{"id":43442,"date":"2025-06-30T12:11:49","date_gmt":"2025-06-30T07:11:49","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=43442"},"modified":"2025-06-30T12:11:49","modified_gmt":"2025-06-30T07:11:49","slug":"abul-yusr-pazdaviyning-ilmiy-faoliyati-tahlili","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=43442&lang=oz","title":{"rendered":"ABUL YUSR PAZDAVIYNING ILMIY FAOLIYATI TAHLILI"},"content":{"rendered":"

XI-XII asrlarda Movarounnahrda ensiklopedik allomalarning aksariyati Buxoro va Samarqand shaharlarida to\u02bbplangan edi. Lekin ularning safi turli viloyatlardan kelgan yangi kuchlar hisobiga to\u02bblib borgan. Bu esa, o\u02bbz navbatida, Movarounnahrning kichik shaharlarida ham diniy-ma\u02bcrifiy hayotning yuqori darajada bo\u02bblganidan darak beradi. Bu kabi shaharlar orasida Nasaf, Kesh, Koson, Pazda, Poykand, Ustrushana, Isfijob, Axsikat, Rishton, Marg\u02bbilon, O\u02bbsh va O\u02bbzgand kabilarni sanab o\u02bbtish mumkin.<\/span><\/p>\n

Movarounnahrning mashhur shaharlaridan biri Nasaf shahri islomning turli ilmlarini o\u02bbzida mujassam etgan zabardast olimlarni voyaga yetkazdi. Bu shahar o\u02bbzining qomusiy allomalari bilan ko\u02bbproq shuhrat topgan. Jumladan, Abdulkarim Pazdaviy (912-999) va uning avlodlari: o\u02bbg\u02bbli Husayn, nabirasi Muhammad, uning ikki o\u02bbg\u02bbli Faxrul islom Abul Usr Pazdaviy (1009-1089) va Sadrul islom Abul Yusr Pazdaviy (421-493\/1030-1100) hamda ularning farzandlari Hasan ibn Faxrul islom (1078-1161) va Ahmad ibn Abul Yusr Pazdaviy (1088-1147), Najmiddin Abu Hafs Nasafiy, Burhon Nasafiy, Qozi Abu Ali Nasafiy, Abul Barakot Nasafiy kabi yetuk allomalar Movarounnahrda hanafiy fiqhi va moturidiylik aqidaviy ta\u02bclimoti hamda ilm-fanning turli sohalarini rivojlantirishda misli ko\u02bbrilmagan xizmati bilan dong taratdi.<\/span><\/p>\n

Ushbu mavzuni yoritishda asosiy biografik ma\u02bclumotlar Abdulkarim Sam\u02bconiyning \u201cAl-Ansob\u201d, Abdulqodir Muhyiddin Qurashiyning \u201cAl-Javohirul mudiya fi tabaqotil hanafiya\u201d, D.Rahimjonovning \u201cAbu Hafs Nasafiy va uning \u201cKitob al-qand\u201d asari\u201d kitoblaridan keltirilgan. Samarqand kalom maktabi va unda ko\u02bbtarilgan masalalar esa, Abu Mansur ibn Tohir Bag\u02bbdodiyning \u201cKitobut tavhidul farq baynal firaq\u201d, Abu Hafs Nasafiyning \u201cAl-Yavoqit fil mavoqit\u201d kitobidan olingan. Abul Yusr Pazdaviyning kalom ilmiga oid qarashlari olimning \u201cUsulud din\u201d kitobidan keltirildi. Shuningdek, kalom ilmi borasidagi maxsus adabiyotlarga murojaat etilgan.<\/span><\/p>\n

Mazkur maqolada Samarqand kalom maktabi, Pazdaviy ulamolar faoliyati hamda Abul Yusr Pazdaviy ilmiy merosiga doir ma\u02bclumotlar qiyoslash, analiz, sintez metodlari asosida ilmiy tahlil etilgan.<\/span><\/p>\n

