{"id":39796,"date":"2025-01-24T09:32:54","date_gmt":"2025-01-24T04:32:54","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=39796"},"modified":"2025-01-20T15:35:06","modified_gmt":"2025-01-20T10:35:06","slug":"saffor-buxoriyning-talxisul-adilla-va-umar-nasafiyning-aqoid-asarlari-qiyosiy-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=39796&lang=oz","title":{"rendered":"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI"},"content":{"rendered":"

Ilk davr olimlari Qur\u02bcon va hadisda kelgan aqidaviy masalalarni chuqur o\u02bbrganib, odamlarga qulay bo\u02bblishi uchun kichik hajmdagi risolalar yozgan. Odatda bunday risolalarda Ahli sunna val jamoa aqidasi umumiy tarzda aniq-ravshan ifoda qilingan bo\u02bblib, qarshi fikrlarga e\u02bctiroz va bahs-munozaralarga o\u02bbrin qoldirilmagan [1].<\/span><\/p>\n

Har bir sohada bo\u02bblganidek, aqoid fanida ham dastlab Qur\u02bcon va hadislardan olingan kalomga doir masalalar ixcham shaklda berilgan. Bunday asarlar keyingi davr olimlari uchun mazkur soha bo\u02bbyicha sharhlar bitish imkoniyatini bergan.<\/span><\/p>\n

Movarounnahrda XI asrda hanafiylik ta\u02bclimoti asosida kalom maktabining shakllanishida Samarqand ilmiy muhitining o\u02bbrni o\u02bbziga xos bo\u02bblgan [2]. Ushbu asr oxirida moturidiya ta\u02bclimoti shaharda hali keng miqyosda yoyilmagan edi. XII asrga kelib, moturidiyaga oid kitoblar yozilishi, usullarning yuzaga kelishi natijasida bu ta\u02bclimot atrofga yoyila boshladi. Bu davr moturidiyani mustahkamlovchi dalillar to\u02bbplanishi bilan ham ahamiyatlidir.<\/span><\/p>\n

XI-XII asrlarda mutakallimlar asosan raddiya berish uslubida asar bitgan. Jumladan, Imom Moturidiyning \u201cKitobut tavhid\u201d, Abu Muin Nasafiyning \u201cTabsiratul adilla\u201d, Saffor Buxoriyning \u201cTalxisul adilla\u201d kitoblarida tavhid, sifat va boshqa e\u02bctiqodiy masalalar aql va mantiq qonun-qoidalari asosida yoritilgan. Bu yo\u02bbnalishdagi manbalar islomning birlamchi asoslarini inkor etuvchilarga mo\u02bbljallangan.<\/span><\/p>\n

Abu Hafs Umar Nasafiy aqida ilmini rivojlantirish yo\u02bblida katta xizmat qilgan olimlardan hisoblanadi. U kishi Imom Moturidiy asos solgan moturidiylik ta\u02bclimotini davomchilaridan bo\u02bblib, uning mashhur olim bo\u02bblib yetishishida Ibrohim Saffor Buxoriyning ham hissasi bo\u02bblgan [3].<\/span><\/p>\n

Nasafiyning \u201cAqoid\u201d asarida Qur\u02bcon va hadislardan keltirilgan dalillar juda kam uchraydi. Biroq muallif kitobda berilgan ma\u02bclumotlar Qur\u02bcon va hadisda kelganiga ishora qilish uchun \u201c\u0648\u0631\u062f \u0627\u0644\u062f\u0644\u064a\u0644 \u0627\u0644\u0633\u0645\u0639\u064a<\/strong>\u201d (naqliy dalil kelgan), \u201c\u0648\u0642\u062f \u0631\u0648\u064a \u0628\u064a\u0627\u0646 \u0639\u062f\u062f\u0647\u0645 \u0641\u064a \u0628\u0639\u0636 \u0627\u0644\u0623\u062d\u0627\u062f\u064a\u062b<\/strong>\u201d (ba\u02bczi hadislarda ularning soni rivoyat qilingan), \u201c\u0648\u0627\u062c\u0628\u0629 \u0628\u0627\u0644\u0646\u0642\u0644<\/strong>\u201d (naql bilan vojib bo\u02bblgan) kabi iboralarni qo\u02bbllagan [4].<\/span><\/p>\n

Nasafiy \u201cAqoid\u201dning tarkibiy tuzilishini moturidiyaga oid asarlarda tanlangan uslubda bergan bo\u02bblsa-da, ulardan farqli ravishda masalalarning asosiy mazmun-mohiyatini berib, ularni chuqur bayon etmaydi. U o\u02bbz ta\u02bclimotini qisqa jumlalar bilan yoritadi. Olimning mazkur risolasi moturidiya yo\u02bbnalishida aqida va kalom mavzularini qamrab olgan eng mashhur matn hisoblanadi.<\/span><\/p>\n

\u201cAqoid\u201d o\u02bbzidan oldin yozilgan asarlarga tezis vazifasini o\u02bbtagani uchun uni olimlar \u201cal-Uyun\u201d (Chashmalar), \u201cUmdatut tolib\u201d (Talabaning ustuni), \u201cUmdatun nazzor\u201d (Diqqat bilan kuzatuvchining ustuni) kabi nomlar bilan atagan [5].<\/span><\/p>\n

