{"id":44985,"date":"2025-09-08T10:12:45","date_gmt":"2025-09-08T05:12:45","guid":{"rendered":"https:\/\/www.bukhari.uz\/?p=44985"},"modified":"2025-09-08T10:12:45","modified_gmt":"2025-09-08T05:12:45","slug":"movarounnahrga-islom-dinining-keng-yoyilishi-va-uning-bosqichlari","status":"publish","type":"post","link":"https:\/\/bukhari.uz\/?p=44985&lang=oz","title":{"rendered":"MOVAROUNNAHRGA ISLOM DININING KENG YOYILISHI VA UNING BOSQICHLARI"},"content":{"rendered":"

Movarounnahrdan yetishib chiqqan buyuk mutafakkirlar hayoti va ilmiy merosi tarixda o\u02bbz o\u02bbrniga ega. VIII-X asrlarda Movarounnahrda barcha diniy ilmlar qatori hadis ilmi ham taraqqiy etdi. Bu davrda Movarounnahr-ning o\u02bbzida minglab taniqli muhaddis, mufassir, faqih va allomalar faoliyat olib borgan. Aynan shu davrda Samarqand, Shosh, Kesh, Buxoro va Nasaf shaharlari islom olamidagi nufuzli ilm-ma\u02bcrifat markazlaridan sanalgan.<\/span><\/p>\n

Movarounnahrga islom dini kirib kelishi bilan bu yerda yangi dinga nisbatan katta qiziqish paydo bo\u02bbldi. Shu bilan birga, ilk davrlarda yangi e\u02bctiqod va tuzumga nisbatan qarshilik harakatlari ham yuz bergan. Movarounnahrga islom dini rasman 705-715-yillarda Qutayba ibn Muslim voliyligi davrida kirib kelgan bo\u02bblsa-da, aslida yangi dinga da\u02bcvat Rasululloh sollallohu alayhi vasallam va xalifalar Umar ibn Xattob va Usmon ibn Affon davrlarida bo\u02bblgan.<\/span><\/p>\n

Rasululloh sollallohu alayhi vasallam VI asrda islom dini vahiy orqali kelganidan so\u02bbng, bu dinni yoyishga katta e\u02bctibor qarat-dilar. Arab hududlaridan tashqaridagi o\u02bbz davrining buyuk podshohlari va ularning ahlini islom diniga taklif qilib, da\u02bcvat maktublarini yozadilar.<\/span><\/p>\n

Jumladan, Fors podshohi Kisro, Rum podshohi Qaysar, Misr podshohi Muqovqis, Habash podshohi Najjoshiyga Rasululloh sollallohu alayhi vasallam maktublari yetib borgan [7:12\/112]. Arab tilidagi tarix, tarojim va Imom Muslimning \u201cSahih\u201d asarida Turk xoqoniga Rasululloh sollallohu alayhi vasallamning islom diniga da\u02bcvat qilgan maktubi kelgani to\u02bbg\u02bbrisida ma\u02bclumot bor. Xabarda: \u201cAlbatta Nabiy sollallohu alayhi vasallam har bir taniqli podshohlarni Allohning haq yo\u02bbli bo\u02bblgan islom diniga da\u02bcvat etib, maktub yo\u02bblladi. O\u02bbsha podshohlar orasida Turk xoqoni ham bor edi\u201d, deyilgan [9:12\/113]. Albatta, bu ulkan imperiyani boshqargan Turk hoqoniga ham Rasululloh sollallohu alayhi vasallamning da\u02bcvat maktubi jo\u02bbnatilgani mantiqan asosli. Turk xoqonligi VI-VIII asrlarda Markaziy Osiyo va unga tutash bir necha o\u02bblkalarni o\u02bbz ichiga olgan yirik saltanat bo\u02bblgan. Turk xoqonligi (552-747) turkiylar tomonidan Yevroosiyoda yaratilgan ulkan imperiya bo\u02bblib, unga Ashina urug\u02bbi asos solgan. Imperiya o\u02bbz davrida Oxota dengizidan Qrim yarim oroligacha, Sibirdan Hindistongacha hududlarni birlashtirgan yer yuzidagi juda katta davlat bo\u02bblgan. Aka-uka Bumin va Istami Buyuk Turk xoqonligiga asos solgan va bu imperiyani boshqargan. Bu ulkan imperiyani islom diniga chaqirish va unga da\u02bcvat maktubini jo\u02bbnatish boshqa hududlarga jo\u02bbnatilganidek, Rasululloh sollallohu alayhi vasallamning e\u02bctiboridan chetda qolmagan, albatta.<\/span><\/p>\n