Samarqandda \u201cqoziul-quzzot\u201d, \u201cxojalar xojasi\u201d, \u201cMovarounnahr shayxi\u201d nomlari bilan mashhur bo\u02bblgan Abul Yusr \u201cQoziy Sadr\u201d Muhammad ibn Muhammad ibn Husayn ibn Abdulkarim ibn Muso ibn Mujohid Pazdaviy Nasafiy Movarounnahrning yirik faqihlaridan bo\u02bblgani to\u02bbg\u02bbrisida tarixiy manbalarda ma\u02bclumotlar mavjud. Abul Yusr Samarqandda hanafiy fiqhi va moturidiy aqidaviy ta\u02bclimotining rivojlanishida katta xizmat qilgan. Ko\u02bbplab asarlar mualliflari bergan ma\u02bclumotlariga qaraganda, Abul Yusr ko\u02bbp qirrali olim bo\u02bblgan. U fanning anchagina sohalarida faoliyat olib borgan. Fiqh ilmining keng aql-zakovat, zukkolik talab etuvchi usul va furu\u02bc sohalarida ilmiy izlanishlar olib borgan. Buni Bag\u02bbdodiy bergan ma\u02bclumotga ko\u02bbra, uning fiqhga oid \u201cAl-Mabsut\u201d (Kengaytirilgan) va \u201cVoqeot\u201d (Voqealar) asarlaridan ham bilish mumkin. Bu har ikki asar ham furu\u02bc sohasida yozilgan bo\u02bblib, asosan o\u02bbsha davrda mavjud bo\u02bblgan fiqhiy muammolarni o\u02bbz ichiga olgan. Chunki bu asarlarning tarkibiy mazmuni manbalardan ma\u02bclum bo\u02bblsa-da, har ikkisi ham, afsuski, bizgacha yetib kelmagan. Shuningdek, uning yana bir \u201cQorilar tomonidan yo\u02bbl qo\u02bbyiladigan xatolar\u201d (Zillatul-qori) nomli Qur\u02bconni to\u02bbg\u02bbri o\u02bbqish qoidalariga doir asari ham mavjudligi haqida manbalarda ma\u02bclumotlar mavjud [3:308].<\/span><\/p>\n

Abu Sa\u02bcd Sam\u02bconiyning izlanishlariga ko\u02bbra, Abul Yusr Pazdaviydan Usmon ibn Ali Poykandiy, Ahmad ibn Nasr Buxoriy, Muhammad ibn Abu Bakr Sangiy, Abu Rajo Muhammad ibn Muhammad kabi muhaddislar hadis rivoyat qilgan. Sam\u02bconiy uning ustozlarini keltirib o\u02bbtmagan [4]. Abu Hafs Nasafiyning \u201cAl-Yavoqit fil mavoqit\u201d asari orqali Abul Yusrning ustozlari kim bo\u02bblganini aniqlash mumkin. Unga ko\u02bbra, Abul Yusr quyidagi ustozlaridan hadis rivoyat qilgan: Abul Husayn Muhammad ibn Muhammad ibn Zayd Husayniy, Abu Nasr Ahmad ibn Abdulloh Xayroxariy, Abu Nasr Hasan ibn Abdulvohid Sheroziy, Abul Qosim Hasan ibn Muhammad Xoqoniy, Abu Toyyib Tohir ibn Husayn Mutu\u02bciy, Abu Ya\u02bcqub Yusuf ibn Mansur Saffor, Abu Sahl Abdulkarim ibn Abdurahmon Kalaboziy, Abu Mas\u02bcud Ahmad ibn Muhammad, Abu Mas\u02bcud Ahmad ibn Muhammad Roziy Bajaliy. Ushbu olimlar o\u02bbz davrining ko\u02bbzga ko\u02bbringan muhaddislari bo\u02bblgan [5:98].<\/span><\/p>\n