\u201cAqoid\u201d matnida mavzular quyidagicha keltirilgan: Narsalarning haqiqati, ilmning ta\u02bcrifi va uning vositalari, ilhom va vahiy o\u02bbrtasidagi farq, olamning haqiqati va unsurlari, aksidensiya (jismli narsa), substansiya (jismsiz narsa), borliqning yaratuvchisi Alloh deb e\u02bctiqod qilish, \u201ctasalsul\u201d qoidasining xatoligi, olam yaratuvchisining yagonaligi, Allohning paydo bo\u02bblmagani va yo\u02bbq bo\u02bblmasligi, \u201cLaysa kamislihi shay\u02bcun\u201d (Uning misli yo\u02bbq) deb e\u02bctiqod qilish, Allohning kalom, takvin, iroda kabi zotiy va fe\u02bcliy sifatlari, Allohni ko\u02bbrish, bandalarning fe\u02bcllari, istitoat (banda o\u02bbzining xatti-harakatlariga qodir bo\u02bblishi), hukmlar bandaning toqati doirasida joriy qilinishi, ajal, rizq, hidoyat, zalolat masalalari, Allohga hech narsa vojib emasligi, qabr azobi, qayta tirilish, tarozi, kitob, savol-javob, havz, sirot, jannat, do\u02bbzax, kabira va sag\u02bbira gunohlar, shafoat, iymon, \u201ciymon\u201d va \u201cislom\u201d so\u02bbzlarining farqi, payg\u02bbambarlik va ularning adadi, farishtalar, Allohning kitoblari, Me\u02bcroj, avliyolar karomati, xulafoi roshidinlar, imomat masalasi, mahsiga mas\u02bch tortish, bandadan majburiyat soqit bo\u02bblmasligi, dalillar zohirlariga qarab tushunilishi, kufrga sabab bo\u02bbluvchi omillar, ma\u02bcdum (yo\u02bbqlik) narsamas, o\u02bbtganlar haqqiga qilingan sadaqa va duolar, qiyomat alomatlari, mujtahidning ijtihodi, inson va farishtalarning fazilatlari [6].<\/span><\/p>\n

Saffor Buxoriy ham \u201cTalxisul adilla\u201d kitobini yozishda hanafiy-moturidiy mutakallimlarning yo\u02bblini tutgan. Muqaddimada usul ad-din (dinning asoslari) g\u02bboyasiga to\u02bbxtalib, unga taalluqli mavzular ustida bahs olib borgan va sharh qilgan. Ilm, nazar, bandalarning amallari, iymon, Allohning ismlari, shariat ahkomlari va boshqalar shular jumlasidandir. Kitob so\u02bbngida oxirat va imomat masalalariga taalluqli mavzularni keltirgan.<\/span><\/p>\n

Ilm va nazar mavzusining avvalida muallif ilmga ta\u02bcrif bergan. Barcha ilmlar aslida foydali ekani, agar ularning sog\u02bblom va bunyodkor shaklidan foydalaniladigan bo\u02bblsa, foydali taraflaridan boxabar bo\u02bblinadi, deb o\u02bbz fikrlarini bayon qilgan. Agar ana shu ilmlardan noto\u02bbg\u02bbri va xato yo\u02bbl bilan foydalanilsa, salbiy oqibatlarga olib kelishiga diqqat qaratgan. Saffor Buxoriyning fikricha, ilm o\u02bbrganiladigan narsasiga tobedir. Zero, barcha ma\u02bclumotlar ilm egasi uchun foydalidir. Chunki ilm o\u02bbz egasini nodonlikdan va adashib ketishdan qutqarib qoladi. Zararli ilmning o\u02bbzi yo\u02bbq, balki undan buzuq maqsadlar yo\u02bblida foydalanadigan kimsalar mavjud.<\/span><\/p>\n

Shuningdek, Saffor Buxoriy boshqa imlardan ko\u02bbra, darajasi balandroq va afzal bo\u02bblgan ilmlar bor degan fikrni ilgari surgan. Shunga ko\u02bbra, u tavhid ilmini boshqa ilmlar bilan solishtirar ekan, uning boshqa barcha ilmlardan afzal ekanini ta\u02bckidlaydi [7].<\/span><\/p>\n

O\u02bbzidan oldin o\u02bbtgan kalom ulamolari kabi Saffor Buxoriy ham ilm mavzusida so\u02bbz yuritib, sezgining besh turi, to\u02bbg\u02bbri xabar va aql \u2013 mana shular ma\u02bcrifat hosil qilish uchun asosiy manbalar ekanini bayon qilgan.<\/span><\/p>\n

Ilohiyot masalalari bobida olamning yaratilgani, daliliga tayangan holda Xoliq mavjud ekanini isbotlab bergan. Ya\u02bcni, olam javhar va arazlardan tarkib topgani, shuning uchun ham o\u02bbzgaruvchan ekani, bunda u qadimiy iroda sohibi \u2013 Alloh taologa muhtojligini Xoliq mavjud ekaniga dalil qilgan. Bundan tashqari, Saffor Buxoriy Allohning sifatlarini ham zikr qilib o\u02bbtgan va turli mazhablar, xususan, mo\u02bbtaziliylarning bu boradagi qarashlarini tanqid ostiga olgan [8].<\/span><\/p>\n

