{"id":44381,"date":"2025-08-08T09:37:18","date_gmt":"2025-08-08T04:37:18","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=44381"},"modified":"2025-08-06T10:41:23","modified_gmt":"2025-08-06T05:41:23","slug":"milliy-ma%ca%bcnaviy-meros-tarbiya-omili-sifatida","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=44381&lang=oz","title":{"rendered":"MILLIY MA\u02bcNAVIY MEROS \u2013 TARBIYA OMILI SIFATIDA"},"content":{"rendered":"

Bugungi globallashuv davrida ijtimoiy-iqtisodiy, harbiy-siyosiy, ma\u02bcnaviy-axloqiy ziddiyatlarning kuchayishi jahonda tinchlik va barqarorlikka jiddiy xavf solmoqda. \u201cHech kimga sir emas, dunyodagi tahlikali vaziyat kundalik hayotimizning ajralmas qismiga aylanib ulgurdi. Hozirda jahondagi murakkab geosiyosiy vaziyat, global iqtisodiyotdagi beqarorlik, oziq-ovqat va energiya resurslari tanqisligi, kambag\u02bballik, ekologiya muammolar tobora o\u02bbtkir tus olib bormoqda\u201d [1]. Shunday ekan, insoniyat duch kelayotgan global muammolarning konstruktiv yechimlarini topishga qodir bo\u02bblgan barkamol avlodni tarbiyalash o\u02bbta dolzarb vazifalardan hisoblanadi. Buni amalga oshirishda boy milliy-ma\u02bcnaviy merosimizni,\u00a0 xususan, Qur\u02bcon va hadisi sharif kabi islom dinining muqaddas manbalari, ulug\u02bb alloma va mutafakkirlarning bebaho asarlarini zamonaviy ilmiy metodologiyalar asosida chuqur tadqiq etish muhim ilmiy-amaliy ahamiyat kasb etadi.<\/span><\/p>\n

Maqolada O\u02bbzbekiston Respublikasi Prezidenti Shavkat Mirziyoyevning\u00a0 2024-yil 29-sentyabrda Osiyo infratuzilmaviy investitsiyalar banki Boshqaruvchilari kengashining to\u02bbqqizinchi yillik yig\u02bbilishidagi nutqidan,\u00a0 \u201cQur\u02bconi karim ma\u02bcnolari tarjimasi\u201ddan, Imom Buxoriyning \u201cBirrul volidayn\u201d (\u201cOta-onaga yaxshilik qilish\u201d),\u00a0 \u201cSahihi Buxoriy sharhi\u201d kitobidan, Alisher Navoiyning \u201cXamsatul mutahayyirin\u201d va \u201cArba\u02bcin\u201d asarlaridan, Shayx Muhammad Sodiq Muhammad Yusufning \u201cAl-adab al-mufrad\u201d va shuningdek, Najmiddin Komilovning \u201cTasavvuf: Komil inson\u201d asaridan foydalanildi.<\/span><\/p>\n

Tadqiqotda ilmiy bilishning tarixiylik va mantiqiylik, analiz va sintez, taqqoslash, umumlashtirish, sinergetik tahlil kabi usullaridan foydalanilgan.<\/span><\/p>\n

Islom dini tom ma\u02bcnoda ezgulik va tinchlik dini bo\u02bblib, uning mazmun-mohiyati yaxshilik, insoniylik, bag\u02bbrikenglik va hamjihatlik kabi qadriyatlar targ\u02bbibotidan iborat. Alloh taolo Qur\u02bconi karimda \u201cAfvni ixtiyor eting, yaxshilikka buyuring, johillardan esa yuz o\u02bbgiring\u201d <\/strong>[7], deb marhamat qiladi.<\/span><\/p>\n

Darhaqiqat, kechirimlilik, yaxshilikka buyurish va ilm olish fazilati jamiyatdagi ziddiyatlarni bartaraf etish va barqarorlikni ta\u02bcminlashning muhim omillari hisoblanadi. Falsafaning \u201cMurakkablikdagi oddiylik\u201d tamoyiliga ko\u02bbra, beqarorlik holati turli omillar ta\u02bcsirida ro\u02bby beradigan murakkab jarayon bo\u02bblib, milliy qadriyatlar beqarorlikni bartaraf etishning sodda yo\u02bbli sifatida ilm olishni tavsiya etadi. Chunki barcha ziddiyat va muammolar asosan ilmsizlik oqibatida sodir bo\u02bbladi.<\/span><\/p>\n