Uning huzurida Abdulkarim ibn Muhammad, \u201cAt-Tuhfa\u201d kitobining muallifi Abu Bakr Muhammad ibn Ahmad Samarqandiy va o\u02bbg\u02bbli Abul Ma\u02bcoliy Ahmad faqihlik darajasiga yetgan [8:157]. Sam\u02bconiyning qayd etishicha, Abul Ma\u02bcoliy Ahmad otasi Abul Yusrdan Marv shahrida hadislar rivoyat qilgan. Bu paytda u haj safariga ketayotgan bo\u02bblgan [1:114]. Bundan ma\u02bclum bo\u02bbladiki, ushbu davrda ma\u02bclum joyga kelgan taniqli olimdan ilm olib qolishga qattiq e\u02bctibor berilgan. Abu Hafs Nasafiy ustozi Abul Yusrdan hadislarni o\u02bbttiz yoshigacha bo\u02bblgan vaqtda eshitib, yozib olgan [6:119].<\/span><\/p>\n

Pazdaviy sulolacidan bir necha faqihlar yetishib chiqqan, aksariyati qozilik va mudarrislik faoliyatida, din va davlat ishlarida katta mansablar sohibi bo\u02bblgan. Bu sulolaning yirik namoyandalaridan \u201cFaxrul islom\u201d va \u201cSadrul islom\u201d Pazdaviylar bir oiladan yetishib chiqqan ikki aka-uka faqihlar bo\u02bblib, fiqhning furu\u02bc va usul borasida ilmiy faoliyat olib borgan va shu sohada qo\u02bbllanma asarlar sohibi bo\u02bblgan<\/span><\/a>i sababli \u201cusuliy\u201d deya tanilgan [7:471].<\/span><\/p>\n

Movarounnahr, xususan, nasaflik olimlarning umumislom nazariy mafkurasini rivojlantirishdagi beqiyos xizmatlari isbot talab etmaydigan haqiqatdir. Ayniqsa, bunda Nasaf faqihlarini alohida ta\u02bckidlab o\u02bbtish lozim. Ularga tegishli yuzlab asarlarning jahon qo\u02bblyozma xazinalaridagi minglab nusxalari, eng zamonaviy matbaalarda bu asarlarning qayta-qayta nashr etilayotgani so\u02bbzimizni isbotlaydi.<\/span><\/p>\n

O\u02bbz davrida nasaflik olimlar din ilmlarini qaytadan jonlantirishga harakat qildi. Ularning asarlari nafaqat o\u02bbz davrining muhim masalalariga, balki bugungi kundagi o\u02bbta dolzarb muammolarga ham yechim bo\u02bbla oladi.<\/span><\/p>\n

Pazdaviy kalom ilmiga oid \u201cUsulud din\u201d (Din asoslari) asarini yozgan. Alloma mazkur asarni yozishga undagan sabablar sifatida Imom Moturidiyning \u201cKitobut tavhid\u201d (Tavhid kitobi) asarida bir oz chigallik, ortiqchalik va tartibida murakkablik borligi, bu borada samarqandlik ulamolar yozgan kitoblar kifoya qilmasligi hamda mana shu davrda turli adashgan firqalarning paydo bo\u02bblgani uchun ularga raddiya berish zarurligini zikr qilgan [2:3].<\/span><\/p>\n