Nubuvvat masalasida Saffor Buxoriy payg\u02bbambarlik va rasullik Alloh tomonidan bashariyatga Uning amrlari va qaytariqlarini yetkazish ekanini, bu ish aqlan joiz, hikmat taqozosiga ko\u02bbra vojib ekanini bayon qilgan. Payg\u02bbambarlarning rostgo\u02bby ekani ular ko\u02bbrsatadigan mo\u02bbjizalar suratida namoyon bo\u02bbladi. Allohning huzuridan Payg\u02bbambarlarga nozil qilingan samoviy kitoblar ana shu payg\u02bbambarlarning ma\u02bcnaviy mo\u02bbjizalaridir. Masalan, Qur\u02bconi karimning mo\u02bbjizaligi, fasohati, avvalgi ummatlar tarixi va kelajak ishlar haqidagi xabarlari uning bashar kalomi emasligini tasdiqlaydi.<\/span><\/p>\n

Saffor Buxoriy bandalarning amallari mavzusida so\u02bbz yuritib, uning fikri jabariylar va mo\u02bbtaziliylarning fikrlaridan ko\u02bbra, mo\u02bbtadil ekani ma\u02bclum bo\u02bbladi.\u00a0 Saffor Buxoriyga ko\u02bbra, Alloh taolo insonni yaratib, yaxshilik va yomonlik, foyda va zararning o\u02bbrtasini ajratib olishi uchun unga aql va iroda bergan. Bandalarning amallarini Alloh yaratgan. Ammo kasb qilish va amalga oshirish bandalar tarafidan sodir bo\u02bbladi. Alloh taolo o\u02bbsha amal voqe bo\u02bblayotgan vaqtda bandaga uni qilish uchun qudrat va istitoat beradi. Shuningdek, Alloh insonga yoki har qanday maxluqqa uning toqati va qudratiga qarab amal buyurgan. Bandalarning amallari Allohning roziligiga muvofiq kelmasa-da, ular ham Uning yaratishi va irodasi bilan bo\u02bbladi [9].<\/span><\/p>\n

Iymonga ta\u02bcrif berar ekan, Saffor Buxoriy uning qalbdagi tasdiq ekanini, til bilan iqror bo\u02bblish esa uni izhor qilish uchun shart ekanini, ammo iymon durust bo\u02bblishi uchun iqror shart emasligini ta\u02bckidlaydi. Shuningdek, Ahli sunna val jamoaning fikricha, islom va iymon bitta narsa ekanini, iymon yaxshi amallar bilan ziyoda va yomon ishlar sababli kam bo\u02bblmasligini ta\u02bckidlagan.<\/span><\/p>\n

Ammo qabr azobi, undagi savol-javob, tarozi, Sirot ko\u02bbprigi va shafoat kabi oxiratda bo\u02bbladigan ishlardan sam\u02bciy (naqliy) xabarlar orqali yetib kelganlari haqida to\u02bbxtaladigan bo\u02bblsak, Saffor Buxoriy mazkur masalalar yuzasidan Ahli sunnaning qarashlariga muvofiq fikrda bo\u02bblgan.<\/span><\/p>\n

Imomat mavzusida esa Saffor Buxoriy ummatga xalifa tayinlanishi shartlari va payg\u02bbambarimiz biror kishini xalifa qilib tayinlamagani bu ummatning bir ovozdan ittifoqi bilan bo\u02bblishi va Rasulullohdan so\u02bbng to\u02bbrt sahoba Abu Bakr, Umar, Usmon va Alining o\u02bbttiz yil xalifa bo\u02bblishi va ulardan so\u02bbng, amirlik va podsholiklar bo\u02bblib ketish haqidagi hadisni dalil qilib keltiradi.<\/span><\/p>\n

\u201cAqoid\u201d kitobiga kiritilgan me\u02bcroj va mahsiga mas\u02bch tortish kabi mavzular \u201cTalxisul adilla\u201dda uchramaydi.<\/span><\/p>\n

Ikki asarning asosiy farqli jihati o\u02bbrganilgan mavzularning qisqa va lo\u02bbnda, ko\u02bbp o\u02bbrinlarda dalillari ham bayon etilishidadir. Nasafiyning matnida payg\u02bbambarlarning soni haqidagi bahsda \u201cG\u02bbofir\u201d surasining 78-oyatiga o\u02bbrin berilgan, xolos. Bundan boshqa joylarda hech qanday naqliy dalillar kelmagan. \u201cTalxisul adilla\u201dda esa 391 ta oyat, 193 ta hadis, Abu Bakr Siddiq, Umar ibn Xattob, Ali ibn Abu Tolib, Ibn Mas\u02bcud,\u00a0 Abdulloh ibn Umar, Abu Hurayra va Sufyon ibn Uyayna kabi sahoba va tobeinlar so\u02bbzi, Rasulullohning shoirlari Hasson ibn Sobit, Labid ibn Robi\u02bca, Nobig\u02bba al-Ja\u02bcdiy va mashhur arab shoirlaridan Zuhayr ibn Abi Sulmo, Ya\u02bcqub Hamduniy va Bashshor ibn Barad she\u02bcrlari hamda o\u02bbn to\u02bbrtta mumtoz manbadan foydalangan holda raddiya berishning ko\u02bbp qirrali naqliy uslubiga asos solgani isbotlangan.<\/span><\/p>\n

Bundan tashqari, Saffor Buxoriy o\u02bbzi keltirgan dalillarni quvvatlash maqsadida Moturidiyning \u201cTavhid\u201d va \u201cTa\u02bcvilot al-Qur\u02bcon\u201d, Abu Muin Nasafiyning \u201cTabsiratul adilla\u201d kabi asarlardan keng foydalangan.<\/span><\/p>\n

