirga shartnomaga muvofiq tovon to\u2018lashga yordam berish uchun bordilar. Shunda ular: \u201cEy Abul Qosim, muammoni hal etish uchun o\u2018tir bu yerga\u201d, dedilar. Shunda Rasululloh (s.a.v.) devor yoniga o\u2018tirdilar. Bir-biri bilan yolg\u2018iz qolganda shayton aralashib dedi: \u201cSizlardan qay biringiz shu tegirmon toshini ko\u2018tarib, uning boshiga ota oladi?\u201d Qarindoshi Amr ibn Jihosh toshni otadigan bo\u2018ldi. Keyin Jabroil alayhissalom tushib, ularning maqsadlarini yetkazdi. Rasululloh (s.a.v.) Madinaga yo\u2018lga tushishga shoshdilar. So\u2018ngra orqalaridan sahobiylari yetib keldi. Ularga Bani Nazirning fitnalari va keyin shunday yo\u2018l tutganliklari haqida aytdilar. So\u2018ngra Nabiy (s.a.v.) ularga Muhammad ibn Maslamani yubordilar. U borib: \u201cArab diyorini tark etishingiz uchun sizlarning o\u2018n kun vaqtingiz bor. Agar o\u2018n kundan keyin biror kishi qolsa, bo\u2018yniga qilich tortiladi\u201d, dedi. Ketish uchun taraddud ko\u2018rishni boshladilar. So\u2018ngra ularga munofiqlar boshchisi Abdulloh ibn Ubay elchi jo\u2018natib: \u201cSizlar mahkam bo\u2018linglar va hech qayerga ketmanglar. Albatta, mening ikki ming kishilik qo\u2018shinim bor, qal\u2019alaringizga kirib siz uchun jon beradi\u201d, deb, xabar yetkazdi.<\/span><\/p>\n

    \u201c\u2026Qasamki, agar sizlar (Madinadan) quvib chiqarilsangiz, albatta, biz ham sizlar bilan birga chiqib keturmiz va sizlar(ga qarshi harakat)da hech qachon hech kimga itoat etmasmiz. Agar sizlarga qarshi jang qilisha, albatta, biz sizlarga yordam berurmiz\u201d (Hashr surasi, 11-oyatlar) [1:547].<\/span><\/p>\n

    Sizlarga Qurayza va G\u2018atafon qabilasi yordam beradi deganida ular quvvatni his qildi-da, Rasululloh (s.a.v.)ga: \u201cBiz bu yerdan chiqib ketmaymiz, qo\u2018lingdan kelganini qilaver\u201d, dedi. Ular baland bayroqni olib, Bani Nazirni qamal qilish uchun yurdi. Olti kechadan so\u2018ng taslim bo\u2018ldilar. Bani Nazirni Qurayza qabilasi yordamsiz qoldirdi. Munofiqlar sardori va o\u2018rinbosarlari ularga xiyonat qildi:<\/span><\/p>\n

    \u201c(Ular) xuddi shaytonning o\u2018xshashidirlar. Qaysiki, u insonga: \u201cKofir bo\u2018l!\u201d deydi. Bas, qachonki, (inson) kofir bo\u2018lgach, (shayton unga): \u201cMen sendan bezorman\u201d, deydi\u201d (Hashr surasi, 16-oyat) [1:547].<\/span><\/p>\n

    Rasululloh (s.a.v.) ularga o\u2018zi bilan quroldan tashqari xohlagan narsasi, yuklari va mollarini olib ketishga ruxsat berdilar. Kuchi yetgan narsani oldilar va hatto uylari eshigi, derazalari, taxtalari va tomlari xodalarini olib ketishdi.<\/span><\/p>\n

    \u201cUlar uylarini o\u2018z qo\u2018llari va mo\u2018minlarning qo\u2018llari bilan buzar edi. Bas, ey, ko\u2018z egalari! (Ulardan) ibrat olingiz!\u201d (Hashr surasi, 2-oyat) [1:545].<\/span><\/p>\n

    Bundan tashqari, Bani Qurayza, Bani Qaynuqo g\u2018azotlarida ham elchilar yuborilib, tomonlar xabar almashgan.<\/span><\/p>\n

    Hudaybiya sulhi voqealari atrofida Madina bilan Makka, aniqrog\u2018i, Quraysh o\u2018rtasida ham elchi almashinib, Usmon ibn Affon (r.a.) Qurayshga elchi qilib yuborilgan.<\/span><\/p>\n

    Rasululloh (s.a.v.) bilan qurayshliklar o\u2018rtasidagi hodisa haqida so\u2018z yuritiladigan bo\u2018lsa, Budayl ibn Varqo Rasululloh (s.a.v.)ga Quraysh jangga tayyorgarlik ko\u2018rayotganini va Baytul Haramga kiritmaslik choralarini ko\u2018rayotgani haqida xabar berdi. Rasululloh (s.a.v.) unga urush uchun emas, faqatgina Umra ziyorati uchun kelganini aytdilar. Shuningdek, yarashuv va tinchlikka tayyor ekanliklari, agar Quraysh bundan bosh tortsa, ular jangda boshlari kesilgunicha yoki Alloh O\u2018z ishini amalga oshirguncha kurashishini aytdilar.<\/span><\/p>\n