Sadrul islom \u201cUsulud din\u201d asarining muqaddimasida Kindiy kabi faylasuflarning, Jubboiy (235\/849-303\/816), Ka\u02bcbiy (279\/886-313\/931) va Nazzom (185\/777-221\/836) kabi mo\u02bbtazila namoyandalarining hamda ash\u02bcariya ta\u02bclimoti asoschisi Abul Hasan Ash\u02bcariyning (260\/874-324\/936) asarlarini o\u02bbqib chiqqanini aytib, ular haqidagi fikrlarini bayon qilgan. Abul Yusr Pazdaviy bundan tashqari, Imom Moturidiyning \u201cKitobut tavhid\u201d va \u201cTa\u02bcvilotu ahlis sunna\u201d (Ahli sunnaning ta\u02bcvillari) asarlarini, fiqh kitoblari va turli fanlar borasida yozilgan kitoblarni mutolaa qilganini o\u02bbz asarida ta\u02bckidlab o\u02bbtgan. Pazdaviy asarlari orasida uning \u201cUsulud din\u201d asari muhim ahamiyatga ega. Pazdaviy ushbu asarida eng ko\u02bbp Abu Hanifaning, ikkinchi o\u02bbrinda Imom Moturidiyning qarashlarini zikr qilgan. Pazdaviy Imom Moturidiyni ahli sunna val-jamoa raislaridan biri sifatida qabul qilgan va ahli sunna e\u02bctiqodini uning qarashlari pozitsiyasidan kelib chiqqan holda tushuntirib bergan. Shu bilan birga, ahli sunnaning ikkinchi imomi bo\u02bblgan Abul Hasan Ash\u02bcariyni ba\u02bczi o\u02bbrinlarda ochiqcha tanqid qilgan. Pazdaviy bir muddat Samarqandda qozi bo\u02bblgan. Shu jihatdan olimning ushbu asari Imom Moturidiy qarashlarining jamiyatda paydo bo\u02bblishi va tarqalishiga katta hissa qo\u02bbshgan, deb e\u02bctirof qilinadi. Mazkur asar mazmun-mohiyatidan ahli sunna val jamoa yo\u02bbnalishi va moturidiylik ta\u02bclimoti qarashlarining butun mohiyatini ochib berish va Movarounnahrda tarqalgan \u201cAhluz zayg\u02bb val bid\u02bca\u201d (Adashganlar va bid\u02bcatchilar)ning ta\u02bcsirini kamaytirish uchun yozilganini alohida qayd etish lozim.<\/span><\/p>\n

Imom Moturidiy yashagan davrda uning nomi va ta\u02bclimoti deyarli ikki asrga yaqin muddatda islom olamida mashhur bo\u02bblmagan edi. Buning tasdig\u02bbi sifatida XI asrda yashab ijod qilgan Abul Yusr Pazdaviyning \u201cUsulud din\u201d (Din asoslari) va Abu Shakur Keshiyning \u201cTamhid\u201d asarlarida moturidiylik atamasining o\u02bbrniga ahli sunna val jamoa nomi qo\u02bbllanilganini aytib o\u02bbtish mumkin. Shu sababli moturidiylik ta\u02bclimotining rivojlanishi va islom olamida keng tarqalishi XI-XII asrlarga to\u02bbg\u02bbri kelganini aytish mumkin.<\/span><\/p>\n

Abu Mansur Moturidiyning aqidaviy ta\u02bclimotiga va Pazdaviygacha bo\u02bblgan ahli sunna val jamoaning e\u02bctiqodiy qarashlariga \u201cDorul Juzjoniya\u201d ta\u02bclim dargohi vakillari hamda ta\u02bclimoti asos bo\u02bblgan. X-XII asrlarda Samarqandda faoliyat yuritgan \u201cDorul Juzjoniya\u201d ta\u02bclim dargohi islom ilmlari keng tarqalgan markazlardan bo\u02bblgan. Uning nomi Samarqandga birinchi bo\u02bblib hanafiy mazhabini olib kelgan alloma Abu Bakr Sulaymon Juzjoniy (125\/743-225\/840) nomi bilan bog\u02bbliq. X-XII asrlarda mazkur madrasada Abul Fath Solih Roziy Nasafiy (vaf.532\/1138) va Hamza ibn Ali Xaylomiy (vaf.523\/1128-29) kabi ulamolar dars bergan. Shuningdek, Ibrohim ibn Nasr Tamg\u02bbachxon (431\/1040-462\/1070) asos solgan Tamg\u02bbachxon madrasasi, Masjidul Minora kabi ilmiy dargohlar ko\u02bbplab faqih olimlarni yetishtirgan. Ushbu ta\u02bclim dargohlarida Ismoil ibn Abdussodiq, Abu Ya\u02bcqub Yusuf ibn Mansur Sayoriy, Ya\u02bcqub ibn Yusuf ibn Muhammad Naysaburiy va Shayx Imom Abul Hattob, tafsir sohasida Is\u02bchoq ibn Ibrohim Hanzaliy, Abd ibn Humayd Keshiy va Abu Mansur Moturidiy, kalom ilmi borasida esa Abu Mansur Moturidiy, Abul Yusr Pazdaviy, Abu Shakur Keshiy, Abul Muin Nasafiy, Abu Hafs Najmuddin Umar Nasafiy, Qozi Abul Maoliy Ahmad, Usmon ibn Ali Poykandiy va Ahmad ibn Nasr Buxoriylar ta\u02bclim olgan. Yana uning shogirdlari orasida Ruknul aimma Abdulkarim ibn Muhammad Sano\u02bciy (yoki Sabo\u02bciy) Madaniy, Muhammad ibn Tohir Samarqandiy va Abdulloh ibn Muhammad Hulamiy kabi ulamolarni ham alohida ko\u02bbrsatish mumkin.<\/span><\/p>\n