Ma\u02bclum mavzular ikki asarda ham uchraydi. Allohning sifatlari, Qur\u02bconning maxluq yoki maxluq emasligi, inson fe\u02bcllarining yaratilishi, qabr azobi, Munkar-Nakir savol-javobi, amallarni tarozida o\u02bblchanishi, payg\u02bbambarlarning shafoati, iymon ta\u02bcrifi, uning ziyoda va kamaymasligi va avliyolarning karomati masalalari shular jumlasidandir.<\/span><\/p>\n

Yuqorida keltirilgan mavzularning yoritilishi va o\u02bbrganilishida asarlarda tanlangan uslub bir-biridan farqlanadi:<\/span><\/p>\n

    \n
  1. Allohning sifatlari. Bu mavzuda Saffor Buxoriy olamning Yaratuvchisi uning hech bir narsasiga o\u02bbxshamasligi borasida bir qator aqliy dalillarni keltiradi. Alloh taoloning jismlarga va arazlarga o\u02bbxshamasligini isbotlab beradi.<\/span><\/li>\n<\/ol>\n

    Saffor Buxoriy Allohning sifatlari haqidagi mavzuni davom ettirib, Uni \u201cshay\u02bc\u201d deb aytish mumkinligi haqida so\u02bbz yuritadi. O\u02bbzining\u00a0 yaratilmish (maxluqot)lariga o\u02bbxshab qolmasligi uchun Allohning \u201cshay\u02bc\u201dligi, mavjudligi, tirikligi, olimligi va qodirligini inkor etuvchi qarmatiylar, jahmiylar va qadimgi faylasuflar ilgari surgan fikrlarni yo\u02bbqqa chiqaradi. Uning ta\u02bcbiricha, \u201cshay\u02bc\u201d mavjud narsa bo\u02bblib, mavjudlikda Alloh bilan boshqa \u201cshay\u02bc\u201dlar o\u02bbrtasida hech qanday o\u02bbxshashlik yo\u02bbqdir.<\/span><\/p>\n

    Nasafiy bu ma\u02bcnodagi \u201cshay\u02bc\u201d ta\u02bcbiri haqida bahs yuritmaydi. U faqatgina ma\u02bcdum (yo\u02bbqlik)ning \u201cnarsa\u201d emasligini ifodalash bilan cheklanadi.<\/span><\/p>\n

    Zot-sifat mavzusida ham ikki muallif qarashlarida yaqinlik bor. Abu Hafs Nasafiy: \u201c\u0648\u0647\u064a \u0644\u0627 \u0647\u0648 \u0648\u0644\u0627 \u063a\u064a\u0631\u0647 (Sifatlar Zotning na ayni va na Undan boshqa)\u201d tarzida ifodalaydi.<\/span><\/p>\n

    Saffor Buxoriy esa bu mavzuga \u201cBu sifatlar Zotning O\u02bbzi ham, Zotdan boshqa ham va Zotning ba\u02bczisi ham emasligi haqidagi bo\u02bblim\u201d ajratib, o\u02bbzining bir qator aqliy dalillarini keltirib o\u02bbtgan.\u00a0 Jumladan, u \u201cAlloh taoloning Zoti mavjud va qadim, shuningdek, Uning sifatlari ham. Alloh taoloning Zoti sifatlarisiz, sifatlari esa Uning Zotisiz mavjud bo\u02bblishi tasavvurga sig\u02bbmaydi\u201d, deb ta\u02bckidlaydi [10].<\/span><\/p>\n

    Sifatlar mavzusida ikkala muallif ham \u201ctakvin\u201d sifatiga alohida urg\u02bbu berib, bu mavzuni mustaqil o\u02bbrganib chiqadi va \u201ctakvin\u201d Allohning azaliy sifati ekanini isbotlab beradi.<\/span><\/p>\n

      \n
    1. Qur\u02bconning maxluq yoki maxluq emasligi masalasi. Bu mavzuda \u201cAqoid\u201d matnida Qur\u02bconning ta\u02bcrifi keltirilib, uning maxluq emasligi qayd etilgan. Saffor Buxoriy esa Qur\u02bconi karimni Muhammad (s.a.v.) payg\u02bbambar ekanlarining tasdig\u02bbi sifatida zikr qilib, insonlar unga o\u02bbxshash biror narsa keltira olmaganiga alohida urg\u02bbu beradi. Qur\u02bconni maxluq deyuvchilarning aqliy dalillariga aqliy, naqliy dalillariga naqliy dalillar bilan raddiyalar berib, kim Qur\u02bconni maxluq desa, u dindan chiqishini ta\u02bckidlaydi\u201d.<\/span><\/li>\n
    2. Allohni jannatda ko\u02bbrish. Ikki muallif ham Allohni oxirat kunida mo\u02bbminlar ko\u02bbra olishini aytib, bu xususda makon, masofa, tashbih va kayfiyat haqida bahsga o\u02bbrin yo\u02bbqligini ta\u02bckidlaydi.<\/span><\/li>\n<\/ol>\n

      Bu mavzuda Nasafiy va Saffor Buxoriyning qarashlari bir xilligini, ya\u02bcni Allohni jannatda ko\u02bbrish aqlan joiz va naqlan vojibligini bildirib o\u02bbtganini ko\u02bbrish mumkin.<\/span><\/p>\n