    Budayl qaytganida Qurayshga bor gapni aytdi. Ular Mikraz ibn Hafsni elchi qilib yubordi. Rasululloh (s.a.v.) Budaylga nima degan bo\u2018lsalar, unga ham shuni aytadilar. So\u2018ngra qurayshliklar habashlar raisi Hulays ibn Ikrimani yuboradi. U musulmonlarga yaqin kelganida Rasululloh (s.a.v.) ularga: \u201cBu kishi diniy odatlarni hurmat qiladigan kishidir. Qurbonlikka atalgan hayvonlarni haydab uni qarshi olinglar\u201d, dedilar. Uni \u201cLabbayka\u201dni aytib kutib oldilar. Hulays bu holatni ko\u2018rganida: \u201cSubhanalloh, bunday odamlarni Baytulloh ziyoratidan to\u2018smaslik kerak. Lahm, Jizom, Himyar qabilalari ziyorat qilishadi-yu, lekin nega Abdul Muttalib o\u2018g\u2018lini ziyoratdan to\u2018sadilar. Ka\u2019ba Rabbiga qasam, Quraysh halokatga uchrabdi. Albatta, bu qavm Umra qilish maqsadida kelibdi\u201d, dedi. So\u2018ng Quraysh oldiga qaytib bu gaplarni aytganida, ular: \u201cMana bu yerga o\u2018tir. Sen sahroyisan va senda hiyla-nayrang yo\u2018qdir\u201d, dedi.<\/span><\/p>\n

    So\u2018ng Quraysh ahli ular oldiga Urva ibn Mas\u2019ud Saqafiyni yubordi. Rasululloh (s.a.v.) unga ham Budaylga aytgan gaplarini aytdilar. Urva: \u201cEy Muhammad, har turli yig\u2018inda kishilar sening atrofingda to\u2018planadi. Sen ularga ishonib o\u2018z qavmingni qirib tashlaysanmi? Men aniq bilamanki, bu kimsalar urush boshlansa, seni dushman qo\u2018liga tashlab qochadi\u201d, dedi. Abu Bakr (r.a.) unga g\u2018azab qilib: \u201cEy Urva, bu gapingga sen Lot nomli butingni tishlabsan. Biz u zotni tashlab qochamizmi?!\u201d deb javob berdi.<\/span><\/p>\n

    Urva gaplashyotganida Rasululloh (s.a.v.)ning soqollarini ushlab turar edi. Lekin Mug\u2018iyra ibn Shu\u2019ba uning qo\u2018liga qilich dastasi bilan urib: \u201cRasululloh (s.a.v.)ning soqollaridan qo\u2018lingni tort!\u201d dedi.<\/span><\/p>\n

    Urva sahobiylarni Rasululloh (s.a.v.)ga ko\u2018rsatgan hurmat-ehtiromini ko\u2018rdi. U Quraysh ahlining oldiga qaytganida ularga: \u201cEy Quraysh qavmi, Kisro, Qaysar va Najoshiy podshohlarini oldiga borganman, lekin Muhammadga sahobiylari ko\u2018rsatgan izzatni boshqasida ko\u2018rmaganman. Allohga qasamki, agar tupursa uning hurmatidan tupugini ham yerga tushirmasdan yuz-qo\u2018llariga surishadi. Agar biror ishga buyursa, o\u2018sha ishga shoshilishadi. Agar tahorat qilsa, suv quyib berish uchun bir-biri bilan tortishadi. Uning huzurida past ohangda gapirishadi va yuziga tik qaramaydi. U sizga to\u2018g\u2018ri taklifni qildi, uni qabul qiling\u201d, dedi. Bu muzokaralar olib borilayotgan\u00a0 vaqtda bir guruh bemulohaza ish yuritadigan yoshlar tunda sezdirmay bordi. Ular yetmish yoki saksonta bo\u2018lib, Taniym tog\u2018i oldiga musulmonlar to\u2018xtagan joyda to\u2018xtab, musulmonlar bilan sulhni buzishga harakat qilmoqchi edi. Lekin musulmonlar ularni qo\u2018lga olib, Rasululloh (s.a.v.) huzurlariga keltirishdi. Rasululloh (s.a.v.) ularni afv etdilar. Bu holatda Quraysh qalbiga qo\u2018rquv solib qo\u2018yish ham mumkin edi. Shu onda Alloh taolo ushbu oyatni nozil qildi:<\/span><\/p>\n

    \u201cU (Alloh) Makkaning ichkarisida (kechgan jangda) ularning (Makka mushriklarining) ustidan sizlarni g\u2018alaba qildirganidan keyin ularning qo\u2018llarini sizlardan, sizlarning qo\u2018llaringizni ulardan to\u2018sgan (jangni to\u2018xtatgan) Zotdir. Alloh qilayotgan amallaringizni ko\u2018rib turuvchidir\u201d (Fath surasi, 24-oyat) [1:514].<\/span><\/p>\n