Imom Navaviy keltirgan bu ma\u02bclumot Movarounnahrga islom dinini yoyishga bo\u02bblgan harakat Rasululloh sollallohu alayhi vasallam davrlarida boshlanganini tasdiqlaydi. Islom tarixi avvalida turkiy davlatlar rasman o\u02bbz davlatchiligini islomiy qonun-qoidalar asosida olib bormasa-da, bu diyorlardan juda ko\u02bbp alloma, muhaddis, mufassir, muarrix va mutakallimlar yetishib chiqqan [12:4].<\/span><\/p>\n

Movarounnahrga islom dinining kirib kelishi Rasululloh sollallohu alayhi vasallam davrlarida boshlanib, mahalliy hukmdorlar tomonidan yangi e\u02bctiqodga rag\u02bbbat sekin-asta rivojlangan. Islom fitrati \u2013 boshlanishi Rasululloh sollallohu alayhi vasallamning muborak maktubidan keyin Umar ibn Xattob (13-23\/632-342) va Usmon ibn Affon (24-35\/643-656) davrida ham davom etgan. Shuningdek, bu da\u02bcvat umaviylar zamonigacha davom ettirilgan. Rasululloh sollallohu alayhi vasallam va ikki buyuk xalifa davrida boshlangan da\u02bcvatni Qutayba ibn Muslim (86-96\/705-715) Movarounnahrda amalga oshirgan. U bu hududni fath qilib, arablar muzofotiga o\u02bbtkazgan [8:15]. Shu bilan birga, mahalliy aholi to\u02bbliq islom dinini qabul qilgani va islom rasmiy din ekani e\u02bctirof etilgan. Movarounnahrda diniy e\u02bctiqod va islom dinining qabul qilinishi va rivojlanishida xalifa Umar ibn Abdulaziz (99-101\/717-719)ning mahalliy aholiga nisbatan yuritgan adolatli siyosati katta rol o\u02bbynagan. U Xuroson va Movarounnahr aholisining islom dinini qabul qilgan qismini jizya solig\u02bbidan ozod etgan. Natijada, ko\u02bbplab mahalliy aholi islom dinini qabul qilgan. Ikkinchi sabab Qutayba ibn Muslim but, sanam, olovga sig\u02bbinadiganlarning ibodatxonalari o\u02bbrniga yangi din ibodatxonasi bo\u02bblgan masjidlarni bino qilgan. Bu esa, aholining islom diniga rag\u02bbbatini oshirgan [4:8\/90].<\/span><\/p>\n