Ularning davomchisi sifatida faoliyat yuritgan Abul Yusr Pazdaviyning ilmiy faoliyati XI asrning ikkinchi yarmidan to umrining oxirigacha bo\u02bblgan davrni o\u02bbz ichiga oladi. Ushbu davrda Movarounnahrda kechgan diniy-siyosiy jarayonlar va madaniy muhit shak-shubhasiz allomaning dunyoviy qarashlari va ilmiy salohiyati rivojiga hamda ilm-fan taraqqiyoti, xususan, hanafiy mazhabi va moturidiylik ta\u02bclimoti rivojiga katta ta\u02bcsir ko\u02bbrsatgan.<\/span><\/p>\n

Xulosa qilganda, Movarounnahrda Abul Yusr Pazdaviy, Abu Shakur Keshiy, Abul Muin Nasafiy, Abu Hafs Nasafiy, Nuriddin Sobuniy kabi mutakallim olimlar moturidiylik ta\u02bclimoti rivojiga katta hissa qo\u02bbshgan. Ushbu davrda nafaqat kalom ilmi, balki ilm-fanning barcha sohalarida eng yuqori darajadagi ilmiy izlanishlar amalga oshirilgan va asarlar yozilgan. Bu davrda juda ko\u02bbplab moturidiylik ta\u02bclimoti namoyandalari yashab ijod qilgan.<\/span><\/p>\n

Nasaf vohasidan yetishib chiqqan Faxrul islom Abul Hasan Ali ibn Muhammad Pazdaviy (vaf.482\/1090), uning ukasi Sadrul islom Abul Yusr Muhammad Pazdaviy va Abul Muin Nasafiy (437-508\/1046-1114), Najmiddin Abu Hafs Nasafiy (vaf.537\/1143) kabi mashhur olimlarning g\u02bbarbiy qoraxoniylar davlatining poytaxti Samarqandga ko\u02bbchib o\u02bbtishi hanafiy mazhabi va moturidiylik ta\u02bclimotining rivojlanish yo\u02bbnalishlarini sezilarli darajada ijobiy tomonga o\u02bbzgartirdi. Ular turli adashgan firqa va oqimlarga qarshi kurashish bilan birga, shofe\u02bciy-ash\u02bcariylarning hanafiy ta\u02bclimotiga qarshi qaratilgan faoliyati bilan raqobat qilishda jonbozlik ko\u02bbrsatgan.<\/span><\/p>\n

Bundan tashqari, ularning Samarqanddagi faoliyatining muhim yo\u02bbnalishi Moturidiyning \u201cKitobut tavhid\u201d, \u201cTa\u02bcvilotul Qur\u02bcon\u201d asarlarida bayon etilgan ta\u02bclimotini yanada rivojlantirish hamda yoyish, umuman, moturidiylik ta\u02bclimotini alohida maktab sifatida shakllantirish edi. X asrda yashagan mutakallimlar Abul Qosim Hakim Samarqandiy, Abu Mute\u02bc Makhul Nasafiy, Abul Hasan Rustufag\u02bbniy, Abu Salama Samarqandiy va boshqalarga ham shunday izzat-ikrom ko\u02bbrsatilgan. Chokardiza qabristoni esa ulamolar dafn qilinadigan muqaddas makonga aylangan.<\/span><\/p>\n