        \n
      1. Inson fe\u02bcllarining yaratilishi. Nasafiy bu xususda \u201ckasb\u201d ta\u02bcbirini qo\u02bbllamaydi. Uning fikricha, bandalarning barcha fe\u02bcllarini Alloh yaratadi. Shu bilan birga, bandalarda iroda erkinligi bo\u02bblib, u sababli mukofot yoki jazoga duchor bo\u02bbladi. Savobli amallarda Allohning roziligi borligini aytadi.<\/span><\/li>\n<\/ol>\n

        Saffor Buxoriy \u201cBandalarning amallari bandani vujudga keltirishi bilan vujudga keladi, ularni yaratishi bilan yaratiladi. Bu borada Allohning hech bir aloqasi yo\u02bbq\u201d, deb iddao qilgan qadariylar, ya\u02bcni mo\u02bbtaziliylarga quyidagicha raddiya beradi:<\/span><\/p>\n

        \u201cBu borada to\u02bbg\u02bbri fikr shuki, bandada haqiqatan ham amal va tanlov, ya\u02bcni ixtiyor qilish bor. Shunga qaramay, uning amali Alloh taoloning yaratishi bilan yaralmishdir, bandaning yaratishi bilan emas. Shunday ekan, o\u02bbsha amallar bandaning fe\u02bclidir va uning ixtiyoriga taalluqli bo\u02bblgani sababli ular uchun savob yoki mukofot oladi.<\/span><\/p>\n

          \n
        1. Qabr azobi va Munkar-Nakir savol-javobi. Qiyoslanayotgan ikki risolada ham qabr azobining haqligi e\u02bctirof etilib, kofir va gunohkor mo\u02bbminlar uchun qabr azobining borligi ta\u02bckidlanadi. Itoatli mo\u02bbminlarga azob o\u02bbrniga qabrda ne\u02bcmat berilishiga ham ishora qilingan.<\/span><\/li>\n<\/ol>\n

          Saffor Buxoriy qabr azobini inkor etib: \u201cHayoti yo\u02bbq kishini azoblash, ongi va aqli yo\u02bbq kishini so\u02bbroqqa tutish maholdir\u201d, deb da\u02bcvo qiladigan jahmiylar va ba\u02bczi mo\u02bbtaziliylarga bunday raddiya beradi:\u00a0<\/span><\/p>\n

          \u201cMo\u02bbtaziliylarning ba\u02bczilari mayyitning joni yo\u02bbq bo\u02bblsa ham azoblanishi mumkin, dedi. Ba\u02bczilari esa, har bir mayyitda jon mavjuddir, biroq uyquga o\u02bbxshab ketadigan umumiy ofatga yo\u02bbliqqan kimsaga aylanadi, deydi. Ammo biz bu gapni aytmaymiz. Aksincha, to\u02bbg\u02bbri gap shuki, jon bo\u02bblmasa, azoblash ham, og\u02bbritish ham, savolga tutish ham yo\u02bbqdir, deymiz. Qabrdagi mayyitning so\u02bbroqqa tutilishi va azoblanishi xabarlarda kelgan ekan, bizga unda hayot yaratiladi, Alloh taolo bu ishga qodir zotdir, deb e\u02bctiqod qilishimiz kerak bo\u02bbladi. Quyidagi oyat buning dalilidir: \u201cParvardigoro, Sen bizlarni ikki bor o\u02bbldirding va ikki bor tiriltirding\u201d.<\/span><\/p>\n

          Nasafiy savol-javob, qabrdagi azob va ne\u02bcmat haqida yozib, ular naqliy dalillar bilan sobit bo\u02bblganini ta\u02bckidlaydi.<\/span><\/p>\n

            \n
          1. Vazn (tarozi) va havz. Nasafiy bu ikki narsaning mohiyatiga to\u02bbxtalmasdan vazn va havzning haqligini qayd etadi.<\/span><\/li>\n<\/ol>\n

            Saffor Buxoriyga ko\u02bbra, oxiratda bo\u02bbladigan ishlardan yana biri mezon va hisob-kitobdir. Bu borada ishonchli naqliy dalillar mavjud. Aqlan olganda ham bu ish mumkindir. Shunday ekan, uni tasdiqlash vojib bo\u02bbladi.<\/span><\/p>\n

              \n
            1. Shafoat. Ikki muallif fikricha, payg\u02bbambarlar bilan bir qatorda axyorlar (tanlangan kishilar) ham shafoat qiladilar.<\/span><\/li>\n<\/ol>\n

              Saffor Buxoriy bu mavzuda ikki tomonlama aqliy va naqliy dalillarni keltiradi. Jumladan, bunday fikr bildirgan: \u201cShafoat masalasida bizning ikki asosimiz bor. Birinchisi, yuqorida bayon qilib o\u02bbtganimizdek, gunohi kabira qilgan bandani Alloh taolo afv etishi va mag\u02bbfirat qilishi joizligiga asoslanadi. Biz aytamizki, hech kim shafoat qilmasidan oldin Alloh taolo uni afv etishi va mag\u02bbfirat qilishi joiz ekan, Alloh taoloning nazdida o\u02bbsha yuksak martaba egasi bo\u02bblgan biror shafoat qiluvchi banda uni shafoat qilganidan so\u02bbng uning afv etilishi va mag\u02bbfirat qilinishiga hech qanday monelik yo\u02bbq.<\/span><\/p>\n