Abbosiy xalifalar Xorun ar-Rashid (180-194\/) va uning o\u02bbg\u02bbli Ma\u02bcmun (180-193\/) davrida ham Movarounnahrda islom dinini keng yoyishga va musulmonlarga sharoit yaratib berishga katta ahamiyat berilgan. Shuningdek, Hishom ibn Molik (105-125\/723\/742) xalifalik davrida ham Movarounnahrda islom dini rivojlandi. Xalifa Hishom ibn Molik tomonidan Xuroson-Movarounnahrga Ashras ibn Abdulloh Sullamiy (109-111\/727-729) voliy qilib tayinlanadi. Bu voliy ham hududda islom dini rivoji uchun katta xizmat qilgan [13:1\/321]. U bag\u02bbrikengligi va buyuk fazilatlari tufayli komil inson sifatida tarixda iz qoldirgan. Samarqand ahliga qilingan da\u02bcvat natijasida, ular jamoa-jamoa bo\u02bblib, islomni qabul qilgan. Sug\u02bbd va Movarounnahr ahlining islomni qabul qilishi targ\u02bbib, tabshir va da\u02bcvat bilan bo\u02bblgani ta\u02bckidlanadi. Mahalliy aholi islom dinini qabul qilgandan keyin ulardan jizya yig\u02bbimlari bekor qilinadi. Ular yangi din taraqqiyotiga xizmat qilib, diyorlarida masjidlar bino qilishga kirishadi. Ayni vaqtda bu masjidlar nafaqat ibodat uchun, balki ijtimoiy masalalar hal qilinadigan yig\u02bbin va ta\u02bclim oladigan maktab vazifasini ham bajargan. Movarounnahrda mahalliy aholi islom dini kirib kelishi bilan yangi dinni takomiliga yetkazadigan amallarni bajarishga kirishib ketadi. Mahalliy aholi islom dinini ham e\u02bctiqod, ham ma\u02bcrifat dini sifatida qabul qilgan. Shuning uchun bu yurtdan minglab alloma va ulug\u02bb zotlar yetishib chiqqan [13:8\/155-157].<\/span><\/p>\n

Movarounnahrda 120-132\/738-749-yillarda Nasr ibn Sayyor voliy bo\u02bblgan. Bu davrda musulmonlar soni keskin oshib, sakson mingga yetadi. Buning asosiy sababi Nasr ibn Sayyor tomonidan musulmonlarga yaratilgan sharoit edi. Har xil soliqlarning bekor qilinishi, musulmonlarga zakot, fidya va boshqa ehsonlarning joriy etilishi, murtadlarni (dindan qaytganlar) afv etilishi, xiroj va jizyaning bekor bo\u02bblishi natijasida bu hududda musulmonlar soni ko\u02bbpaydi [3]. Umaviy xalifalardan keyin abbosiylar davrida ham Movarounnahrda islom dini rivojlandi. Turklar va arablar o\u02bbrtasida yaxshi aloqa yo\u02bblga qo\u02bbyildi. Turkiy qavm vakillarining yuqori lavozimlarga tayinlanishi, harbiy xizmatga olinishi, shuningdek, hududlar o\u02bbrtasida savdo aloqalarining yo\u02bblga qo\u02bbyilishi arab va turkiy qavmlar o\u02bbrtasidagi hamkorlikni kuchaytirdi.<\/span><\/p>\n

Imom Tabariyning \u201cTarixu rusul va muluk\u201d asarida Fazl ibn Yahyo Barmakiy voliyligi davrida Movarounnahrda besh yuz ming jangchi tayyorlanib, ulardan yigirma mingtasi Bag\u02bbdodga jo\u02bbnatilgani keltiriladi. Bu jangchilar \u201cKirmoniylar\u201d deb atalgan. Ular Buxoro va Samarqand o\u02bbrtasida joylashgan \u201cKirmon\u201d hududiga nisbat berilgan [13:8\/230-234].<\/span><\/p>\n

Movarounnahr va Xuroson to\u02bbg\u02bbrisida muarrixlar turli fikrlarni bildirgan. Ikki daryo \u2013 Sayhun va Jayhun (Amudaryo va Sirdaryo) orasidagi hudud Movarounnahr deb atalgan. Mazkur atama arablar bu yerni fath qilgandan keyin berilgan nom bo\u02bblib, juda katta hududni qamrab oladi. Bu hudud g\u02bbarb tomondan Turkiya, sharq tomondan Xitoygacha yetadi va Sharqiy va G\u02bbarbiy Turkiston deb yuritiladi [10:286].<\/span><\/p>\n