Islomda husni xulq masalasiga katta e\u02bctibor qaratilgan. Xususan, Alloh taolo Qur\u02bconi karimning Qalam surasi, 4-oyatida \u201cAlbatta, Siz buyuk xulq uzradirsiz\u201d<\/strong> [7], deb marhamat qiladi.<\/span><\/p>\n

Valid ibn Numayr ibn Avsdan rivoyat qilinadi: \u201cU otasining: \u201cUlar: \u201cSolihlik Allohdan, odob otalardan\u201d, deyishar edi\u201d, deganini eshitgan ekan\u201d. Bu rivoyatdan bolaning kim bo\u02bblib yetishishi shubhasiz Alloh taoloning qadari ila bo\u02bblsa ham, uning odobli bo\u02bblishida ota-onaning o\u02bbrni katta ekani ma\u02bclum bo\u02bbladi. \u201cSolihlik kishidagi axloqiy sifatlardan bo\u02bblib, uning yaratilishidagi asl xilqatdir. Ulamolar inson yaratilishidagi o\u02bbsha asl xususiyat xamirturush o\u02bbrnida bo\u02bbladi, u yaxshilik ila davom ettirilsa, haqiqiy sifatga aylanadi\u201d, deganlar [6:220].<\/span><\/p>\n

\u201cOdob\u201d \u2013 adab so\u02bbzining asl ma\u02bcnosi \u201cchaqirish\u201ddir. Keyinchalik bu so\u02bbz ta\u02bclim-tarbiya sohasiga nisbatan ishlatilgan. Kishi farzandiga o\u02bbzini qanday tutish haqida ta\u02bclim bersa, \u201cbolasiga adab berdi\u201d deyilgan.<\/span><\/p>\n

Istilohda eshituvchi va o\u02bbquvchida kuchli ta\u02bcsir qoldiradigan va undagi narsani qayta qilishga urinish ruhini qoldiradigan chiroyli kalomga ham \u201cadab\u201d deyiladi. Bizda buning ko\u02bbplik shaklida, ya\u02bcni \u201cadabiyot\u201d shaklida ishlatish odatga aylangan. Adabiyot bilan shug\u02bbullanuvchi shaxsni \u201cadib\u201d deyilishi esa, uning odamlarni o\u02bbz ijodi ila odobga chaqirishi, yaxshilikka undab, yomonlikdan qaytarishi tufaylidir.<\/span><\/p>\n

Odobdan maqsad, insonning fazilatlardan bir fazilatga erishish uchun qiladigan maqtovga sazovor urinishidir. U \u2013 karamli axloqlarga amal qilish, maqtalgan so\u02bbz va ishlarni amalga oshirishni anglatadi. Odob \u2013 keyin o\u02bbrganiladigan, urinish ila amalga oshadigan xislat bo\u02bblib, u egasini o\u02bbziga ayb keltiradigan narsalardan saqlaydi [6:221].<\/span><\/p>\n

Abu Hurayradan rivoyat qilingan hadisda: Rasululloh sollallohu alayhi vasallam: \u201cAlbatta, men solih axloqlarni batamom qilish uchun yuborilganman, deganlar\u201d<\/strong> [6:442].<\/span><\/p>\n

Demak, bundan U zotga yuklangan sharafli vazifalardan, risolat berilishining asosiy sabablaridan biri \u2013 yaxshi axloqni barkamol qilish va takomilga yetkazish ekani ma\u02bclum bo\u02bbladi. Ushbu jarayon o\u02bbz-o\u02bbzini tashkillashtirish falsafiy tamoyilini aks ettirib, ochiq ijtimoiy tizim hisoblangan insonni ilm, ta\u02bclim va tarbiya vositasida kamolga yo\u02bbnaltirish mumkinligini ko\u02bbrsatadi.<\/span><\/p>\n