              Ikkinchi asosimiz Qur\u02bconi karimda kelgan dalillarga taalluqlidir. Alloh taolo bunday degan: \u201c(Qiyomat kuni Alloh) huzurida faqat U izn bergan kishilarning shafoati (oqlovi)gina foyda berur\u201d, yana: \u201cUning huzurida kim ham (gunohkorlarni) Uning ruxsatisiz shafoat qila olardi?!\u201d, yana: \u201c(U kunda) faqat Rahmon nazdida ahd (izn) olgan kishilargina (gunohkor mo\u02bbminlarni) shafoat qilishga ega bo\u02bblurlar\u201d.<\/span><\/p>\n

                \n
              1. Jannat va jahannam. Nasafiy jannat va jahannamning shu onda mavjud ekanini va bularning na o\u02bbzi va na ichidagi narsalari yo\u02bbq bo\u02bblib ketmasligi, ya\u02bcni ikki makonning boshlanish nuqtasi bor va abadiy ekanini ta\u02bckidlaydi.<\/span><\/li>\n<\/ol>\n

                Saffor Buxoriy ham jannat va jahannamning hozir ham mavjud ekani, ular hech qachon foniy bo\u02bblmasligi va taqvodor mo\u02bbminlar unda abadiy qolishi, gunohkor mo\u02bbminlar esa ma\u02bclum vaqtgacha qolib, keyin undan chiqib, jannatga tushishi va kofir va gunohkorlar jahannamda abadiy qolishini ta\u02bckidlagan.<\/span><\/p>\n

                  \n
                1. Iymon masalasi. Nasafiy fikricha, iymon iqror va tasdiqdan iboratdir, ko\u02bbpaymaydi ham, kamaymaydi ham, ammo amallar ortishi va kamayishi mumkin.<\/span><\/li>\n<\/ol>\n

                  Saffor Buxoriyga ko\u02bbra, iymon \u2013 bu aslida qalb bilan tasdiqlash. Til bilan iqror bo\u02bblish esa, dunyoda unga nisbatan mo\u02bbminlarga tegishli hukmlar joriy qilinishi uchun bizga o\u02bbsha(tasdiq)ni namoyon qilishdir. Bu Abu Hanifa rahimahullohdan rivoyat qilingan va hidoyat imomi Abu Mansur Moturidiy rahimahulloh tanlagan yo\u02bbldir [11].<\/span><\/p>\n

                  Nasafiydan farqli o\u02bblaroq, Saffor Buxoriy \u201ciymon\u201d masalasiga to\u02bbxtalar ekan, iymonning mohiyati, iymon va islom bir narsa ekani, iymonning ko\u02bbpayib, kamaymasligi, iymonda istisno yo\u02bbqligi, iymon maxluq ekani haqida batafsilroq so\u02bbz yuritadi.<\/span><\/p>\n

                    \n
                  1. Me\u02bcroj. Nasafiy bu mavzuga kengroq yondashib, me\u02bcroj sergak, hushyor holda jisman bo\u02bblganini ta\u02bckidlaydi. Saffor Buxoriy bu mavzuda so\u02bbz yuritmagan.<\/span><\/li>\n
                  2. Karomat. Nasafiy karomat g\u02bbayritabiiy hol sifatida \u201cvaliy\u201d tomonidan yuzaga kelishini aytadi. Ammo har kim ham valiy bo\u02bbla olmaydi, valiy bo\u02bblishning shartlari mavjud bo\u02bblib, bu dinda xolis bo\u02bblishdir, deydi. Nasafiy karomatga misollar ham keltiradi. Masalan, qisqa vaqt ichida uzoq masofani bosib o\u02bbtish, ehtiyoj tug\u02bbilganda taom va kiyimning hozir bo\u02bblishi, suv ustida yurish va shunga o\u02bbxshash g\u02bbayrioddiy narsalar. Nasafiyning fikricha, valiyning karomati u o\u02bbzi ergashgan payg\u02bbambardan sodir bo\u02bblsa, mo\u02bbjiza hisoblanadi.<\/span><\/li>\n<\/ol>\n

                    Nasafiydan farqli o\u02bblaroq, Saffor Buxoriy bu masalaga ham naqliy va aqliy dalillar keltirib, uni inkor etuvchilarga quyidagicha raddiyalar beradi: \u201cMazkur da\u02bcvolarga javob shuki, valiyning karomati Payg\u02bbambar sollallohu alayhi vasallamning payg\u02bbambarliklarini tasdiqlashga olib keladi. Buni bunday tushunish mumkin: valiyning karomati agar u chinakam valiy bo\u02bblsagina namoyon bo\u02bbladi. Kishi haqiqiy valiy bo\u02bblishi uchun u payg\u02bbambar deb iymon keltirgan shaxs haqiqiy payg\u02bbambar bo\u02bblishi shart. Demak, karomat valiy banda iymon keltirgan Payg\u02bbambarning payg\u02bbambarligiga dalil bo\u02bbladi\u201d.<\/span><\/p>\n

                    XI-XII asrlarda \u201cbilish nazariyasi\u201d, \u201cilm olish vositalari\u201d, \u201cfosiq imom ortida namoz o\u02bbqish\u201d va \u201cmahsiga mas\u02bch tortish\u201d kabi masalalar aqida fani darajasiga olib chiqilgan. Asarlardagi mavzularni qiyosiy tahlil qilish natijasida, masalalarni ikki olim o\u02bbz davri nuqtai nazaridan sharhlagani kuzatildi. Olimlarning mavzuga yondashuvi turlicha, lekin ko\u02bbzlangan maqsad ahli sunna val jamoa ta\u02bclimotini yot qarashlardan himoya qilish va turli oqimlar bildirgan fikrlarga raddiyalar berish bo\u02bblgan.<\/span><\/p>\n