Xuroson \u2013 xur (quyosh) oson (chiqish joy) quyosh chiqish joy degan ma\u02bcnoni bildiradi [11:2\/337]. Xuroson qadimiy nom bo\u02bblib, uning hududi juda katta mintaqani o\u02bbz ichiga olgan.\u00a0 Sam\u02bconiy:\u00a0 \u201cXurosonning hududi Iroqdan to kun chiqar yurtlargacha\u201d degan. Shu sababdan bu hududning chegarasi juda katta ekanini ko\u02bbrish mumkin. Xurosonning bugungi geografik joylashuviga Eron, Afg\u02bboniston, Tojikiston, O\u02bbzbekiston va Turkmaniston hududlari kirgan. Shuningdek, bu ikki hudud bir-biriga qo\u02bbshilib ketganidan Movarounnahr va Xuroson yaxlit hudud sifatida tushunilgan. Bu hududlardan yetishib chiqqan ulamolarga movarounnahrlik yoki xurosonlik degan bir xil nisba beriladi. Bu ikki hududdan ham islom olamida eng ulug\u02bb muhaddis, mufassir, mutakallim, faqih va muarrixlar yetishib chiqqan. Ular bu hududni ilm-ma\u02bcrifat bilan jahonga tanitishga muvaffaq bo\u02bblgan [2:2\/250].<\/span><\/p>\n

Movarounnahrga islomning kirib kelishi arablar bilan mahalliy aholi o\u02bbrtasida ilmiy-amaliy aloqalarning yo\u02bblga qo\u02bbyilishiga sabab bo\u02bbldi. Ilm-ma\u02bcrifat rivojlanishi bilan birga, savdo-tijorat ham rivojlana boshladi. Ayniqsa, Movarounnahrning Samarqand, Termiz va Buxoro shaharlari arablarning doimiy savdo va ma\u02bcrifat markazlariga aylangan [12:7-8].<\/span><\/p>\n

Movarounnahr va Xurosonga birinchi hijriy asrdayoq hadis rivoyat qilgan mashhur sahobalar kirib kelgan. Bu esa, o\u02bbz navbatida, mahalliy muhaddislarning hadis masdarini Rasululloh sollallohu alayhi vasallamni ko\u02bbrgan, suhbatida ishtirok etgan va ular haqida yaxshi ta\u02bcrif berilgan ulug\u02bb sahobalardan olishiga sabab bo\u02bblgan.<\/span><\/p>\n

Movarounnahr va Xuroson muhaddislariga birinchi hadis aytgan mashhur sahoba Burayda ibn Husayb ibn Abdulloh Aslamiy (63\/683 v.y.)dir. Ushbu sahoba Rasululloh sollallohu alayhi vasallam bilan birga hijrat qilib, Haybar va Fath g\u02bbazotlarida ishtirok etgan va 150 ta hadis rivoyat qilgan. Burayda ibn Husayb Basrada bir muddat yashagan va keyin Marvga kelgan. Shu yerda hadis rivoyat qilib, islomni keng tarqatgan. Undan ikki o\u02bbg\u02bbli Sulaymon va Abdulloh, shuningdek, Marv, Xuroson va movarounnahrlik muhaddislar Abu Nazr Abdiy, Sha\u02bcbiy va boshqalar hadis rivoyat qilgan. Burayda ibn Husayb Marvda 63\/683-yilda vafot etgan. Sahobiy Burayda ibn Husayb Rasululloh sollallohu alayhi vasallamning saodat davrlarida islomga kirgan [1:5\/452].<\/span><\/p>\n