    Bu vaqtda Rasululloh (s.a.v.) faqatgina umra maqsadida kelganlarini bildirish uchun Qurayshga Usmon ibn Affon roziyallohu anhuni elchi qilib yubordilar. Unga Makkadagi mo\u2018min va mo\u2018minalar oldiga borib, fath yaqin ekani va Alloh islom dinidagilarni qo\u2018llab, Makkada imonli kishi yashirinmasligini aytib ularni xursand qilishni buyurdilar.<\/span><\/p>\n

    Usmon roziyallohu anhu Abon ibn Sa\u2019d himoyasi ostida Makkaga kirib, xabarni Qurayshga yetkazganida, unga Baytullohni ziyorat qilishni taklif etishdi. U esa Rasululloh (s.a.v.) man qilingan bo\u2018la turib tavof qilishdan bosh tortdi.<\/span><\/p>\n

    Qurayshliklar Usmon roziyallohu anhuni hibsga oldi. So\u2018ngra rad javobini yuborishganida musulmonlar orasida Usmon roziyallohu anhuni qatl qilingani haqida gap tarqaldi. Elchining o\u2018ldirilishi \u2013 bu urush degani. Rasululloh (s.a.v.) bundan xabar topganlarida: \u201cBu gap rost bo\u2018lsa, Quraysh bilan jang qilmasdan ketmaymiz\u201d, dedilar.<\/span><\/p>\n

    Islomning ilk davri, xususan, Rasululloh (s.a.v.) davrlari o\u2018zgalar bilan olib borilgan aloqalar faqat tinchlik maqsadida bo\u2018lgani, e\u2019tiqodi, kelib-chiqishidan qat\u2019i nazar, har bir taraf hurmat qilingani, bu esa, keyingi davlat rahbarlari uchun ham asos bo\u2018lib xizmat qilgani bilan xarakterlanadi.<\/span><\/p>\n

    Foydalanilgan adabiyotlar:<\/strong><\/span><\/div>\n
      \n
    1. \n
      Abdulaziz Mansur. Qur\u2019oni karim ma\u2019nolarining tarjima va tafsiri. \u2013T.: Toshkent islom universiteti, 2021.<\/span><\/div>\n<\/li>\n
    2. \n
      Abu Ubayd. Kitob al-amvol. \u2013 Qohira: Dorul kitabil arabiy, 1975.<\/span><\/div>\n<\/li>\n
    3. \n
      Ibragimova N. Islomning ilk davrida elchilik munosabatlari. \u2013 T.: Toshkent islom universiteti nashriyot-matbaa birlashmasi, 2017.<\/span><\/div>\n<\/li>\n
    4. \n
      Muhammad Nodir Attor. Adabul liqoya fi hayatid diblumasiy va hululiha fit turosil islomiy. \u2013 Ar-Riyod: Dor al-Mayman.<\/span><\/div>\n<\/li>\n
    5. \n
      Ahmet Yaman, \u0130sl\u00e2m Hukukunda Uluslararas\u0131 \u0130li\u015fkiler. \u2013 Ankara, 1998.<\/span><\/div>\n<\/li>\n
    6. \n
      Voqidiy. Futuhush Shom. J.1. \u2013 Qohira: Dorul kitobil arabiy, 1978.<\/span><\/div>\n<\/li>\n
    7. \n
      Voqidiy. Kitobur ridda. (Hamidulloh tahqiqi). \u2013 Parij, 1989.<\/span><\/div>\n<\/li>\n<\/ol>\n
      UMID RAHMATULLAYEV,<\/span><\/strong><\/div>\n
      Toshkent islom instituti mustaqil tadqiqotchisi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

      Tashqi aloqalarda hukumat siyosatini amalga tatbiq qilish va o\u2018z mamlakatini xorijiy davlatlarda namoyon qiluvchi elchilar arab madaniyatida uzoq tarixga egadir [4:22]. Islom dini paydo bo\u2018lganidan keyin musulmonlar elchilarga buyuk ehtirom ko\u2018rsatgan. Buni Rasululloh (s.a.v.) siyratlaridan ham bilish mumkin. Aslida \u201cRasululloh\u201d kalimasi \u201cAllohning elchisi\u201d degan ma\u2019noni bildiradi. Islom diplomatiyasida elchilar maqomi haqida so\u2019z yuritganda, ularning o\u2019rni …<\/p>\n","protected":false},"author":1,"featured_media":37774,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nISLOMDA XALQARO ALOQALAR, ELCHILIK MUNOSABATLARI ASOSLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ISLOMDA XALQARO ALOQALAR, ELCHILIK MUNOSABATLARI ASOSLARI\" \/>\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=37772&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ISLOMDA XALQARO ALOQALAR, ELCHILIK MUNOSABATLARI ASOSLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"ISLOMDA XALQARO ALOQALAR, ELCHILIK MUNOSABATLARI ASOSLARI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=37772&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=\"2024-09-25T04:35:34+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2024\/09\/elchilik2509.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"363\" \/>\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=37772&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=37772&lang=oz\",\"name\":\"ISLOMDA XALQARO ALOQALAR, ELCHILIK MUNOSABATLARI ASOSLARI - 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