                    Mazkur ikki asarning qiyosiy tahlili quyidagi xulosalarga olib keladi:<\/span><\/p>\n

                    \u2013 \u201cAqoid\u201d asari hajm jihatidan kichik (15 bet), ya\u02bcni tezis ko\u02bbrinishida yozilgan bo\u02bblsa, \u201cTalxisul adilla\u201d undan kattaroq (176 bet) qilib yozilgan;<\/span><\/p>\n

                    \u2013 \u201cAqoid\u201d asariga ko\u02bbplab sharh va hoshiyalar yozilgan bo\u02bblsa, \u201cTalxisul adilla\u201dga sharh yozilganini uchratmadik;<\/span><\/p>\n

                      \n
                    • \u201cAqoid\u201d asari o\u02bbtmishda ham, hozir ham yurtimiz va xorijlik olimlar tomonidan keng ko\u02bblamda o\u02bbrganilgan, afsuski, buyuk vatandoshimiz Saffor Buxoriy qalamiga mansub \u201cTalxisul adilla\u201d asari mamlakatimizda o\u02bbrganilmagan. Yurtimizda esa ilk bor o\u02bbrganilib, ilmiy muomalaga kiritilmoqda;<\/span><\/li>\n
                    • Kalom kitoblariga me\u02bcroj va mahsiga mas\u02bch tortish kabi mavzular \u201cAqoid\u201ddan joy olgan, ammo \u201cTalxisul adilla\u201dda uchramaydi;<\/span><\/li>\n<\/ul>\n

                      Xulosa qiladigan bo\u02bblsak, Saffor Buxoriy va Umar Nasafiy asosan ahli sunna qarashlarini ilgari surgan. Nasafiy bir-ikki o\u02bbrinni hisobga olmaganda, masalalarning dalillariga to\u02bbxtalib o\u02bbtirmagan. Saffor Buxoriy esa, har bir masala yuzasidan atroflicha bahs yuritib, ahli sunnaning qarashlarini ilgari surish bilan birga, unga muxolif bo\u02bblgan tomonlarning qarashlarini ham keltirib o\u02bbtgan va moturidiya ta\u02bclimoti asosida keskin raddiyalar bergan.<\/span><\/p>\n

                      FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
                        \n
                      1. \n
                        Toralo\u011flu B. Kel\u00e2m Ilm\u0131: g\u0131r\u0131\u015f. \u2013 Istanbul, 1981.<\/span><\/div>\n<\/li>\n
                      2. \n
                        Rudolrh U. Al-M\u0101tur\u012bd\u012b and the develorment of Sunn\u012b theology in Samarqand. \u2013 Leiden, New York, Koln: E.J.Brill, 1997.<\/span><\/div>\n<\/li>\n
                      3. \n
                        Alloqulov A. Abu Hafs Nasafiyning \u201cAqoid\u201d asari va uning sharhlari tahlili. Dissertatsiya. \u2013 T., 2018.<\/span><\/div>\n<\/li>\n
                      4. \n
                        Abu Hafs Nasafiy. Matn al-Aqoid. \u2013 Istanbul: Boyazid, 1893.<\/span><\/div>\n<\/li>\n
                      5. \n
                        Hoji Xalifa. Kashf az-zunun. \u2013 J. II.<\/span><\/div>\n<\/li>\n
                      6. \n
                        Winsinek A.J. Isl\u00e2m ansikloredisi. \u2013 Istanbul., 1964. \u2013 J. IX.<\/span><\/div>\n<\/li>\n
                      7. \n
                        Abu Is\u02bchoq Ibrohim ibn Ismoil Saffor Buxoriy. Talxis al-adilla li qavoidi tavhid. Anjelika Brodersn tahqiqi. Muassasatur rayyon. \u2013 Bayrut., 2011. J.I.<\/span><\/div>\n<\/li>\n
                      8. \n
                        Ali ibn Muhammad ibn Ali Jurjoniy. At-Ta\u02bcrifot. \u2013 Bayrut: Dorul kitabil arabiy, 1405.<\/span><\/div>\n<\/li>\n
                      9. \n
                        Al-Milal van nihal. \u2013 Bayrut: Dorul ma\u02bcrifa, 1404. J.1.<\/span><\/div>\n<\/li>\n
                      10. \n
                        Abu Is\u02bchoq Ibrohim ibn Ismoil Saffor Buxoriy. Talxis al-adilla li qavoidi tavhid. Abdulloh Muhammad Abdulloh Ismoil tahqiqi. Al-maktabatul azhariyya litturos. \u2013 Qohira. 2016. J.I.<\/span><\/div>\n<\/li>\n
                      11. \n
                        At-Tavhid.\u00a0<\/strong><\/span><\/div>\n<\/li>\n<\/ol>\n
                        TOHIR EVADULLAYEV,<\/span><\/strong><\/div>\n
                        Imom Buxoriy xalqaro ilmiy-tadqiqot markazi mustaqil tadqiqotchisi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