Abu Dardodan rivoyat qilingan hadisda: \u201cTarozida husni xulqdan ko\u02bbra og\u02bbirroq narsa yo\u02bbq\u201d <\/em><\/strong>[6:439-440] ekani ta\u02bckidlanadi. Ushbu hadis orqali oxiratda amallar taroziga qo\u02bbyilganda husni xulq (chiroyli xulq)dan, insonning muhim sifatiga aylanib qolgan xislatdan qimmatroq narsa yo\u02bbq, deyilmoqda. Husni xulq, ya\u02bcni go\u02bbzal xulq \u2013 o\u02bbzaro munosabatda o\u02bbylab, chiroyli muomala qilish qoidalarini o\u02bbzida mujassam etadi. Chunki muayyan sifatlarga ega bo\u02bblgan inson o\u02bbzini o\u02bbsha darajaga muvofiq tutadi, doim chiroyli axloq bilan harakat qilishga odatlanadi, ziddiyat va kelishmovchiliklarga o\u02bbrin qoldirmaydi.<\/span><\/p>\n

Abdulloh ibn Amrdan rivoyat qilingan hadisda Payg\u02bbambarimiz (s.a.v): \u201c<\/em><\/strong>Ichingizda eng yaxshingiz xulqi yaxshilaringizdir, deganlar<\/em><\/strong>\u201d<\/em><\/strong> [6:440].<\/span><\/p>\n

Demak, mo\u02bbmin-musulmonlarning orasida kim yaxshi, deb so\u02bbralsa, ushbu hadis bilan husni xulqli bo\u02bblganlaridir, deb javob beriladi.<\/span><\/p>\n

Jubayr ibn Nufayrdan rivoyat qilinadi: \u201cNavvos ibn Sam\u02bcon Ansoriy Payg\u02bbambar sollallohu alayhi vasallamdan yaxshilik va gunoh haqida so\u02bbradi. Shunda u zot: \u201c<\/em><\/strong>Yaxshilik \u2013 bu husni xulqdir, gunoh esa ko\u02bbngling tortgan, lekin odamlar bilib qolishini istamagan narsangdir<\/em><\/strong>\u201d<\/em><\/strong>, deb javob berdilar\u201d [4:90].<\/span><\/p>\n

Yuqorida keltirilgan hadislar mazmunidan ma\u02bclum bo\u02bbladi-ki, ijtimoiy munosabatlarda husni xulq muhim o\u02bbrin tutar ekan. Shunday ekan, farzandlarimizni ilk davrlardan boshlab go\u02bbzal xulqli qilib tarbiyalash, ular ongi va qalbiga islom dini, boy milliy qadriyatlar asosida muomala madaniyatini chuqur singdirish lozimdir.<\/span><\/p>\n

Abdulloh ibn Amrdan rivoyat qilingan hadisda Payg\u02bbambarimiz sollallohu alayhi vasallam: \u201c<\/em><\/strong>To\u02bbrt xislat bor. Agar shu xislatlar senga berilsa, dunyoda qolgan har narsadan bebahra qolsang ham senga zarari tegmaydi. Husni xulq. Luqmaning iffatli bo\u02bblishi. Rostgo\u02bbylik. Omonatni muhofaza qilish, deganlar<\/em><\/strong>\u201d<\/em><\/strong> [6:461].<\/span><\/p>\n

Ushbu sifatlarni sinergetik tartib parametrlari deyish mumkin. Chunki ular bosqichma-bosqich ravishda insonni kamolga olib chiquvchi yaxlit bir jarayonni tashkil etadi.<\/span><\/p>\n

Luqmaning pok va iffatli bo\u02bblishi ham katta xayr-barakadir. Bunda odam ishtahani o\u02bbrtacha tutib, shubhali taomdan, tamadan saqlanadi va boriga qanoat qilib, hurmat topadi.<\/span><\/p>\n

Rostgo\u02bbylik muhim axloqiy tamoyildir. Bunday sifat egasi ko\u02bbnglidagini tili ila ro\u02bby-rost ifoda etadi.<\/span><\/p>\n

Omonatdorlik ham ulug\u02bb fazilatdir. Odamlar uning sohibidan joni va moli omonda bo\u02bblishiga komil ishonch bildiradi.<\/span><\/p>\n

Husni xulq, komil insonni tarbiyalash masalalari barcha zamonlarda o\u02bbta dolzarb bo\u02bblib, ulug\u02bb alloma va mutafakkirlar ma\u02bcnaviy merosining mazmun-mohiyatini tashkil etgan.<\/span><\/p>\n