Movarounnahrga fathdan oldin kelib, hadis rivoyat qilgan sahoba Abdulloh ibn Hozim Sullamiy Abu Solih Basriy (vaf.71\/690) bo\u02bblib, Xuroson amiri ham bo\u02bblgan [6:12\/67]. Imom Buxoriyning \u201cTarixi Kabir\u201d [1:4\/47] va Hajar Asqaloniyning \u201cTahzibut tahzib\u201d [14:5\/170] asarlarida sahoba Abdulloh ibn Hozim Sullamiyning Xuroson amiri bo\u02bblgani, shuningdek, Naysaburda bo\u02bblib, keyin\u00a0 Buxoroga kelgani haqidagi ma\u02bclumot mavjud [14:5\/171]. Abdulloh ibn Dashtakiy otasidan rivoyat qilib: \u201cMen Abdulloh ibn Hozimni\u00a0 Buxoroda oq ulov ustida qora salla o\u02bbragan holda ko\u02bbrdim\u201d, dedi. Bu hadisni Imom Dovud, Imom Termiziy, Nasoiy ham keltirgan. Bu sahobadan Buxoro, Naysabur va Marvda muhaddis va roviylar hadis eshitgan [10:293]. Shuningdek, Abdulloh ibn Hozimning o\u02bbg\u02bbli Muso ibn Abdulloh 70\/689-yilda Termizda istiqomat qilib, bu hududni xalifalikdan alohida o\u02bbn besh yil idora qilgani keltiriladi.<\/span><\/p>\n

Muarrix Ibn Hibbonning ta\u02bckidlashicha, sahoba Abu Fotima Amr al-Iyodiy (Abdulloh ibn Unays ham deb keltirilgan) Termizda bo\u02bblgani va shu joyda namozga imom o\u02bbtib bergani haqida ma\u02bclumot beradi. Islomning taraqqiy etishi va hadis ilmining rivojlanishida termizlik muhaddislarning o\u02bbrni katta bo\u02bblgan. Jumladan, bu vohada hadis rivoyat qilgan yetti nafar roviy tobeinlardan bo\u02bblgan. Termizlik muhaddislar Movarounnahr hadis maktabi taraqqiyotida katta o\u02bbrin tutgan. Ular: Abu Abdurahmon Xolid ibn Ziyod ibn Jarv (yoki: Jurv) Azdiy Termiziy, Abdulaziz ibn Xolid ibn Ziyod Termiziy, Isroil ibn Ziyod Termiziy Bazzoziy, Sufyon ibn Omir Termiziy, G\u02bbolib ibn Hilol Termiziy, Abu Muhammad Hajjoj ibn Muhammad A\u02bcvar Missisiy Termiziy, Abulhasan Ali ibn Hakam ibn Zobyon Ansoriy Marvaziy Muazzinlar bo\u02bblib, ular muhaddis, faqih, mutasavvuf va mashhur hadis roviylaridan sanalgan [15:8-18].<\/span><\/p>\n

Movarounnahrda hadis ilmi sahobiylardan olinganiga eng asosiy va yorqin dalil Qusam ibn Abbos (55\/675 v.y.)ning Samarqandga kelishidir. U kishi bu yurtda odamlarni islomga da\u02bcvat qilib, Qur\u02bcon va hadis ta\u02bclimotini tarqatgan va shu yerda shahid bo\u02bblgan. Shu sababdan Movarounnahr mashhur sahobalarning muborak qadami yetgan ulug\u02bb makon\u00a0 sifatida e\u02bctirof etiladi [5:18\/83]. Bu vaqtda Said ibn Usmon ibn Affon Samarqandda (Sug\u02bbd)da voliy bo\u02bblib, ular bir vaqtda Samarqandda faoliyat olib borgan. Said ibn Usmonning Movarounnahrga voliy bo\u02bblib kelishi va u yerni 56\/676-yilda sulh yo\u02bbli bilan fath etgani to\u02bbg\u02bbrisida ham manbalarda ma\u02bclumot berilgan.<\/span><\/p>\n

Movarounnahr yerlarida birinchi azon aytgan sahoba Abulo\u02bcliya Rofi\u02bc ibn Mehron Rayohiy (vaf.90\/709)dir [5:18\/83]. Sahoba Abulo\u02bcliya Rofi\u02bc ibn Mehron Rayohiy Amudaryoni Balx tomondan kesib o\u02bbtgan va Movarounnahrda birinchi bo\u02bblib islom azonini aytgan [10:293].<\/span><\/p>\n