                        Ilk davr olimlari Qur\u02bcon va hadisda kelgan aqidaviy masalalarni chuqur o\u02bbrganib, odamlarga qulay bo\u02bblishi uchun kichik hajmdagi risolalar yozgan. Odatda bunday risolalarda Ahli sunna val jamoa aqidasi umumiy tarzda aniq-ravshan ifoda qilingan bo\u02bblib, qarshi fikrlarga e\u02bctiroz va bahs-munozaralarga o\u02bbrin qoldirilmagan [1]. Har bir sohada bo\u02bblganidek, aqoid fanida ham dastlab Qur\u02bcon va hadislardan olingan kalomga doir …<\/p>\n","protected":false},"author":1,"featured_media":39797,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nSAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI\" \/>\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=39796&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=39796&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=\"2025-01-24T04:32:54+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-01-20T10:35:06+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/01\/talxis.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=\"12 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=39796&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=39796&lang=oz\",\"name\":\"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"isPartOf\":{\"@id\":\"https:\/\/bukhari.uz\/#website\"},\"primaryImageOfPage\":{\"@id\":\"https:\/\/bukhari.uz\/?p=39796&lang=oz#primaryimage\"},\"image\":{\"@id\":\"https:\/\/bukhari.uz\/?p=39796&lang=oz#primaryimage\"},\"thumbnailUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/01\/talxis.jpg\",\"datePublished\":\"2025-01-24T04:32:54+00:00\",\"dateModified\":\"2025-01-20T10:35:06+00:00\",\"author\":{\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\"},\"description\":\"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI\",\"breadcrumb\":{\"@id\":\"https:\/\/bukhari.uz\/?p=39796&lang=oz#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/bukhari.uz\/?p=39796&lang=oz\"]}]},{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/bukhari.uz\/?p=39796&lang=oz#primaryimage\",\"url\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/01\/talxis.jpg\",\"contentUrl\":\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/01\/talxis.jpg\",\"width\":660,\"height\":371},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/bukhari.uz\/?p=39796&lang=oz#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/bukhari.uz\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/bukhari.uz\/#website\",\"url\":\"https:\/\/bukhari.uz\/\",\"name\":\"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\",\"description\":\"bukhari.uz\",\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/bukhari.uz\/?s={search_term_string}\"},\"query-input\":\"required name=search_term_string\"}],\"inLanguage\":\"en-US\"},{\"@type\":\"Person\",\"@id\":\"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c\",\"name\":\"Markaz\",\"sameAs\":[\"https:\/\/www.bukhari.uz\/\"],\"url\":\"https:\/\/bukhari.uz\/?author=1\"}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","description":"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI","robots":{"index":"index","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"canonical":"https:\/\/bukhari.uz\/?p=39796&lang=oz","og_locale":"en_US","og_type":"article","og_title":"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","og_description":"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI","og_url":"https:\/\/bukhari.uz\/?p=39796&lang=oz","og_site_name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","article_publisher":"https:\/\/www.facebook.com\/bukharicenter\/","article_published_time":"2025-01-24T04:32:54+00:00","article_modified_time":"2025-01-20T10:35:06+00:00","og_image":[{"width":660,"height":371,"url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/01\/talxis.jpg","type":"image\/jpeg"}],"author":"Markaz","twitter_card":"summary_large_image","twitter_creator":"@www_bukhari_uz","twitter_site":"@www_bukhari_uz","twitter_misc":{"Written by":"Markaz","Est. reading time":"12 minutes"},"schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/bukhari.uz\/?p=39796&lang=oz","url":"https:\/\/bukhari.uz\/?p=39796&lang=oz","name":"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","isPartOf":{"@id":"https:\/\/bukhari.uz\/#website"},"primaryImageOfPage":{"@id":"https:\/\/bukhari.uz\/?p=39796&lang=oz#primaryimage"},"image":{"@id":"https:\/\/bukhari.uz\/?p=39796&lang=oz#primaryimage"},"thumbnailUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/01\/talxis.jpg","datePublished":"2025-01-24T04:32:54+00:00","dateModified":"2025-01-20T10:35:06+00:00","author":{"@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c"},"description":"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI","breadcrumb":{"@id":"https:\/\/bukhari.uz\/?p=39796&lang=oz#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/bukhari.uz\/?p=39796&lang=oz"]}]},{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/bukhari.uz\/?p=39796&lang=oz#primaryimage","url":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/01\/talxis.jpg","contentUrl":"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/01\/talxis.jpg","width":660,"height":371},{"@type":"BreadcrumbList","@id":"https:\/\/bukhari.uz\/?p=39796&lang=oz#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/bukhari.uz\/"},{"@type":"ListItem","position":2,"name":"SAFFOR BUXORIYNING \u201cTALXISUL ADILLA\u201d VA UMAR NASAFIYNING \u201cAQOID\u201d ASARLARI QIYOSIY TAHLILI"}]},{"@type":"WebSite","@id":"https:\/\/bukhari.uz\/#website","url":"https:\/\/bukhari.uz\/","name":"Imom Buxoriy xalqaro ilmiy-tadqiqot markazi","description":"bukhari.uz","potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/bukhari.uz\/?s={search_term_string}"},"query-input":"required name=search_term_string"}],"inLanguage":"en-US"},{"@type":"Person","@id":"https:\/\/bukhari.uz\/#\/schema\/person\/a478cd03492de0ffa33336a39f0b5b1c","name":"Markaz","sameAs":["https:\/\/www.bukhari.uz\/"],"url":"https:\/\/bukhari.uz\/?author=1"}]}},"_links":{"self":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/39796"}],"collection":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=39796"}],"version-history":[{"count":1,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/39796\/revisions"}],"predecessor-version":[{"id":39799,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/posts\/39796\/revisions\/39799"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=\/wp\/v2\/media\/39797"}],"wp:attachment":[{"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=39796"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=39796"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/bukhari.uz\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=39796"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}