Jumladan, tasavvuf \u2013 inson kamoloti, axloqiy poklanish haqidagi ilmlardan bo\u02bblib, ushbu tushuncha komil inson konsepsiyasida aniq ko\u02bbzga tashlanadi. Inson uchun qayg\u02bburish, uning ma\u02bcnaviy kamolotini ta\u02bcminlash tasavvufning doimiy o\u02bbzak masalasi bo\u02bblib kelgan. Ayniqsa, insonning botiniy olami, ichki ziddiyatlari, ruh va jism orasidagi kurash so\u02bbfiylarni ko\u02bbp qiziqtirgan. Ular insonda azaliy ikki qarama-qarshi kuch-rahmoniy va shaytoniy quvvatlar borligini, inson Allohning bandasi sifatida shayton qutqusini yengib, rahmoniy fazilatlarga ega bo\u02bblishi lozimligini ta\u02bckidlaganlar. Insonning hayotdagi o\u02bbrni, jamiyat bo\u02bblib yashash tartiblariga ham shu mavqedan turib qaralgan, chunonchi, ijtimoiy nizolar, urush-janjallar, mulkiy tengsizlikning tub mohiyati, bosh sababini ham tasavvuf inson tabiati va siyratidan qidiradi. Insonning axloqini tuzatishni uning tabiatidagi salbiy, hayvoniy kuchlarni mavh etishdan boshlash kerak, deb tushuntiradi. Tasavvuf namoyandalari inson tabiatidagi salbiy kuchlarni umumiy nom bilan \u201cnafs\u201d yoki \u201cnafsi ammora\u201d deb atadilar va unga qarshi kurash e\u02bclon qildilar. Mol-dunyo to\u02bbplash, nafsga tobelik, hirsu havas qat\u02bciy qoralandi. Insonni noqisligu falokatlardan qutqarishning birdan-bir to\u02bbg\u02bbri yo\u02bbli \u2013 nafsni o\u02bbldirib, qanoat bilan halol yashash, ruh \u2013 irodani chiniqtira borib, insonda insoniylikni, ya\u02bcni ilohiylikni tantana ettirish zarur, deb targ\u02bbib qilindi. \u201cKomil inson \u2013 bir ideal, barcha dunyoviy va ilohiy bilimlarni egallagan, ruhi Mutlaq ruhga tutash, fayzu karomatdan serob, surati saranjom, qalbi ezgu tuyg\u02bbularga limmo-lim pokiza zotdir\u201d, deb ta\u02bcriflandi [9].<\/span><\/p>\n

Buyuk shoir va davlat arbobi Alisher Navoiy asarlarida komil insonni tarbiyalashga oid ezgu g\u02bboyalar Qur\u02bconi karim oyatlari va hadislar mazmuniga hamohang ravishda diniy va dunyoviy ilmlar uyg\u02bbunligida ilgari surilgan.<\/span><\/p>\n

Mutafakkir insonni mukarram zot sifatida ulug\u02bblash asnosida zimmasiga ulkan mas\u02bculiyat yuklab, uni taraqqiyotga, takomilga yo\u02bbnaltiradi. Xususan, \u201cXamsatul mutahayyirin\u201d asarida katta olam deb atalmish inson qalbi bo\u02bblmagan jahonning jahon emasligi, bunday jahon bo\u02bblganda ham u maqsadsiz va qusurli ekani ta\u02bckidlanadi:<\/span><\/p>\n

Jahon yo\u02bbq, olami kubro de oni,<\/span><\/div>\n
Jahonda maqsadi aqso de oni.<\/span><\/div>\n
\u00a0Ki harne olami sug\u02bbroda mavjud,<\/span><\/div>\n
Bori bu olami kubroda mavjud [3:76].<\/span><\/div>\n

Tasavvuf ahli olami sug\u02bbro \u2013 \u201ckichik olam\u201d deb bu dunyoni,\u00a0 olami kubro \u2013 \u201ckatta olam\u201d deb esa inson qalbini, uning o\u02bbzini atagan [8].<\/span><\/p>\n