Movarounnahrga islomning kirib kelishi va shakllanishi Rasululloh sollallohu alayhi vasallamning da\u02bcvat maktublari, ikki buyuk xalifa Umar ibn Xattob va Usmon ibn Affon topshirig\u02bbi, buyuk sahobalar Burayda ibn Husayb, Abdulloh ibn Hozim Sullamiy, Qusam ibn Abbos, Said ibn Usmon ibn Affon va Abulo\u02bcliya Rofi\u02bc ibn Mehronning bu yerga kelib, din targ\u02bbiboti yo\u02bblida ko\u02bbplab ishlarni amalga oshirishi orqali yuz bergan. Bu da\u02bcvat yuz yil davom etgan. Xalifa Umar va voliy Qutayba ibn Muslim davrida, ya\u02bcni 705-715-yillarda fath nihoyasiga yetkazilgan [10:295-310].<\/span><\/p>\n

Movarounnahrlik muhaddislar Rasululloh sollallohu alayhi vasallamning sunnatlari va hadisni bu yerga kelgan mashhur sahobiy va tobeinlardan olgan. Movarounnahrga 55-65\/675-685-yillarda to\u02bbqqiz nafar mashhur sahoba kelgan. Ular: Said ibn Usmon ibn Affon, Qusam ibn Abbos, Abul\u02bcoliya Rofi\u02bc ibn Mehron, Muhammad ibn Vosi\u02bc, Bard (Molik ibn Anasning mavlosi), Dahhok ibn Muzohim, Lays ibn Abu Sulaym, Ziyod ibn Mihron va Xulayd ibn Hassondir. Ushbu sahobiylarning bu yurtga kelishidan asosiy maqsadi islom dinini yoyish bo\u02bblgan. Shu bilan birga, hali Movarounnahr fath qilinmagan bo\u02bblsa-da, yurtga islom nuri kirib kelgan. Mahalliy aholidan islom diniga qiziquvchilar, ularga ixtiyoriy ergashuvchilar juda ko\u02bbp bo\u02bblgan.<\/span><\/p>\n

Tadqiqot natijasida shu narsa ma\u02bclum bo\u02bbladiki, Movarounnahrga islom dini uch bosqichda kirib kelgan.<\/span><\/p>\n

Birinchi bosqich: 622-662-yillarda Rasululloh sollallohu alayhi vasallamning muborak maktublari asosida, buyuk to\u02bbrt xalifa davrida tabshir (islom dinidan xabardor) ko\u02bbrinishida bo\u02bblgan.<\/span><\/p>\n

Ikkinchi bosqich: 665-705-yillarda sahobiy va tobeinlarning hududga kelishi va islom diniga ochiq da\u02bcvat qilishi bilan amalga oshirilgan.<\/span><\/p>\n

Uchinchi bosqich: 705-715-yillarda Umar ibn Abdulaziz va voliy Qutayba ibn Muslimning Movarounnahrni fath qilishi bilan islom dini bu yerga to\u02bbliq kirib kelgan.<\/span><\/p>\n

Movarounnahrga kelgan sahobiylar o\u02bbzi bilan birga Qur\u02bcon va hadis ilmini ham olib kelgan. Shuning uchun ham, yurtimizga islom dini sahobiylar davrida kirib kelgan, Qur\u02bcon va hadislar ilk sahobiylardan olingan, deb aytishga to\u02bbliq asos bor. Darhaqiqat, yurtimizga sahobalarning kirib kelishining yana bir buyuk fazilati shundan iboratki, ularni ko\u02bbrib, suhbatida bo\u02bblgan va bunday ulug\u02bb insonlardan ilm o\u02bbrgangan mahalliy aholiga tobein darajasi berilgan.<\/span><\/p>\n