\u00a0<\/strong>FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
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    Abdulkarim Sam\u02bconiy. Al-Ansob. \u2013 Damashq: Dor al-fikr, 1988. \u2013 J. 3.<\/span><\/div>\n<\/li>\n
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    Abul Yusr Muhammad Pazdaviy. Usulud din \/ Tahqiq: X.Piter. \u2013 Qohira: Al-Maktabatul azhariya li-t turos, 2003.<\/span><\/div>\n<\/li>\n
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    Abu Mansur ibn Tohir Bag\u02bbdodiy. Kitobut tavhidul farq baynal firaq. \u2013 Qohira, 1910.<\/span><\/div>\n<\/li>\n
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    Abu Hafs Nasafiy. Al-Yavoqit fil mavoqit. Qo\u02bblyozma: O\u02bbzRFA Abu Rayhon Beruniy nomidagi sharqshunoslik instituti, AR-3176.<\/span><\/div>\n<\/li>\n
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    Abdulqodir Muhyiddin Qurashiy. Al-Javohirul mudiya fi tabaqotil hanafiya. \u2013 Misr: Dor Hajar, 1993. \u2013 J.4.<\/span><\/div>\n<\/li>\n
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    Rahimjonov D. Abu Hafs Nasafiy va uning \u201cKitob al-qand\u201d asari \/ monografiya. \u2013 T.: Innovatsion rivojlanish nashriyot-matbaa uyi, 2020.<\/span><\/div>\n<\/li>\n
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    Strange G. The Lands of the Eastern Caliphate: Mesopotamia, Persia, and Central Asia from the muslim conquest to the time of Timur. \u2013 Cambridge, 1930.<\/span><\/div>\n<\/li>\n
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    Taqiyuddin ibn Abdulqodir Hanafiy. At-Tabaqotus saniya fi tarojimil hanafiya. \u2013 Riyoz: Dorur Rifo\u02bciy, 1983. \u2013 J. 2.<\/span><\/div>\n<\/li>\n<\/ol>\n
    Shokir SHOVKATOV,<\/span><\/strong><\/div>\n
    O\u02bbzbekiston xalqaro islom akademiyasi <\/span><\/strong><\/div>\n
    Malaka oshirish markazi katta o\u02bbqituvchisi<\/span><\/strong><\/div>\n","protected":false},"excerpt":{"rendered":"

    XI-XII asrlarda Movarounnahrda ensiklopedik allomalarning aksariyati Buxoro va Samarqand shaharlarida to\u02bbplangan edi. Lekin ularning safi turli viloyatlardan kelgan yangi kuchlar hisobiga to\u02bblib borgan. Bu esa, o\u02bbz navbatida, Movarounnahrning kichik shaharlarida ham diniy-ma\u02bcrifiy hayotning yuqori darajada bo\u02bblganidan darak beradi. Bu kabi shaharlar orasida Nasaf, Kesh, Koson, Pazda, Poykand, Ustrushana, Isfijob, Axsikat, Rishton, Marg\u02bbilon, O\u02bbsh va O\u02bbzgand …<\/p>\n","protected":false},"author":1,"featured_media":43443,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[650],"tags":[],"yoast_head":"\nABUL YUSR PAZDAVIYNING ILMIY FAOLIYATI TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"ABUL YUSR PAZDAVIYNING ILMIY FAOLIYATI 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=43442&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ABUL YUSR PAZDAVIYNING ILMIY FAOLIYATI TAHLILI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"ABUL YUSR PAZDAVIYNING ILMIY FAOLIYATI TAHLILI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=43442&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=\"2025-06-30T07:11:49+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/06\/pazdaviy3006.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"440\" \/>\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=43442&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=43442&lang=oz\",\"name\":\"ABUL YUSR PAZDAVIYNING ILMIY FAOLIYATI TAHLILI - 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