Alisher Navoiyning \u201cArba\u02bcin\u201d asarida islom dinining ezgu mohiyatini aks ettiruvchi qirq hadis she\u02bcriy uslubda bayon etilgan.\u00a0<\/span><\/p>\n

Jumladan, mazmunida muhim ijtimoiy qoida mujassam bo\u02bblgan \u201c<\/em><\/strong>Birortangiz o\u02bbzi uchun yaxshi ko\u02bbrgan narsani birodariga ham ravo ko\u02bbrmagunicha mo\u02bbmin bo\u02bbla olmaydi<\/em><\/strong>\u201d<\/em><\/strong> [5:118] hadisi quyidagicha ifoda etilgan:<\/span><\/p>\n

Mo\u02bbmin ermastur, ulki iymondin<\/span><\/div>\n
Ro\u02bbzgorida yuz safo ko\u02bbrgay,<\/span><\/div>\n
Toki qardoshiga ravo ko\u02bbrmas \u2014<\/span><\/div>\n
Har nekim o\u02bbziga ravo ko\u02bbrgay [2:256].<\/span><\/div>\n

Ushbu hadisga amal qilinsa, odamlar o\u02bbrtasida yuzaga keladigan turli tushunmovchiliklar oldi olinadi. Chunki ziddiyatlar paydo bo\u02bblishining asosiy sababi har bir inson o\u02bbzi uchun bir o\u02bblchov, boshqalar uchun bo\u02bblak o\u02bblchov qilinishidir. Ya\u02bcni o\u02bbzi yoqtirgan narsani o\u02bbzgalarga ravo ko\u02bbrmaydi va o\u02bbzi yoqtirmaydigan narsani boshqalarga ham yoqtirmaydigan holda bo\u02bblmaydi. Mazkur hadisga amal qilinsa, o\u02bbz-o\u02bbzidan jamiyat isloh bo\u02bbladi.<\/span><\/p>\n

\u201c<\/em><\/strong>Musulmon \u2013 musulmonlar uning tili va qo\u02bblidan omonda bo\u02bblgan kishidir<\/em><\/strong>\u201d<\/em><\/strong> [5:98], degan hadis Navoiy talqinida quyidagicha ko\u02bbrinish kasb etgan:<\/span><\/p>\n

Kim musulmonlig\u02bb aylasa da\u02bcvo,<\/span><\/div>\n
Chin emas gar fido qilur jonlar.<\/span><\/div>\n
Ul musulmondururki, solimdur,<\/span><\/div>\n
Tiliyu ilgidin musulmonlar [2:256].<\/span><\/div>\n

Musulmonlikka da\u02bcvo qilgan kishi hatto o\u02bbzgalar uchun jon fido qilgan taqdirda ham toki tili va qo\u02bblidan musulmonlar omonlikda emas ekan, uni chin musulmon deb bo\u02bblmasligi aytilmoqda.<\/span><\/p>\n

\u201c<\/em><\/strong>Ikki xislat\u00a0 mo\u02bbmin kishida jam bo\u02bblmaydi. Birinchisi baxillik, ikkinchisi badxulqlik, degan<\/em><\/strong>\u201d<\/em><\/strong> [6:450] hadis mo\u02bbminda \u201cbaxillik\u201d va \u201cbadxulqlik\u201d kabi yomon sifatlar ayro holda ham, birgalikda ham jam bo\u02bblishi mutlaqo mumkin emasligini anglatib, kishini kamolga yo\u02bbnaltiradi.<\/span><\/p>\n

Alisher Navoiy ushbu hadisni quyidagicha bayon etgan:<\/span><\/div>\n
Mo\u02bbmin ersang qilib durringni nisor,<\/span><\/div>\n
El bila ravshan o\u02bbl nechukkim sham\u02bc.<\/span><\/div>\n
Negakim, tengri hech mo\u02bbminda,<\/span><\/div>\n
Buxlu badxo\u02bbyluqni qilmadi jam\u02bc [2:257].<\/span><\/div>\n

Xulosa qilib aytganda, islom dinining muqaddas manbalarida, ulug\u02bb alloma va mutafakkirlar ma\u02bcnaviy merosida komil insonga xos bo\u02bblgan husni xulq, yuksak axloqiy fazilatlar keng tarannum etilgan. Insonning o\u02bbzligini, ma\u02bcnaviy dunyosi sarhadlarini belgilovchi mazkur ezgu tamoyillar barkamol avlod tarbiyasida muhim rol o\u02bbynab, yoshlarni komil inson qilib tarbiyalashga xizmat qiladi.\u00a0<\/strong><\/span><\/p>\n