Movarounnahr va Xurosonga sahobiylar olib kelgan hadis ilmini oliy sanad asosida rivoyat qilgan holda yurtimizdan ko\u02bbplab mashhur muhaddislar yetishib chiqqan. Abdulloh ibn Muborak, Abdulhamid Keshiy, Imom Doxiliy, Poykandiy, Ahmad ibn Hanbal, Imom Buxoriy, Imom Muslim, Imom Abu Dovud, Imom Termiziy, Imom Nasoiy, Ibn Moja, Imom Dorimiy, Haysum Shoshiy va boshqalar shular jumlasidandir. Ularning faoliyati va hadis ilmiga oid qoldirgan nodir asarlari bu ilmning butun islom olamiga tarqalishiga xizmat qilgan.<\/span>\u00a0<\/strong><\/span><\/p>\n

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    Sa\u02bcod Muhammad. Intishorul islom fiy bilodi Movarounnahr. \u2013 Misr: Jomitu Banho, 2017.<\/span><\/div>\n<\/li>\n
  13. \n
    Tarixu rusul va muluk. \u2013 Misr: Dor al-maorif, 2018.<\/span><\/div>\n<\/li>\n
  14. \n
    Hajar Asqaloniy. Tahzibut tahzib. \u2013 Hindiston: Doirat maorif Nizomiya, 2010.<\/span><\/div>\n<\/li>\n
  15. \n
    Chutmatov J. Termiziy allomalar. \u2013 Termiz: Kitob nashr, 2023.<\/span><\/div>\n<\/li>\n<\/ol>\n

    \u00a0<\/strong><\/span><\/p>\n

    Shukurillo UMAROV,<\/strong><\/span><\/div>\n
    Imom Buxoriy xalqaro ilmiy- tadqiqot markazi bo\u02bblim boshlig\u02bbi,<\/em><\/span><\/div>\n
    tarix fanlari bo\u02bbyicha falsafa doktori (PhD), katta ilmiy xodim<\/em><\/span><\/div>\n","protected":false},"excerpt":{"rendered":"

    Movarounnahrdan yetishib chiqqan buyuk mutafakkirlar hayoti va ilmiy merosi tarixda o\u02bbz o\u02bbrniga ega. VIII-X asrlarda Movarounnahrda barcha diniy ilmlar qatori hadis ilmi ham taraqqiy etdi. Bu davrda Movarounnahr-ning o\u02bbzida minglab taniqli muhaddis, mufassir, faqih va allomalar faoliyat olib borgan. Aynan shu davrda Samarqand, Shosh, Kesh, Buxoro va Nasaf shaharlari islom olamidagi nufuzli ilm-ma\u02bcrifat markazlaridan sanalgan. …<\/p>\n","protected":false},"author":1,"featured_media":44986,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[639],"tags":[],"yoast_head":"\nMOVAROUNNAHRGA ISLOM DININING KENG YOYILISHI VA UNING BOSQICHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi<\/title>\n<meta name=\"description\" content=\"MOVAROUNNAHRGA ISLOM DININING KENG YOYILISHI VA UNING BOSQICHLARI\" \/>\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=44985&lang=oz\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MOVAROUNNAHRGA ISLOM DININING KENG YOYILISHI VA UNING BOSQICHLARI - Imom Buxoriy xalqaro ilmiy-tadqiqot markazi\" \/>\n<meta property=\"og:description\" content=\"MOVAROUNNAHRGA ISLOM DININING KENG YOYILISHI VA UNING BOSQICHLARI\" \/>\n<meta property=\"og:url\" content=\"https:\/\/bukhari.uz\/?p=44985&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=\"2025-09-08T05:12:45+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/bukhari.uz\/wp-content\/uploads\/2025\/09\/islom0809.jpg\" \/>\n\t<meta property=\"og:image:width\" content=\"660\" \/>\n\t<meta property=\"og:image:height\" content=\"385\" \/>\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=\"10 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/bukhari.uz\/?p=44985&lang=oz\",\"url\":\"https:\/\/bukhari.uz\/?p=44985&lang=oz\",\"name\":\"MOVAROUNNAHRGA ISLOM DININING KENG YOYILISHI VA UNING BOSQICHLARI - 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