FOYDALANILGAN ADABIYOTLAR:<\/strong><\/span><\/div>\n
    \n
  1. \n
    Sh. Mirziyoyevning Osiyo infratuzilmaviy investitsiyalar banki Boshqaruvchilari kengashining 9- yillik yig\u02bbilishdagi nutqi\/\/ https:\/\/president.uz\/uz\/lists\/view\/7570<\/a>.<\/span><\/div>\n<\/li>\n
  2. \n
    Alisher Navoiy. Arba\u02bcin. MAT. 20 jildlik. 16-jild. \u2013 T.: Fan, 2000.<\/span><\/div>\n<\/li>\n
  3. \n
    Alisher Navoiy. Xamsatul mutahayyirin. Mukammal asarlar to\u02bbplami (MAT). 15 t. \u2013 T.: Fan, 1999.<\/span><\/div>\n<\/li>\n
  4. \n
    Imom Buxoriy. Birrul volidayn. (Ota-onaga yaxshilik qilish). Tarjima va izohlar muallifi: Alouddin Hofiy \/ \u2013 T.: Bio-faktor press, 2024.<\/span><\/div>\n<\/li>\n
  5. \n
    Sahihi Buxoriy sharhi. 2-jild. \u2013T.: Hilol-Nashr, 2022.<\/span><\/div>\n<\/li>\n
  6. \n
    Shayx Muhammad Sodiq Muhammad Yusuf. Al-adab al-mufrad. 1-juz. \u2013 T.: Sharq, 2011.<\/span><\/div>\n<\/li>\n
  7. \n
    Qur\u02bconi karim ma\u02bcnolari tarjimasi. Tarjimon va izohlar muallifi Abdulaziz Mansur.<\/span><\/div>\n<\/li>\n
  8. \n
  9. \n
    https:\/\/kh-davron.uz\/kutubxona\/islomiy-adabiyot\/tasavvuf\/najmiddin-komilov-tasavvuf-7-komil-in<\/a><\/span><\/div>\n<\/li>\n<\/ol>\n
    BAXTIYOR TURSUNOV<\/strong>, <\/strong><\/span><\/div>\n
    Imom Buxoriy xalqaro ilmiy-tadqiqot markazi ilmiy xodimi,<\/em><\/span><\/div>\n
    \u00a0falsafa fanlari bo\u02bbyicha falsafa doktori (PhD)<\/em><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Bugungi globallashuv davrida ijtimoiy-iqtisodiy, harbiy-siyosiy, ma\u02bcnaviy-axloqiy ziddiyatlarning kuchayishi jahonda tinchlik va barqarorlikka jiddiy xavf solmoqda. \u201cHech kimga sir emas, dunyodagi tahlikali vaziyat kundalik hayotimizning ajralmas qismiga aylanib ulgurdi. Hozirda jahondagi murakkab geosiyosiy vaziyat, global iqtisodiyotdagi beqarorlik, oziq-ovqat va energiya resurslari tanqisligi, kambag\u02bballik, ekologiya muammolar tobora o\u02bbtkir tus olib bormoqda\u201d [1]. Shunday ekan, insoniyat duch kelayotgan …<\/p>\n","protected":false},"author":1,"featured_media":44382,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMILLIY MA\u02bcNAVIY MEROS \u2013 TARBIYA OMILI SIFATIDA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MILLIY MA\u02bcNAVIY MEROS \u2013 TARBIYA OMILI 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=44381&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MILLIY MA\u02bcNAVIY MEROS \u2013 TARBIYA OMILI SIFATIDA - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"MILLIY MA\u02bcNAVIY MEROS \u2013 TARBIYA OMILI SIFATIDA\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=44381&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=\"2025-08-08T04:37:18+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2025-08-06T05:41:23+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/08\/tarbiya0808.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=\"7 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=44381&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=44381&lang=oz\",\"name\":\"MILLIY MA\u02bcNAVIY MEROS \u2013 TARBIYA OMILI SIFATIDA - 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